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The relationship between spirituality, and counseling and psychotherapy has been given increased attention in recent years. The author suggests that the teachings of Alfred Adler may assist counselor educators in integrating faith and learning in an unimposing manner respectful of religious tenets, focusing on spirituality, which can include specific religious doctrines, such as those imbedded in Christianity. The focus of this paper is on how counselor educators can use the Adlerian principles of encouragement and the crucial Cs in the integration of Christian spirituality and learning in counselor education. (Contains 29 references.) (GCP)

New Zealand Maori are the indigenous people of New Zealand Aotearoa, a relatively small nation of 4 million people. The juxtaposition of Maori and European cultures presents an opportunity to contrast the highly spiritual nature of Maori culture with European traditions of linearity and rationality. This contrast can be especially appreciated in the consideration of career processes. The spiritual foundation of Maori culture provides quite a different outlook on the world. This different worldview provides another base for making career decision. This paper presents a brief examination of Maori culture in order to suggest how Maori integrate spiritual matters into careers. (Contains 14 references.) (GCP)

This qualitative study investigated perceptions of 14 contemporary moral leaders regarding primary influences on their moral development. Findings indicated a number of important factors influenced the participants' moral development, including parents, spirituality, education/mentors/friends, and peak experiences. This study has implications for those in the caring professions for their own moral leadership development and their support of others. Awareness of the factors that influences the 14 participants, recognized for their moral leadership, can promote a keen awareness of moral formation factors. Transformational therapeutic approaches may be used to support positive moral leadership development during stressful life shifts and experiences. (Contains 61 references.) (Author)

A study was designed to explore spiritual teachers of art and to illuminate the characteristics they share. A spiritual artist/teacher is defined as one who exhibits a deep involvement with aesthetic experiences which are personal, sustained, and purposeful. This research focused on data from in-depth interviews with higher education art professors with diverse spiritual beliefs that reflect the participants' intent, inspirations, and efforts expended in the creation and teaching of art. The portraits revealed three significant conclusions: (1) there were common elements in the participants' artistic development due to a growing awareness that led to a unity; (2) there was a connection between aesthetic and spiritual experiences within each participant revealed in his or her mode of working; and (3) the artist/teachers manifested their spirituality in teaching art in their own distinct ways, such as through extraordinary caring for their students and creating opportunities for students to consider questions about their own spirituality. (Contains 28 references.) (Author/BT)

Suggests that spiritual questions can be explored in the therapeutic context in order to help the client gain a sense of meaning in their suffering, as well as a measure of peace in their lives. The authors' approach, entitled Sacred Conversation, uses Victor Frankl's work as well as literature on empathy, forgiveness, and spirituality as its foundation. (Contains 47 references.) (GCP)

This monograph explores the philosophy behind the havruta method of learning. It examines the history of learning be-havruta, describes the benefits, and evaluates whether two models from the world of general education cooperative learning and the cognitive approach may enhance the havruta system. The monograph outlines how this method was applied in a classroom used as a laboratory to test educational techniques. The volume explains that the havruta system blends directly into the experiential side of Torah study. (Contains 27 notes.) (BT)

This paper explores some examples of Indigenous philosophies from North America. It considers Navajo philosophy as presented by James McNeley and John Farella, Mabel McKay's Pomo Indian insights as presented by her student Gary Sarris, and spiritual insights into Indigenous education. These nondualistic philosophies describe the universe relationally, seeking to dissolve sharp distinctions and dualisms, emphasizing instead how the universe and individuals are connected, spiritually and materially. Indigenous knowing relies on a unifying logic that describes the universe as whole, as well as holy. This concept of w/holistic relationality is discussed in terms of Indigenous descriptions of Spirit, Dreams, and Holy Wind. A relational epistemology is supported by a relational ontology, the unifying spiritual belief that we are one with the universe. This relational ontology needs to be foregrounded as a conscious part of the curriculum, so its influence can be carefully considered and critiqued. Examples demonstrate how Native spiritual beliefs that reflect a relational ontology and epistemology can be translated into daily classroom practices and become an explicit part of the curriculum. (Contains references in notes.) (SV)

This paper presents the results of a study conducted in a Christian teacher education program which describes students' perceptions of the integration of faith, learning, and practice in education contexts. The study answers the following questions: (1) How do students define the integration of faith and learning (IFL)?; (2) is there consensus among the students' evaluations of the presence of IFL in the class?; (3) What specific examples of IFL occurrences do students identify from the class?; (4) How do students perceive the relative value of different experiences in helping them integrate Christian principles and professional practice?; and (5) Does IFL in education courses help students outside of the class being studied? Data were collected from three sections of an elementary teaching methods course taught by the same professor between fall semester 1999 and fall semester 2000. Data were aggregated for analysis. The student responses help provide understanding of their perceptions of the unity of truth within the context of an elementary education course. The study provides tentative evidence of which types of learning experiences are efficacious in helping students integrate faith and learning. (Author/SM)

Various disciplinary perspectives can help in understanding relationships among cultural identity, spirituality, and sociopolitical development and their role in teaching for transformation. Educators must consider how the spirituality omnipresent in the learning environment informs emancipatory education. Cultural identity development is coming to know self as expression of Spirit; oppression causes limited perceptions of self; as people remember their spiritual essence, they can withstand oppression and be motivated to support social transformation. Adult education discourses on social transformation have a potential connection to spirituality issues; those on transformative learning attend to spirituality's role and connection to culture. Discourses on challenging power relations of interest in social transformation are feminist and critical pedagogy, critical multiculturalism, resistance postmodernism, and African-centered perspectives. Liberation theology and spiritual and religious pluralism are movements in religious and spiritual traditions concerned with social justice and transformation issues challenging power systems. Emancipatory spirituality deals with justice issues challenging systems of oppression grounded in spiritual commitment. Encompassing critical thinking and psychological empowerment, sociopolitical development is transformational, with spirituality critical to liberation activity. By exploring work of these disciplinary fields and integrating it with their field, adult educators may be able to further develop existing theory resulting in more relevant, effective practice for social change. (41 references) (YLB)

As part of an attempt to develop a multicultural model of teacher education that incorporates and embraces Anishinaabe philosophy, interviews were conducted with seven Anishinaabe elders from one Canadian and three U.S. reservations. Eight themes emerged. In order of their importance to the meaning and experience of being Anishinaabe, they are respect, stories, Ojibwe language, maintaining or reviving culture, ceremonies, spirituality, learning from the elders, and emotionality. Respect includes respect for others, for difference, and for Nature. Stories are important because many ideas, values, and traditions were taught through stories. The language contains and perpetuates the depth, subtleties, and nuances of the culture. Without language, the songs, ceremonies, and oral traditions would be lost. Traditions must be kept alive because they constitute a training process that teaches discipline, an appropriate attitude toward Mother Earth, and an understanding and purpose of being. Ceremonies are how the Anishinaabe express their spirituality and connection with all beings. They create and support the sense of community that is the foundation of tribal life. Anishinaabe spirituality emphasizes the harmony that comes from their connection with all parts of the universe, in which everything has a purpose and is valued. Elders teach the children based on their life experience and cultural knowledge. The concept of emotionality expresses the intensity with which the elders felt the importance of these themes. (TD)

The roles of spirituality and spiritual learning in transformative learning are discussed. The discussion was initiated from an anti-colonial perspective on engaging spiritually in the political project of transformative learning, and it is grounded in issues of African education and in the principle of teaching critically so that education serves the spiritual development of learners and their communities. Transformative learning is seen as education that is able to resist oppression and domination by strengthening the individual self and collectives to deal with continued reproduction of colonial and re-colonial relations in academic institutions. It is argued that transformative learning must also assist learners in dealing with the pervasive effects of academic institutions' imperial structures on the processes of knowledge production and validation; understanding of indigenousness; and pursuit of agency, resistance, and politics for educational change. The following were among the recommendations to educators wanting to help students become critically and spiritually grounded and to engage in transformative learning: (1) give learners a sense of place, history, culture, and identity; (2) recognize that learners are not a generic, homogeneous group; (3) recognize the contextual variations and differences existing between teachers and their students; (4) create relevant knowledge; (5) teach collaboratively; (6) tell success stories; and (7) recognize the sociopolitical contexts of knowledge production. There are 39 references. (MN)

The church board movement began to take shape in the U.S. Roman Catholic Church in the early 1970s. This booklet offers board members many suggestions for continual spiritual growth or formation within the context of their governance role, ensuring that the institution is living out its mission, and that their decisions reflect specifically that mission and the Gospel. The booklet states that an organization's greatest source of strength is personal strength: the character, courage, determination, knowledge, and the skills of the individual members of the organization. It states that this theory applies to boards, commissions, and councils of Catholic education. Following the "Foreword" and "Introduction," the booklet is divided into eight chapters: (1) "The Call to Minister"; (2) "Defining Spirituality"; (3) "A Church Model of Decision Making"; (4) "A Spirituality that Supports the Model"; (5) "Discerning Membership"; (6) "Group Behavior"; (7) "Prayer as an Integral Part of Meetings"; (8) "Nurturing the Spirit"; and "Some Final Thoughts." (BT)

Principles of narrative analysis provide the foundation for a study of messages from the Shawnee female deity. The Shawnee hold a unique theological conception of their Creator, a female deity known as "Our Grandmother." The purpose of this study is to investigate the origin and nature of the Shawnee female deity and reveal mediums of communication She has used to communicate with Her Shawnee people. This study provides an overview of Shawnee narratives, folklore, and spiritual beliefs. A major goal of this paper is to investigate Her unique messages to the Shawnee and the powerful impact Her words have had on Shawnee culture. The paper demonstrates the Shawnee female deity, "Our Grandmother," had four separate, discernible message revelation techniques for chosen Shawnee individuals and four general message revelation techniques for Her grandchildren, the Shawnee people. (Contains 22 references.) (Author/RS)

There is a powerful religious commitment among people in America; nearly 92% of the population is affiliated with a specific religion. This report presents findings from a 2-year study of the attitudes and experiences of clergy regarding substance abuse and the training they received in schools of theology or in seminaries. Too often clergy and physicians do not overlap their care, something that could help recovery and ease the pain of substance abuse clients. Prior research from the National Center on Addiction and Substance Abuse has identified a helpful connection between spiritual and religious practices and a lower risk for substance abuse or addiction. A main finding of this study suggests that a better understanding by clergy of the disease of addiction and a better appreciation by helping professionals, especially psychiatrists and psychologists, about the power of God, religion, and spirituality holds enormous potential for the prevention and treatment of substance abuse. (Contains 1 table, 10 figures, and 124 references.) (JDM)

This paper describes a workshop that involves a holistic model for career and lifework planning and a training resource for increasing competency using the Internet for career related job search activity. "Life Work Transitions.com: Putting Your Spirit Online" and its companion Web site offer career changers as well as career counselors an integrated approach that balances spiritual awareness and technology, while addressing the practical issues of retention and loyalty. The literature used within the workshop is discussed. Career counselors will find the wide range of Internet resources and suggestions for use a valuable source. "Finding Your True North" is the core four-part model for making positive centered life-enhancing career choices. The four parts consist of: analyzing and discovering what skills, knowledge, and abilities we possess; identifying where our best work can be done (working conditions); selecting criteria for describing who are our best colleagues, customers, etc.; and defining purpose and rewards that describe why we do what we do. The nine steps for using the Internet to find your dream job are described. (MKA)

As the population of the United States rapidly grays, the plight of older people living in assisted living situations is of growing concern to health and mental health care teams, as well as the families of the individuals residing in these living environments. This large group of residents, past the stage of living in their own homes, yet not in need of skilled care, is at risk for low satisfaction with life, depression, and hopelessness. Due to the potentially positive roles of hope and spirituality in lowering depression levels and raising life satisfaction ratings, the current study was conducted in order to empirically examine the relationship among these variables for senior adults in assisted living facilities. Results reveal that life satisfaction correlated positively with hope and spirituality, and negatively with depression. Life satisfaction did not correlate significantly with indicators of poor health as expected, however, the correlation did approach significance. Additionally, depression was found to be significantly negatively correlated with spirituality and hope. (Contains 27 references.) (Author/GCP)

One of the strongest sources of anti-gay discriminatory rhetoric comes from various religious traditions. In spite of such animosity, gay, lesbian, and bisexual (GLB) people continue to claim their place at the table and a number of religious leaders with same-sex sexual orientation continue to work within their religious denominations. The present study utilized quantitative and qualitative methods to gather information on this unique sample of GLB population: GLB clergy. In particular, the study examines the levels of self esteem, social support, stress over sexual orientation, religious orientation, and spiritual well-being in a sample of 32 religious leaders who identify themselves as gay, lesbian, or bisexual. Furthermore, this study examines the effects of religious backgrounds (i.e., conservative) and practices (i.e., conversion therapy) on GLB clergy's emotional, spiritual, and relational health. (Contains 48 references.) (JDM)

For many years, the resilience phenomenon in populations at-risk has been a major focus in trying to understand and explain why some people who experience challenging and stressful experiences are able to overcome these negative adversities and adapt competently. Resilience has been found to consist of different protective factors that are essential for an adolescent to respond to stress and adversity in competent ways. By taking a qualitative approach, this study focuses on educational resilience and the protective factors that resilient adolescents implicitly know are necessary to stay academically successful during the transition to high school. Participants were adolescents from urban, low-income, minority groups. Findings show nine different protective factors identified by resilient students as being important factors for ones' academic success: (1) individual aspirations; (2) personal factors; (3) academic behaviors; (4) family support; (5) academic environmental factors; (6) other support factors; (7) positive social behaviors; (8) negative social behaviors; and (9) spirituality. (Contains 22 references.) (Author/JDM)

This paper presents an exploratory factor analysis of the Spiritual Well-Being (SWB) Scale, which was developed to examine overall life satisfaction. It is a 20-item, self-report instrument that measures three dimensions: an overall Spiritual Well-Being score, a Religious Well-Being score, and an Existential Well-Being score. The findings show that gender shapes responses to the SWB Scale. In the analysis, a four-factor model emerged for women while a three-factor model emerged for men. Counselors and researchers working with this scale need to be aware of these differences especially with regard to the Existential Well-Being Scale. (GCP)

An attempt was made to determine whether counseling doctoral programs allow or encourage a discussion of religion and spirituality as part of the counselor client relationship. Several arguments are presented that support therapists attending to clients' religious and spiritual beliefs. The types of problems or disorders that can be aided by clients' religious and spiritual beliefs include abuse; martial or family difficulties; alcohol or drug dependency; balancing career and family; and unwanted pregnancy. Ethical considerations are discussed on how to integrate religious and spiritual issues into therapy. How to train and supervise psychologists to work with religiously diverse clients is reviewed and suggestions are given on how to prepare therapists to integrate religious and spiritual issues. (Contains 31 references.) (JDM)

This paper describes the reliability of the Means-Ends Spirituality Questionnaire to assess preferred ways and goals of spiritual expression. The means subscales assessed thinking, feeling, acting, and relating in the area of spiritual expression. A total of 405 university students participated in this investigation. Study 1 analyzed the instrument in terms of its reliability and construct validity. Study 2 utilized the instrument to assess the relationship between spiritual means and ends as measures of well being. Ends subscales reflected a motivational model based on approach and avoidance goals and their consequences for physical and psychological health. The questionnaire was found to be a useful tool for examining how means and ends relate to spiritual experiences and confirms the utility of distinguishing between approach and avoidance goals within the framework of spiritual motivation. (Contains 7 tables and 31 references.) (JDM)

This follow up study is in response to Miller, Fleming, and Brown-Andersons (1998) study of ethnic differences between Caucasians and African-Americans where the authors suggested that the Spiritual Well-Being (SWB) Scale may need to be interpreted differently depending on ethnicity. In this study, confirmatory factor analyses were conducted for both samples of the previous study in order to compare competing models and to directly examine hierarchical structures. Models were developed based on earlier work by the scales authors and earlier exploratory analyses of these samples. The three factor (Religious Well-Being, Life Satisfaction/Purpose, Future) model fit better than the two factor (Religious Well-Being, Existential Well-Being) model for the Caucasian sample. The five factor (Connection with God, Satisfaction with God and Day-to-Day Living, Future/Life Contentment, Personal Relationship with God, Meaningfulness) model fit better than the two factor model for the African-American sample. The implications of these findings for counselors and researchers are discussed. Recommendations on the use of the SWB with an African-American sample are made as well as future research recommendations. (Contains 16 references, 2 tables, and 4 figures.) (Author/GCP)

Four Native American communities in Manitoba (Canada) known as Hollow Water devised a healing system for sexual abuse--the Hollow Water First Nation Community Holistic Circle Healing (CHCH). While integrating elements of a number of federal and provincially funded services, the 13-step CHCH healing process is based on the seven Midewin teachings of the Anishnabe people. Unlike mainstream systems (justice, family/social services), the process holistically involves victims, victimizers, and their families and creates spiritual, physical, emotional, and intellectual benefits throughout the community, many of which cannot be given a specific dollar value. A participatory approach involving 50 formal interviews and many informal interviews was used to conduct a holistic cost/benefit evaluation of the CHCH strategy. The study concluded that the CHCH strategy is the most mature healing process in Canada. During the 10 years of CHCH existence, the federal and provincial governments have contributed a total of $2.4 million. The cost of 10 years of government-run services would be $6-16 million. In addition, these mainstream services do not have the community capacity nor healing effect of the CHCH healing process, nor do they include a community development component. Given that the recidivism rate for CHCH is 2 percent, compared to the national average of 13 percent for sex offenders, the value of CHCH services to government and community is significantly understated. Value-added benefits include improved child health, more people completing their education, improved parenting skills, empowerment of individuals, broadening of community resources, increased community responsibility, return to traditional ceremony, decrease in overall violence, and overall healing of intergenerational pain resulting from colonization. There is every indication that these benefits will increase exponentially in the future. Appendices present the 13 steps of the CHCH program, and research materials. (Contains 34 references.) (TD)

The impact of faith on individuals has been described in research for many years, yet counseling programs often do not address issues of spirituality. Little has been documented about how to integrate spirituality and religious issues into counseling programs and practices. In an attempt to address the need for more discussion on issues of spirituality, this paper outlines the basic premise of Fowler's Stages of Faith Development. It then applies these premises to counseling education and supervision, and suggests interventions that supervisors might use to encourage awareness and growth in faith development of their supervisees. The paper notes that research is needed to determine the validity of Fowler's stages and the effectiveness of using them to promote the faith development of counseling students. (Contains 16 references.) (JDM)

A study was undertaken to examine the social actions and interactions of students and perceptions about student behavior in the school hallway. A variety of ethnographic methods of data collection were used to interview students (N=52) in grades 3, 4, and 5 in an elementary school in the Southeastern United States. This paper supports the notion that rituals of children are considered expressions of spirituality. Three common ceremonies of children were noted in the hallway; the school line, the cluster, and the phalanx were examples of observed group behavior. Several individual rituals were also noted, such as pole touching; ritual insults; resistance rituals; and rituals denoting affection. Distinctive patterns of the rituals may be related to a variety of variables including gender; ethnicity; region; context; faith; and personality. The many commonalties affirm research assertions that spirituality is inborn. Many child development textbooks continue to ignore the essential role spirituality plays in childhood. (Contains 52 references.) (JDM)

Psychosynthesis provides a coherent theory for framing the self assessment and career exploration process. It helps clients understand their conflicting needs and assists them in clarifying and responding to their inner callings. This paper presents an overview of the aspects of Psychosynthesis theory and practice found to be most relevant when working with clients in both individual and group sessions as they explore their vision and move towards decisions for their future. The counselor's role in Psychosynthesis is to guide clients through the process of clarifying their inner wisdom and to help them distinguish it from other internal messages they receive. Clients can learn to respond to their true self, which will take them into new territory when exploring the world of work and their evolving place in it. (JDM)

The practical concerns of an individual interested in learning about prayer in an academic context are interconnected with the practical concerns about teaching an academic course on prayer. A pilot study proposed to investigate and evaluate the context and content of academic courses on personal prayer from the perspective of teaching prayer, asking what proportion of institutions of higher education offer courses on prayer, in which department, and on what level. The search was limited to the Christian faith, and in particular to private colleges and universities of the Catholic denomination. An online Internet search yielded a sample of 126 Catholic colleges/universities. A comprehensive search of the 126 Web sites that comprised the sampling frame resulted in finding 12 colleges that offered specific courses on personal prayer. Almost all the colleges had a course on "liturgical prayer" dealing with worship, sacramental rites, and corporate prayers, but not on personal prayer. Of the 12 Web sites with a primary emphasis on personal prayer, only five were able and willing to send syllabi. Findings show that only 10% of Catholic institutions of higher education offer courses on personal prayer, perhaps because of the focus on liturgical prayer. An Internet survey for other Christian colleges yielded 221 institutions of higher education that might offer courses on personal prayer. Future research could examine other avenues in which an individual could learn/teach prayer. (Contains a table of data and information on courses offered.) (NKA)

Various studies have related superstition to religion, describing the two terms synonymously. However, religion is a highly variable construct which must be measured more discriminately. In this study, superstition was examined in relation to God Concepts, locus of control, and Spiritual Well-Being. Results obtained from 151 Christian undergraduates revealed that people who are more superstitious did not related to God imagery and tended to belong to the Extrinsic-Social, Extrinsic-Personal and Quest motivations. They also tended to place their locus of control in God and not in luck, and had greater Religious, Existential, and Spiritual Well-Being overall. Results indicate that religion and superstition cannot be used as synonymous terms. Specifically, Intrinsically committed Christians were found to not be superstitious at all. (Contains 37 references and 5 tables.) (Author)

Noting that there is little focus in research literature, in popular discussions, or in policymaking regarding how to promote positive youth development, this research brief presents a preliminary set of constructs that might comprise positive youth development in order to spark productive conversations that will lead to a better conceptualization and a greater understanding of the full range of development and behavior possible for children. The list of constructs was based on opinions expressed in national surveys, from a perceived cultural consensus about characteristics and activities that are intrinsically valuable, and from research that finds associations between certain child and youth characteristics and later positive outcomes. Each of the following constructs is reviewed briefly: (1) close parent-child relationships; (2) sibling relationships; (3) peer relationships; (4) character; (5) civility; (6) religiosity/spirituality; (7) tolerance; (8) extracurricular activities; (9) sports and exercise; (10) participation in cultural and literary activities; (11) environmental lifestyle; (12) volunteer community involvement; and (13) social capacity. The brief concludes by noting that there is currently extensive coverage of negative adolescent behaviors and poor child outcomes, and that the scarcity of information on positive development is due, in part, to a lack of consensus among experts in the field regarding positive outcomes desired for children. This lack of consensus undermines the capacity to raise healthy, high-achieving children. (Contains 34 references.) (KB)

Noting that success defines the American identity, this ethnographic case study examined the dynamics of culture, spirituality, and success in the lives of three generations of three Cambodian families. The study pursued three research objectives: (1) to challenge the dominance of quantitative measures to judge refugee students' academic success; (2) to expand understanding of the role of grandparents and community elders in modeling expectations of success; and (3) to illuminate the power of spiritual belief systems to inspire perceptions of success not part of normative culture. Participating in the 3-year study were 3 families comprising 28 people from the Cambodian refugee community in an eastern metropolitan area. Data were collected by means of participant observations and interviews. Categories of success were derived from crafted profiles. All participants read their profiles to improve interpretive validity. The findings illustrate that Khmer grandparents convey a cultural model to grandchildren emphasizing a Theravada Buddhist epistemology, focusing on living in the present, balancing wisdom with compassion, and finding one's own path or "karma." Parents varied in their degree of Americanization and in their perceptions of success. Although parents hold firm to the concept of karma, they have added American concepts such as equal opportunity, higher education, and secure middle-class jobs. The most important criteria for a successful life continues to be maintenance of the family bond. The adolescents are cognizant of the actions which bring merit to them and their families and strive to meet those expectations. Findings pose implications for education related to religious pluralism. (Contains 22 references.) (KB)

This descriptive study examined Ananda School (Nevada City, California) grades K-7, or as it is now called, Living Wisdom School (LWS). The specific goal was to examine the model of spiritual development embodied in the LWS program, its interpersonal dynamics, and its curriculum. The study sought to understand how the school operates within the broader philosophical and spiritual context in which it is situated. The school community consists of 52 students and 5 full-time teachers; the Ananda church members live together in a 75-unit apartment complex located about 4 miles from the school. The study was conducted at intervals over a 1-year period. While "Education for Life" is acknowledged as the central philosophy of the school, the uniqueness of the school hinges on a combination of factors, particularly the character of its teachers. In light of educational theory, Ananda exemplifies Noddings moral education framework based on an ethic of caring, as well as Dewey's philosophy of attending to individual needs and capacities. (Includes a figure ("Ananda rules"), 19 notes, 4 references, and an appendix offering background on Ananda.) (BT)