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This article introduces the category of spiritual intelligence (SI) as a vital way for religious education to cultivate knowledge and practical wisdom. SI fosters human interconnectedness and promotes a sense of belonging for learners. It helps strengthen learners' identities and creates a just learning environment. The article proposes a version of SI grounded in the ideas of Koinonia (communion) in Christianity and Sangha (community) in Buddhism, which are useful for learners in both religious traditions and across religions. [ABSTRACT FROM AUTHOR]

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In the article the author considers the problems are actively discussed recently on the impact of virtual reality on the spiritual Pro-space of contemporary society by means of substitution of real objects simulations

One of the reasons for modern man's mental disorders is a spiritual crisis. In American Gods, Neil Gaiman ridicules this condition by reviving religious, folklore, and mythological entities into new contexts. These entities, however, are simplified as merely intertextual references by most studies. In fact, the new contexts are pragmatically intended to parody American modernity in leading modern man to a spiritual crisis. This research, thus, aims to be a descriptive-analytical study that not only interprets such references through intertextual analysis but also uses pragmatic analysis to examine how the novel parodically portrays modern man's spiritual journey. Deploying Linda Hutcheon's Interpretation of Parody, the Intertextual analysis results that these mythological characters are resituated to represent marginal communities, like ex-convicts, fugitives, drifters, gangsters, immigrants, homeless, laborers, prostitutes, and relocators. While applying Jung's interpretation of the relationship between mythological archetypes and psychological traits, the pragmatic analysis suggests that the hero archetype has been reimagined to caricature modern man's spiritual journey in reconciling his conscious desire with unconscious competencies that resulting disorders in his mental. The factors that influence the hero's mental stability are manifested through the trickster characters in deceiving the hero's consciousness with secular realities, while the sage characters reinforce the hero's unconsciousness through some spiritual journeys.

The author of the article, pointing to the definitions of the novel Eugene Onegin that are stable in scientific Pushkin studies — realistic, historical, philosophical, autobiographical and problematic — notes that the novel is full of mysticism, understanding by mysticism a belief in the existence of supernatural metaphysical forces, with which the heroes, and the author of the novel himself, are connected in a mysterious way. The article examines the reasons for Onegin’s spiritual crisis, which manifests itself in the worldview and behavior of the hero. Its most important features, named in the novel — deceit, hypocrisy, cynicism, idleness, a distorted idea of love, which is replaced by “the science of tender passion” — are considered in comparison with the texts of Holy Scripture. As a result, the author of the article comes to the conclusion that the state of the protagonist’s soul can be characterized as its “mortification” or “petrification”. “The disease, the cause of which should have been found long ago”, is connected not so much, perhaps, with life in the “pool of light” as with the loss of faith in God, “loss of oneself ” under the latent influence of demonic forces.

Background. The sociological heritage of S.L. Frank is an integral part of the history of Russian sociology. Of particular interest here is the theme of the revolution and the sociological understanding of the revolutionary events in Russia. The subject of the research is the sociology of the revolution by S.L. Frank. The purpose of the study is to identify the main approaches and methodological guidelines of the Russian thinker to sol-ving the problem of revolution. Materials and methods. The implementation of research tasks was achieved through the use of the works of S.L. Frank, other Russian and foreign thinkers of the first half of the 20th century, and the research of modern Russian scientists devoted to the issues under consideration. Methodological tools include a comparative his-torical method, the use of which allows us to show the originality of the historical and so-ciological views of Russian thinkers on the problem of revolution. Results. The theoretical sources of the sociology of revolution by S.L. Frank are revealed, its content is compre-hended, various approaches and levels of philosophical and sociological understanding of the problem of revolution are shown. It is emphasized that the religious reflection of the revolution reveals an attempt to identify the spiritual foundations of the revolution. Conclusions. Based on the analysis of historical and sociological sources, it is concluded that this thematic section of the domestic historical and sociological process allows expan-ding the general theoretical view of the revolution by including in it such aspects that de-termined the vision of the revolution not only as a political or social phenomenon, but also as an event religious and metaphysical.

The article presents the results of the study of the specifics of spiritual crisis experience and attitudes to Self in persons with spinal injury (N=65) and conventionally healthy respondents (N=63). The characteristics of spiritual crisis most typical of people with spinal injury were: dissatisfaction and loneliness attributed to the past, present, and future; and suffering attributed to the past. The categories of dissatisfaction, loneliness, and suffering were heterogeneous, as reflected in texts produced by people with spinal injuries and healthy people of different sex and age. Groups distinguished by time elapsed since injury did not differ on quantitative signs of spiritual crises but differed qualitatively in their experiences of dissatisfaction, loneliness, and suffering. People who had lived with the injury longer often experienced uselessness, and a lack of contacts, attention, and support; they were disposed to self-flagellation and guilt. Their attitude to Self reflected in the texts of fairy tales. Healthy controls wrote simple fairy tales describing the interaction of the Real Self and Ideal Self. By contrast, people with spinal injuries focused their stories on emotional experiences of their attitude to Self (complicated fairy tales) or finding meaning, accepting oneself and life in all its fullness and variety (complex fairy tale). Counseling people with a spinal injury, one should take into account both gender and age of the injured person and the potential of the fairy tale itself, which becomes a resource in the experiencing of spiritual crisis and in changing attitudes to Self.

Humanistic philosophic approaches and the ever-increasing dominance of humans on nature and the excessive use of it have all led to the emergence of an environmental crisis. This incident has necessitated the clarification of the causes, as well as understanding the spiritual and philosophical dimensions of the crisis for all. Researchers have found that this crisis is the result of philosophical approaches that have led to the exploitation of nature through the fundamental transformation of human's understanding of nature. This theory has had many consequences, due to a secular look and the elimination of spirituality from nature and the instrumental look. Seyyed Hussein Nasr, to restore spirituality to nature and revive his sacred reality, by looking at the man as part of nature to save the natural life of man, challenged this theory. The method of this study is library research based on the analysis. The purpose of this research has been to study and analyze the spiritual foundations of the environmental crisis and to improve the awareness of people to protect the environment. In this article, Seyyed Hossein Nasr's views, the oppositional views, and the cause of the emergence The results of the research show that although some scholars attribute the environmental crisis to religious teachings, arguing that the beliefs of religious leaders have led to the deterioration and degradation of environmental resources, as well as weakening their motivation to develop a safe environment, recognizing the spiritual dimensions of the crisis can play an important role in developing the appropriate attitudes and behaviors toward the environment; So the solution to the crisis is restoring spirituality to nature and reviving the sacred reality.

Emotions are based on somatic experiences getting a psychological interpretation. The network between physiological arousal, reception and psychological interpretation are described. Religious feelings are connected with positive or negative emotions. Toxic faith needs professional counseling to get rid of the religious or spiritual crisis. To promote mental health that is understood holistically, positive religious beliefs offer effective coping tools. Schlagwörter: Embodiment, Religionspsychologie, Sekte, spirituelle Krise, positive Psychologie [ABSTRACT FROM AUTHOR]

This study addresses perceptions of spiritual dryness (a specific form of spiritual struggle) during the COVID-19 pandemic among Iranian Muslims (n = 362), and how these perceptions can be predicted. Spiritual dryness was perceived often to regularly by 27% and occasionally by 35%. Regression models revealed that the best predictors of spiritual dryness (SDS-7) were usage of mood-enhancing medications, loneliness/social isolation and praying as positive predictors, and being restricted in daily life concerns as negative predictor. The pandemic challenges mental stability of people worldwide and may also challenge trust in God. Reliable and humble support of people experiencing these phases is required. [ABSTRACT FROM AUTHOR]

In addition to the biological body and psychological and social aspects, humans are spiritual beings. There is much in the world that we are yet unable to explain, but to what human experience reacts, either positively or negatively. This article treats the possible negative interpretations of spiritual experiences that manifest in different crises. Spirituality can be defined in various ways and it can, in turn, be divided into core categories that relate to human spiritual needs. In order to provide help that corresponds to the multidimensional human experience, it is important for health care to consider spiritual crises. Several of the spiritual crises entail good opportunities for personal development and therefore represent, in a hidden form, a potential for treatment and positive dynamics rather than psychopathology. Meanwhile, people outside the health care system would need to acknowledge the mental health problems that accompany spiritual experiences. There is a big risk of romanticizing several paranormal experiences or even mood shifts, which can result in the person not getting the needed help or treatment. Unfortunately, not even religious persons or those active in spiritual practices are immune to mental disorders. A growing interest in different New Age practices, which mix the search for fast spiritual experiences and solutions with several cultural and religious settings, quickly bring the downside of spirituality to the attention of mental health specialists. Spiritual needs are common to human experience and they often arise during illness and treatment. There are several methods for collecting information and spiritual history on the patient’s needs, and sometimes simple questions asked during obtaining the medical history are sufficient to provide the specialist with necessary information that can be considered in developing the treatment plan. Changing the perspective can lead to a completely different understanding of the cause of several illnesses or disorders. As an example, a patient suffering from alcoholism can be seen as a person searching for connection or wholeness with higher forces. Spiritual issues are clinically related to the pathological risk that reminds us of the importance of including mental and existential issues in clinical practice. The religious/spiritual gap may become an obstacle. There is a considerable literature examining whether patients would prefer their physicians to inquire about their religious or spiritual beliefs as part of the routine history taking. Physicians maintain that the foremost reason they cannot provide spiritual care to patients is that they do not have enough time during the medical encounter. The second most common reason given is that they do not have adequate training to provide spiritual care to patients and that such care is better provided by others. Thirdly, physicians express discomfort about engaging in discussions on spirituality and faith with patients. In regard to the psychopathology of mental disorders, there are two basic classifications: the first one was created by the American Psychiatric Association (Diagnostic and Statistical Manual of Mental Disorders – DSM) and the second one was published by the World Health Organisation – WHO (The International Statistical Classification of Diseases and Related Health Problems – ICD). The development of the DSM, in its fourth edition, brought a change into the approach to religion and spirituality in the context of clinical diagnosis. Introducing V-code 62.89 (religious or spiritual problem) has increased the possibility of differential diagnosis between religion/spirituality and health/psychopathology. Unfortunately, there are no such developments in ICD-10. It sets boundaries to dealing with the R/S issues in psychiatry.

Environmental degradation has become one of the biggest challenges of the contemporary world because of the bad consequences of mankind and it is nothing more important for the survival of the whole system of nature, including man. The first crisis started in the west, followed by modernity to the east at a global level. In Nasr's belief, this is a gradual nature. Scholars have developed solutions to solve the environmental crisis, often from environmental engineering. Without denying these solutions, he does not know the scientific method by itself as a problem solver, as it is believed that empirical science itself is responsible for this crisis. His post approach can be saved from these problems only by restoring the divine knowledge of nature. Some Muslim thinkers, however, have traditionally seen the tradition of use in contemporary times, believing that the Islamic tradition is a rich resource to explain the philosophy of science. The present study using descriptive-analytical method has been used to collect library data and this view is presented. The purpose of this study is to investigate the crisis in this research; however, the ethical principles on nature are strengthened and the need of a modern human to create a spiritual connection with nature is met. Accordingly, the theory can serve as a - valued solution.

The article discusses the phenomenon of spiritual crisis as a typical attribute for each transitional era. Fiction is always sensitive to all the changes in the spiritual, ethical and philosophical components of society. Therefore, the appearance of certain motifs or plots in the works of Ukrainian and foreign modern writers, who are representing Slavic literature can serve as an indicator of the morality and spiritual health of society. Spirituality is often measured by the degree of religion. The spiritual crisis gives rise to readiness to return to sources and traditions, which for the vast majority of the European readers is Christianity. The purpose of this article is to identify the most typical motifs in modern Slavic (Ukrainian, Polish and Russian) literature, which indicate an individual spiritual search at the turn of the ages. Fiction has always been designed to influence the formation of human values. The appeal of modern writers to the problem of faith and faithlessness or belief in various non-Christian cults (esoteric, mystical, neopagan, etc. cults) in the modern world indicates that our civilization is experiencing a deep spiritual crisis and it is literature that can reflex the process of their exit. In this way, the reader rethinks the problems that humanity is facing more and more often. This is loneliness, lack of close and deep connections between people, disbelief, which causes weakness and fear of tomorrow. Thus, motifs and plots, primarily borrowed from Christian doctrine, are understood as an attempt to determine the path to mental equilibrium.

The article deals with the theoretical analysis of the interpretation of the spiritual crisis phenomenon in psychology and the empirical investigation of the peculiarities of spiritual crisis manifestation in adolescence. It is stated that it is worth talking about the availability of experiencing spiritual crisis by an individual, when he or she realizes, that moral values are lost, and spirituality gave way to material benefit. It is noted that the spiritual crisis, which in the technocratic informational era is partly experiencing by all humanity, is experiencing the situation of impossibility of realizing personal spiritual values in relationships with other people and the world, and because of their non-compliance to the societal or universal values, as well as the levelling of their significance for the person itself or the loss of the moral marks. In the conducted pilot study, according to the purpose of the article, the sample was comprised of students of Yuriy Fedkovych Chernivtsi National University, future psychologists (n = 30), average age of the respondents – 20 years. The following methods were used: «Diagnostics of a Spiritual Crisis», the test of hardiness of S. Maddi, the scale of tolerance / intolerance to ambiguity of S. Badner, the scale of «Psychological sapience» of H. Conte. It is revealed that the tendency to experience the spiritual crisis and increase of the intensity of existential vacuum are found by the students with not enough developed hardiness and its components (in particular, involving and challenge), who lack the tolerance in communicating with other people and the psychological wisdom in perceiving their own inner world, in the awareness of feelings and openness to their sensual experience. It is concluded that those scientists, who consider the experiencing of a spiritual crisis as a positive moment of human life, say about the spiritual development and self-disclosure of a personality as its result, while scientists, who perceive the spiritual crisis as a failure, a break in the life path, analyze its negative consequences and look for ways to overcome them.

My intention in this research is to focus on the idea of spiritual crisis in human rights arena. The topic I shall be discussing concerns a basic set of issues dealing with the purpose of human rights, their moral foundation and their ultimate metaphysical ground. Simply put I shall be asking whether there is something special in human beings which entitles them to rights. Some arguments such as human agency, dignity and natural law tend to be quite abstract. It could therefore be tempting to assume that the issue, being of not much practical importance, is not relevant. But this would be a rush assumption because determining the foundation of human rights means determining the very legitimacy of human rights themselves in the international arena. I will consider Ignatieff’s pragmatic point of view that can be summed up with a catch phrase: “without the Holocaust no Declaration, because of the Holocaust, no unconditional faith in the Declaration either” and Stackhouse’s religious one developed in Religion and Human Rights: a Theological Apologetic. My purpose is to analyse both Ignatieff’s view, that avoids contentious religious ground for human rights and offers a secular ground designed with the idea of human agency, and Max Stackhouse who, instead, defends the idea of a theological ethic as religious ground for human rights. First of all, through this analysis I aim at pointing out that while on the one hand the respect for our fellow human beings needs a reverential attitude and our commitment to protect our species needs to be sustained by some faith; on the other hand grounding human rights in religion is extremely dangerous and may imply violent clashes between different religious faiths. Secondly, I also aim at criticizing Ignatieff’s view because a defence of human rights as pragmatic instruments on pragmatic grounds seems to be too weak and human rights regime needs moral and metaphysical foundations to be universally recognized and implemented. Thirdly and ultimately, using Rawls’s concept of overlapping consensus I aim at showing the unecessity to agree upon a “single foundation”. A single foundation risks to be authoritative, whereas, what a human rights regime relies on is a plural foundations. If we arrive at respecting human rights on a plurality of grounds, then we are making them more broadly acceptable to people. If we publicly defend human rights for a plurality of reasons, we are rightly proving that there is no “proper” metaphysical foundation. A good reason why we do not need to ground human rights in any particular metaphysics can be that they are already grounded in many metaphysics and can already derive sustenance from many sources. Hence, it would be worthwhile and wise to welcome a plurality of nonexclusive claims concerning the ways in which human rights can legitimately be grounded. Human agency, human dignity, equal creation are, for instance, some examples of different foundations that are not mutually exclusive. هدف من در این تحقیق تمرکز بر ایدة بحران معنوی در عرصه حقوق بشر است. موضوعی که من آن را مورد بحث قرار می­دهم به مجموعه­ای اساسی از مسائلی مرتبط می­شود که به هدف حقوق بشر، پایه اخلاقی آن­ها و زمینه متافیزیکی غایی آن­ها مربوط می­شود. به شکل ساده تر این پرسش را مطرح می­کنم که آیا در افراد نوع بشر چیز خاصی وجود دارد که آن­ها را مستحق داشتن حق می­کند؟ برخی از استدلال­ها مانند عامل انسان، کرامت و قانون طبیعی کاملا انتزاعی هستند. بنابراین می­توان چنین فرض کرد که چون مسئله اهمیت کاربردی زیادی ندارد، این استدلالات مرتبط نیستند. اما این فرض کمی عجولانه است، زیرا تعیین پایه و اساس حقوق بشر به معنی تعیین مشروعیت خودِ حقوق بشر در عرصة بین­المللی است. من دیدگاه عملگرا ایگناتیف را که می­توان به صورت یک جمله کلیدی خلاصه کرد در نظر می­گیرم: «بدون هولوکاست اعلامیه حقوق بشر وجود نداشت. به خاطر هولوکاست، هیچ اعتقاد بی قید و شرطی در این اعلامیه وجود ندارد.» و دین داری استاک هاوس در دین و حقوق بشر توسعه یافته است: متکلمان دینی. هدف من این است که هر دو دیدگاه را بررسی کنم. هم دیدگاه ایگناتیف که از پرداختن به زمینه­های مذهبیِ حقوق بشر دوری می­کند و یک دیدگاه با پایه­های سکولار با ایده عاملیت انسان ارائه می­دهد و هم دیدگاه مکس استاک هاوس که بر خلاف ایگناتیف از اخلاقی دینی به عنوان پایه­های حقوق بشر دفاع می­کند. اول از همه از طریق این تجزیه و تحلیل، قصد دارم اشاره کنم در حالی که از یک سو احترام به هم نوعان ما نیازمند یک رویکرد محبت آمیز است و تعهد ما به حفظ نوع بشر نیازمند تقویت توسط ایمان دارد؛ از سوی دیگر پایه گذاری حقوق بشر در دین بسیار خطرناک است و ممکن است درگیری­های خشونت آمیز میان مذاهب مختلف به وجود آورد. دوماً به انتقاد از دیدگاه ایگناتیف می­پردازم، چرا که دفاع از حقوق بشر به عنوان ابزار عملگرایانه، در زمینه­های عملی بسیار ضعیف است و نظام حقوق بشر نیازمند مبانی اخلاقی و متافیزیکی است که به طور جهانی شناخته شده باشد و به اجرا درآمده باشند. سوماً و در نهایت با استفاده از مفهوم رالز در خصوص همپوشانی اجماع، قصد من نشان دادن عدم نیاز به توافق بر سر «بنیان­های واحد» می­باشد. در نظر گرفتن یک بنیان واحد توانا و معتبر برای حقوق بشر، ریسک پذیر است. در حالی که یک رژیم حقوق بشری بر بنیان­های چندگانه استوار است. پذیرش حقوق بشر با بنیان­های چندگانه توسط ما به پذیرش وسیع تر آن توسط مردم کمک می­نماید. اگر به علت گوناگونی به طور عمومی از حقوق بشر دفاع کنیم، به درستی ثابت می­کنیم که هیچ پایه متافیزیکی مناسبی وجود ندارد. دلیل خوبی برای آنکه که چرا ما نیازمند زمینه­های حقوق بشری در هر متافیزیک خاص نیستیم می­تواند این باشد که آن­ها هم اکنون نیز به بسیاری از متافیزیک­ها متکی هستند و در حال حاضر می­توانند از منابع بیشتری بهره ببرند. از این رو ارزشمند و عاقلانه است که از ادعاهای غیر انحصاری متکثر مرتبط با راه­هایی که حقوق بشر [به واسطة آن­­ها] به طور قانونی پایه گذاری می­شود، استقبال کرد. برای مثال عاملیت انسان، کرامت انسانی، ایجاد برابری، نمونه­هایی از مبانی مختلفی هستند که منحصر به فرد و ناسازگار با دیگری نیستند.

In the present article the Odessa Italian opera has been examined as an object of the influence of the “golden youth’s” value orientations and behaviour patterns that were being formed in the social and theatrical environment of that city in the 60s of the 19th century. The changes in the younger generation’s artistic tastes, selective divas’ image perception have been shown on the examples of its interaction with other spectators, performers, the entrepreneur, local police and administrative authorities. The crisis in the vocal and performing arts has been proven to be in close dependence with a total spiritual and social turning-point in the Russian Empire at the beginning of the era of democratic reforms.

Though the Romantic lineage of Emily Brontë's works has been identified by critics, the post-Romantic feature of her writings remains to be further explored. By focusing on the representation of a cardinal concept in Romanticism — the Romantic imagination – in Emily Brontë's poems, this article seeks to explore the transformation of Romanticism in Emily's world. It aims to present a detailed analysis of Emily Brontë's relationship with the Romantic movement, her mixed feelings towards the Romantic legacy of the preceding generation, as well as the spiritual dilemma she faces. [ABSTRACT FROM AUTHOR]

The assurance of material comfort and mental comfort resulting from the full satisfaction of the former, doubled by the daily escape facilitated by entertainment and technology represent the main human concerns of the postmodern society. In addition, the compulsive desire to be up to date with what is new, with fashion trends, is satisfied by the accumulation of information form the media, but also by socializing in membership groups. Living in a confused and flattened spiritual horizon, lacking communion with God, the postmodern man is a follower of progressive ideologies, manifested by the phrase "politically correctness" (support for sexual minority rights, pro-abortion policy, assisted euthanasia, gender ideology, sex education in schools etc.). The media, technology and the virtual reality are the new "apostles" of postmodernism, which gradually transform the structures of the collective mind, by destroying its Christian foundations, into the idea of creating the "new man" and, finally, the demonic "superman", the last defiance and denial of God. [ABSTRACT FROM AUTHOR]

We live in an age in which spiritual searching and seeking is more common, particularly among the youth. The need for answers and solutions to a world in danger of dying, of a society in which corruption and decay are so transparently obvious, leads many on paths which are dangerous and uncharted. The metaphor of journey, the practice of pilgrimage, the art of navigation, all contain the notion of process and movement rather than stagnation. They provide us with tools to not only emerge whole from experiences which have the power to break and shatter us but to provide maps for others to use. The title, 'Too Much Light: The Art of The Hero's Journey', reflects the experience of Spiritual Crisis of both Karen Adler and Teresa McLaren. This phenomenon is little known in Western society and is most easily understood as an extreme emotional state with symptoms such as loss of contact with consensual reality, delusions and hallucinations which are similar to those labelled psychosis (Grof & Grof, 1989; Phillips et al. 2009). Stories of Too Much Light, becoming lost and ultimately finding one's way back to health, happiness and sanity via the arts and The Hero's Journey archetype, are shared by many in the world today. It is a common initiation story in very disparate cultures and among very different individuals. The commonalities of these stories serve to illustrate the underlying connectedness of who we are as human beings. Stories and artworks by those who have survived these experiences encourage others to listen to and benefit from the deep wisdom, beauty and strength that reside in all of us. We hope that lay people, academics and members of the mental health professions will use this resource as a source of explanation and understanding for experiences which are deeply disturbing, quite often terrifying but ultimately life-enhancing. Marie Grace Brook writes that knowing about these experiences have 'Implications for spiritual tourism and pilgrimage ... both for the purpose of supporting people in their spiritual[ly] transformative journeys, and for normalizing characteristic extreme states mimicking psychosis that potentially accompany powerful spiritual experience' (Brook 2020:1). [ABSTRACT FROM AUTHOR]

We live in an age in which spiritual searching and seeking is more common, particularly among the youth. The need for answers and solutions to a world in danger of dying, of a society in which corruption and decay are so transparently obvious, leads many on paths which are dangerous and uncharted. The metaphor of journey, the practice of pilgrimage, the art of navigation, all contain the notion of process and movement rather than stagnation. They provide us with tools to not only emerge whole from experiences which have the power to break and shatter us but to provide maps for others to use. The title, ‘Too Much Light: The Art of The Hero’s Journey’, reflects the experience of Spiritual Crisis of both Karen Adler and Teresa McLaren. This phenomenon is little known in Western society and is most easily understood as an extreme emotional state with symptoms such as loss of contact with consensual reality, delusions and hallucinations which are similar to those labelled psychosis (Grof & Grof, 1989; Phillips et al. 2009). Stories of Too Much Light, becoming lost and ultimately finding one's way back to health, happiness and sanity via the arts and The Hero’s Journey archetype, are shared by many in the world today. It is a common initiation story in very disparate cultures and among very different individuals. The commonalities of these stories serve to illustrate the underlying connectedness of who we are as human beings. Stories and artworks by those who have survived these experiences encourage others to listen to and benefit from the deep wisdom, beauty and strength that reside in all of us. We hope that lay people, academics and members of the mental health professions will use this resource as a source of explanation and understanding for experiences which are deeply disturbing, quite often terrifying but ultimately life-enhancing. Marie Grace Brook writes that knowing about these experiences have ‘Implications for spiritual tourism and pilgrimage … both for the purpose of supporting people in their spiritual[ly] transformative journeys, and for normalizing characteristic extreme states mimicking psychosis that potentially accompany powerful spiritual experience’ (Brook 2020:1).

In the article the thesis about that the deepest sources of the global spiritual crisis in the connection with aggravation of global problems are contained in the domination of “economic man” over other sociocultural human types beyond the boundaries of the era of its social efficiency are substantiated. [ABSTRACT FROM AUTHOR]

Written by Qiu Huadong in 2000, Confession at Noon (Zhengwu de gongci) is a novel about the life of a renowned auteur one year after his suicide. Set at the end of the twentieth century, the story highlights the social and political change of the 1990s and its impact on the spiritual condition of intellectuals. The novel also addresses the changing role of writers as they confront new challenges presented by the rapid modernization and economic progress at the turn of the century. In this paper, I illustrate the ways in which Qiu unravels the spiritual agony of intellectuals through the portrayal of a film director's dramatic life. I focus particularly on how Qiu uses narrative devices such as intertexuality and pastiche to illuminate the spiritual crisis and changing social position of intellectuals in the 1990s, and how he inserts fictional selves in the storytelling process to rethink his role as a writer-intellectual in the new era. [ABSTRACT FROM AUTHOR]

Why contemplate beauty in your interrelatedness with another human being, why, indeed, be open to it? This question seems to be a central theme of Cătălin Pavel's prose-writing. A signifìcant encounter with a fellow being can shed new light on the past and on our relationship with our ancestors. Cătălin Pavel's novels so far: Aproape a şaptea parte din lume; Nicio clipă Portasar; Trecerea; Chihlimbar deal with the question of intersubjective beauty (beauty at the interface of a shared experience between people) as a time essence, as an exercise of completeness, and as a way to enrich life with new meanings in the context of a major spiritual crisis. For Pavel, underneath all its strata, history has the elusive fascination of a woman, the incarnation of a mysterious principle. The author makes us wonder if history reveals real strata or there are more underneath them, since the layers of a palimpsest reading are akin to reading femininity with its spinning alternation between presence and absence. You can be open to your forerunners in new ways through fìnding beauty in your interrelatedness with your fellow beings in your present. Beauty and history connect in a book in their most harmonious communion. As long as it is captured in a book, the individualized history is saved as memory, redeemed from being tossed into the unknown. [ABSTRACT FROM AUTHOR]

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The paper is entirely dedicated to the period of spiritual crisis in the life of Argentine writer Ernesto Sabato. In the introduction are stated basic biographical details from the life of the writer for the purpose of further elaboration of specific period of his life. In the paper are also discussed the issues of Sabato's consideration of art and science, as well as his views on the meaning of human existence and way of humanization of society. In the central part, the research of Sabato's path from science to literature was conducted on examples of collections of essays 'One and the Universe', the essays 'Before the End' and 'The Resistance' and three novels: 'The Tunnel', 'On Heroes and Tombs' and 'Abaddon, The Angel of Darkness.' It is concluded that Sabato intentionally and without regret dedicated himself to the world of literature taking into account that for life was not sure about the true reason of his choice.

This work is based on the assumption that modern human has undergone a multidimensional crisis. This crisis needs a timely response and an urgent solution, for if we neglect it, it will become worse and can destabilize the life of mankind globally. I refer to the work of Huston Smith on perennial philosophy to find its essence as an attempt to find solution for overcoming the modern men`s crisis. This is a library research using the philosophical hermeneutics method. The paper shows that, firstly, perennial philosophy has a characteristic of metaphysics, which try to find a fundamental basis for both immanent and transcendent of all things, psychology which depicts the common sameness in human and ethics as a goal in human life. Secondly, what is meant by human spiritual crisis is a condition where human neglected even destroyed the godhead character within themselves. Thirdly, the answer made by Huston smith`s Perennial Philosophy concerning human spiritual crisis include that the spiritual crisis of modern human being are seen from the tunnel metaphore, in which the basement is scientism, the left wall is education, media as the roof, and the right wall the law. The spiritual crisis of modern human being as a failure of post-modernism has a similiraty with modernism way of seeing this world as the only true reality, although there is different in approach between the two. Religious mysticism that was offered by Huston smith has a perenialistic tone. The pluralistic attitude found among humankind has to be rooted in an esoteric level within each religion. Smith`s perennial philosophy is very relevant to the condition of Indonesia, which therefore has sackeled by a rigid theological dogmatism. Religion should be an endeavor for human being to find a more exalted living.

While there is a tremendous literature documenting the positive value of religious and spiritual (R/S) constructs on an array of psychosocial outcomes (e.g., health, resilience, coping ability), Spiritual Crisis (SC) reflects the negative side of the numinous in a way that stresses the value and importance of R/S constructs for psychological functioning. This study examined whether numinous constructs are more relevant to theists or represent universal psychological qualities. Using an MTurk-based sample comprising both theists and atheists (N = 1399; 800 women and 595 men, four gave no response), the predictive ability of SC on both affective and characterological distress was examined using both regression and SEM analyses. The results indicated that both theists and atheists understood the numinous in similar ways and that scores on SC were of equal incremental predictiveness for both groups. SEM analyses supported the causal model that understood SC to be a unique and independent (from the personality domains of the Five-Factor Model) predictor of these clinical outcomes. These findings stress the value of the numinous for understanding all clients and that psychological assessment needs to systematically address numinous constructs in order to ensure comprehensive treatment of psychological impairment.

By the late seventeenth century, Puritan leaders in colonial America were bemoaning what they perceived to be the betrayal of New England’s godly “errand into the wilderness.” In election sermons they mourned the community’s backsliding from its global mission as a “city upon a hill.” Such doomsday rhetoric echoed the lamentations of decline intoned by ancient Hebrew prophets such as Jeremiah. Yet this “Jeremiad” discourse characteristically reached beyond effusions of doom and gloom toward prospects of renewal through a conversion of heart. It blended warnings of impending catastrophe with hope for recovery if the erring souls it addressed chose to repent. This twofold identity of the Puritan Jeremiad, gradually refashioned into the American Jeremiad, has long resonated within and beyond this nation’s literary culture. Featured in creative nonfiction, jeremiad expression surfaces in various forms. And with rise of the modern environmental movement, a prophetic subspecies identifiable as “Green Jeremiad” has lately emerged. The essay reflects on how, especially in an Anthropocene era, Green Jeremiads dramatize the crisis of spirit and faith that undergird challenges to earth’s geophysical health and survival. What saving graces might temper the chilling reminders of imminent peril composed by authors such as Rachel Carson, Bill McKibben, Barbara Kingsolver, and Elizabeth Kolbert?

The article looks at the ways to minimize the destructive consequences of socio-cultural split in terms of values that occurred in the Russian society. The study benefits from the civilizational theory.

The article is focused on the individual spiritual crisis of one Religious Studies student as a case study of the tension between this field of study and one's own religious/spiritual identity. From a social constructivist perspective, Religious Studies is seen as a specific subworld with its own knowledge and rules which are internalized by students during their academic socialization process. As the text argues, academic socialization into Religious Studies also has a significant impact on the students' construction of their religious/spiritual identity. The analysis shows that spiritual crisis was stimulated by these factors: 1) the disintegration of the spiritual bricolage in relationship to the knowledge gained in Religious Studies; 2) the internalization of the scientific rationalization of religions and disenchantment in everyday life; and 3) the secularization of the Religious Studies students' identity and the privatization of their personal religious/spiritual identity. To decrease this tension, the text, inspired by Jürgen Habermas' conception of rational discussion in the public institutional space, proposes a shift from secular academic socialization to post-secular academic socialization. This means the direct integration of religious/spiritual identities into the academic socialization process and a shift from the Weberian conception of objectivity to the Latourian one regarding the ideal-typical construction of the scholar in the Religious Studies subworld. [ABSTRACT FROM AUTHOR]

The article discusses the phenomenon of spiritual crisis as a typical attribute for each transitional era. Fiction is always sensitive to all the changes in the spiritual, ethical and philosophical components of society. Therefore, the appearance of certain motifs or plots in the works of Ukrainian and foreign modern writers, who are representing Slavic literature can serve as an indicator of the morality and spiritual health of society. Spirituality is often measured by the degree of religion. The spiritual crisis gives rise to readiness to return to sources and traditions, which for the vast majority of the European readers is Christianity. The purpose of this article is to identify the most typical motifs in modern Slavic (Ukrainian, Polish and Russian) literature, which indicate an individual spiritual search at the turn of the ages. Fiction has always been designed to influence the formation of human values. The appeal of modern writers to the problem of faith and faithlessness or belief in various non-Christian cults (esoteric, mystical, neopagan, etc. cults) in the modern world indicates that our civilization is experiencing a deep spiritual crisis and it is literature that can reflex the process of their exit. In this way, the reader rethinks the problems that humanity is facing more and more often. This is loneliness, lack of close and deep connections between people, disbelief, which causes weakness and fear of tomorrow. Thus, motifs and plots, primarily borrowed from Christian doctrine, are understood as an attempt to determine the path to mental equilibrium. [ABSTRACT FROM AUTHOR]

The focus of the paper is conspicuous consumption in modern Russian society. There is much evidence that the social phenomenon is one of the main trends in Russian sociocultural dynamics which stems from consumption (consumerism). Acting as the essential foundation of Western culture, the ideology of consumption has actively spread in the sociocultural environment of the post-Soviet society. Consequently, the consumer culture has become a part of the socialization mechanism, i.e., the basis for the formation and reproduction of the consumer society. The dynamics of conspicuous consumption are fast. It plays a pivotal role and it is of much importance for modern social scientists. There is enough evidence that conspicuous consumption is a form of a modern cult, which became the social measure and the basis of life strategies. Interestingly, consumption began to determine the vector and prospects of the sociocultural transformation of Russian society. All these factors determine a high theoretical and practical demand for the social and philosophical conceptualization of conspicuous consumption in Russia. Obviously, it is important to describe the sociocultural aspects of this phenomenon. The results of the study indicate that the trajectory of Russian sociocultural dynamics correlates with conspicuous consumption and consumer ideology at large. The authors believe that this trajectory is a warning sign of spiritual devolution distorting the spiritual code of Russian people. [ABSTRACT FROM AUTHOR]

Spiritual awareness is one's experience the living mind and body as a whole. It goes beyond mind and body, but also expands between the self and the world. At the center of human consciousness through the spiritual moments there is a sense of being deeply related with everything, the sense of being together with the whole universe. This kind of spiritual awareness has been threatened by the modern scientific world. The spirit of modernism to question and to break down nature, religion, and tradition under the pretext of pragmatic utopia of growth has brought humanity into an alarming and frightening phase of world civilization. Fritjof Capra says that the main problem of the existential crisis of modern humans is caused by the crisis of perception, mainly with the influence and errors from science as well as from Cartesian and Newtonian thoughts in perceiving the reality mechanically. Mysticism can be seen as an alternative to liberate modern humans to become authentic persons. [ABSTRACT FROM AUTHOR]

A typology of experiences of sudden spiritual awakening is suggested, proposing that they may occur in two major forms, or modes. In a study of 19 cases of self-reported sudden spiritual awakening (within a larger sample that included cases of wholly gradual spiritual awakening), it was found that 13 cases could be interpreted in terms of either (a) a sudden collapse of the ego or self-system (egodissolution) or (b) a kundalini-like explosive release of energy. Both these types of spiritual awakening appeared to be most frequently induced by intense forms of psychological turmoil, such as bereavement, depression, addiction, and intense stress. An attempt is made to explain both modes of sudden awakening in terms of the release of energy that is normally monopolized by two different functions. Ego-dissolution awakenings are related to energy associated with the ego, while explosive energetic awakenings are related to energy normally associated with sexuality. The former type of awakening can be characterized as essentially structural in nature while the latter can be characterized as essentially energetic. [ABSTRACT FROM AUTHOR]

Many mourners turn to their spiritual beliefs and traditions when confronted by the death of a loved one. However, prior studies have either focused primarily on the benefits of faith following loss or studied spiritual struggle outside the context of bereavement. Moreover, scales to measure bereavement-related crises of faith and interventions specifically designed for spiritually inclined, distressed grievers are virtually non-existent. Our program of research, which to date has consisted of working with Christian grievers and is outlined below, elucidates complicated spiritual grief (CSG)—a spiritual crisis following the loss of a loved one. For example, our longitudinal examination of 46 African American homicide survivors established the relation between positive religious coping, CSG, and complicated grief (CG), to clarify whether religious coping more strongly predicted bereavement distress or vice versa, with a follow-up study that determined the relation between religious coping and posttraumatic stress disorder (PTSD) and depression. We replicated and expanded these findings with a diverse sample of 150 grievers to explore the complex relation between CSG, CG, and meaning making in a comparison study of mourners who had experienced traumatic-versus natural death losses. In a companion study, we qualitatively analyzed 84 grievers’ narratives and interviewed a 5-member focus group to capture and learn from their firsthand experiences of spiritual distress. To close the gap in terms of CSG assessment, we also developed and validated the Inventory of Complicated Spiritual Grief (ICSG). Currently, our ongoing CSG investigation extends in several directions: first, to a sample of family members anticipating the loss of their hospice-eligible loved one in palliative care; and, second, to the development and testing of a writing-intensive intervention for newly bereaved, spiritually inclined grievers.

One key focus of a meaning reconstruction model of bereavement concerns spiritual meanings attributed to the death, whether consoling or troubling. Specifically, previous studies in our research program suggest that religiously inclined violent death survivors are at risk for elevated levels of both bereavement distress and complicated spiritual grief, a crisis of faith following loss that refers to the erosion of the mourner's relationship to God and/or the religious community. However, more research is needed to understand the convergence of depression and spiritual struggle in the context of violent and natural loss. In this study of a diverse sample of 59 American Christians bereaved less than 5 years, we sought to: (1) determine if individuals bereaved by homicide, suicide or fatal accident differed from those bereaved by natural causes in their levels of depression and spiritual coping; (2) investigate the relation between the latter constructs; and (3) ascertain if cause of death mediates the effect of religious coping on depression. We found that: (a) violently bereaved individuals endorsed more negative religious coping, and (b) depression was associated with greater spiritual struggle, particularly a sense of disrupted relationship with God. Contrary to expectations, positive religious coping was unrelated to post-loss depression, and cause of death did not mediate the relationship between spiritual coping and depressive symptomatology. A clinical case study concludes the article, illustrating the interweaving of spiritual and psychological distress in tragic bereavement, and their implications for a meaning-oriented grief therapy. [ABSTRACT FROM AUTHOR]

As history of the last centuries has shown, the capitalism and the communism are generating economiccrisis, in connection with a deeper crisis, i.e. the spiritual crisis, driven by the tendency of man’s massification,,by which his spiritual qualities are strongly tainted over time. Distributism, promoting widespread ownership ofproductive ownership, is the only economic frame adequate to the anthropology of the person, namely of a trueman.

The article spots prepositions and conditions of the spiritual crisis among students after the failure of Russian revolution (1905–1907), as well as highlights its manifestations. Reasons for student suicides are analyzed; a certain social back-ground for student suicides is proven to have taken place and response from the society is also shown. Financial instability, restrictions of rights and freedoms and disappointment entailed after the defeat of 1905–1907 Revolution an epidemic of student suicides in Russian Empire. A typical student was rather indifferent about the value of his own life, often acted impulsively and did not fore-see consequences. A similar behavior is characteristic of young generation, that being in the prime of life does not realize the value of its life, that it is not eternal and ends one day. On the other hand, young people looked at death as on an always existing alternative, reliable method of justifying the right ideas. Suicide also became the simplest way to escape the troubles and possible embarrassment.

Both grieving the loss of a loved one and using spirituality or religion as an aid in doing so are common behaviors in the wake of death. This longitudinal examination of 46 African American homicide survivors follows up on our earlier study that established the relation between positive and negative religious coping on the one hand and complicated grief (CG) on the other. In the current report, we broadened this focus to determine the relation between religious coping and other bereavement outcomes, including posttraumatic stress disorder (PTSD) and depression, to establish whether religious coping more strongly predicted bereavement distress or vice versa. We also sought to determine if the predictive power of CG in terms of religious coping over time exceeded that of PTSD and depression. Our results suggested a link between negative religious coping (NRC) and all forms of bereavement distress, whereas no such link was found between positive religious coping (PRC) and bereavement outcomes in our final analyses. Significantly, only CG prospectively predicted high levels of spiritual struggle six months later. Clinical implications regarding spiritually sensitive interventions are noted.

Spirituality is recognized as an important concept in the study and practice of medicine, including occupational therapy. This aligns with occupational therapy’s core value of treating people holistically—mind, body, and spirit. Currently, the Joint Commission for the Accreditation of Hospital Organizations ( JCAHO) requires that a spiritual assessment be given to patients on admission. To conduct effective spiritual assessments, occupational therapists must distinguish between religion and spirituality. They also must be aware of their own spiritual beliefs and practices and how those might influence their clinical interactions. This article presents spiritual assessment tools that occupational therapists can use in clinical practice; they range from history taking, to questionnaires, to observation scales. Guidelines are presented for selecting among several spiritual assessments. A case study is presented in which a patient’s faith tradition is being challenged, which could affect the outcome of therapy. Finally, treatment and intervention planning and ethical considerations are discussed.

In T.S. Eliot's "The Waste Land", there is a quest for psychological and spiritual unity, which is vindicated in the poem's pattern of a spiritual journey. Reading the poem as such provides the reader with a tie thatbrings together its fragments, albeit being said to be formless. As the paper shows, the ultimate panacea to thepsychotic's problems is believed to hinge on religion. Such a remedy makes possible the unity of the modern man's fragmented self in an age marked by spiritual sterility and sexual promiscuity. Therefore, religionemerges asthe fructifying power that can restore fertility to the spiritual aridity of modern civilization. Despite his theory of impersonality, the poem also addresses Eliot's religious questioning and quest. [ABSTRACT FROM AUTHOR]

Combat-Related Post-Traumatic Stress Disorder (PTSD) is a common behavioral health problem treated by many military health providers. Cognitive Processing Therapy (CPT) has proven to be effective in treating PTSD by assisting to restructure the cognitions of the client, which in turn reduces PTSD symptoms. Research has shown that individuals with PTSD who value spirituality tend to have a different world perspective than those individuals who do not highly value spirituality in their lives. Therefore, it would be important to incorporate spirituality into the treatment settings of those individuals who possess religious schemas. This paper proposes the use of spiritually informed cognitive processing therapy (SICPT) as a potentially effective approach for treating religious and/or spiritually focused service members who present with symptoms of PTSD. [ABSTRACT FROM AUTHOR]

This article examines the similarity between the mystical experience and the traumatic experience, the latter involving a fundamental threat to life or bodily integrity. Despite the necessary caution and reservations, there are many similarities between these two kinds of experience. Indeed, the resemblance is not restricted to a phenomenological description but is far more deeply rooted: a result of the subject’s encounter with nothingness. This comparison provides us with an opportunity to improve our understanding of both the traumatic and the mystical experience as well as phenomena such as Posttraumatic Growth and Spiritual Crisis. [ABSTRACT FROM AUTHOR]

Following the death of a loved one, many grievers endorse spirituality as a source of both solace and strain. Studies show that some grievers struggle significantly with both their relationship with God and their faith community, a condition known as complicated spiritual grief (CSG). However, researchers have lacked a simple, multidimensional, well-validated, grief-specific measure of CSG. In this brief report, we reviewed the psychometric validation process and clinical utility of a measure called the Inventory of Complicated Spiritual Grief (ICSG), which was tested with 304 Christian grievers. The 18-item ICSG was shown to have strong internal consistency, high test--retest reliability, and convergent and incremental validity and supported a two-factor model, measuring one's insecurity with God and the disruption in one's religious practice. [ABSTRACT FROM AUTHOR]

Spirituality is recognized as an important concept in the study and practice of medicine, including occupational therapy. This aligns with occupational therapy's core value of treating people holistically--mind, body, and spirit. Currently, the Joint Commission for the Accreditation of Hospital Organizations (JCAHO) requires that a spiritual assessment be given to patients on admission. To conduct effective spiritual assessments, occupational therapists must distinguish between religion and spirituality. They also must be aware of their own spiritual beliefs and practices and how those might influence their clinical interactions. This article presents spiritual assessment tools that occupational therapists can use in clinical practice; they range from history taking, to questionnaires, to observation scales. Guidelines are presented for selecting among several spiritual assessments. A case study is presented in which a patient's faith tradition is being challenged, which could affect the outcome of therapy. Finally, treatment and intervention planning and ethical considerations are discussed. [ABSTRACT FROM AUTHOR]

Following the death of a loved one, many grievers endorse spirituality as a source of both solace and strain. Studies show that some grievers struggle significantly with both their relationship with God and their faith community, a condition known as complicated spiritual grief (CSG). However, researchers have lacked a simple, multidimensional, well-validated, grief-specific measure of CSG. In this brief report, we reviewed the psychometric validation process and clinical utility of a measure called the Inventory of Complicated Spiritual Grief (ICSG), which was tested with 304 Christian grievers. The 18-item ICSG was shown to have strong internal consistency, high test–retest reliability, and convergent and incremental validity and supported a two-factor model, measuring one’s insecurity with God and the disruption in one’s religious practice.