Earlier this year, we were both privileged and fortunate to travel together to the antipodes, New Zealand and Australia, as part of our roles showcasing a spirituality educational resource that we are developing. It was such a wonderful experience and opportunity to see other parts of the world in all their beauty and splendour and to meet and network with some delightful people from diverse groups, institutions and organisations who were equally passionate about the advancement of spirituality and spiritual care across many sectors.
It was also a real delight to see Linda's face upon seeing a Koala Bear ‘up close and personal’ for the first time!
Both of us were moved by the deep appreciation of spirituality that was embodied in many of the people we met and the places we visited. There was a ‘tangible’ sense of respect, reverence and sensitivity towards indigenous peoples' beliefs, values, practices and cultures (we know that this has not always been the case in many countries) that have shaped the Islands and people we visited, some of whom have inhabited those shores over many centuries. These encounters were powerful and deeply spiritual, something that is not really manifest in the Western world where we live. We sensed a deep interconnection between the natural world, the environment and people with little demarcation between the physical and transcendent aspects of life. There was a spiritual or existential harmony that created a feeling of ‘wholeness’ and ‘oneness’. We experienced a real sense of integrity and authenticity in how people cared for each other, and the hospitality shown to the stranger. This was certainly reflected in the songs, words and rituals used for example when remembering ancestors and the custodians of the land, welcoming visitors and before engaging in any workshop or activity.
For example, one of our flights was cancelled resulting in us being late for a workshop in Auckland, New Zealand. If that were to happen in the UK, we would probably rush in on arrival all hot and bothered, get the PowerPoint set up and start the presentation whilst still gasping for breath. Our experience in New Zealand was quite different. Our host (who had been waiting for several hours) took her time driving us from the airport to the venue, chatting normally. On arrival, someone had already stepped in starting a discussion with the group which he took time to finish. This enabled us to have a welcome comfort break and cold drink. We were then welcomed with a carefully selected ‘Karakia’ (Māori incantation or prayer used to invoke spiritual guidance and protection, in this case in opening a meeting). Here is an example of a Karakia from the book gifted to us by the host organisation:
These experiences raised countless questions and led to many discussions between us as we travelled. One question concerned the nature of spirituality and the inadequacy of language to try to capture its meaning. It became apparent that language alone is insufficient to define the concept. Our experiences, such as of the Karakia where we could ‘feel’ the welcome which went beyond the words, affirmed that words alone are insufficient to convey the encounter with something that is both supernatural and personified, rooted in the earth, oceans, and the landscape, shaping the environment, history, culture and art of so many people. These elements have forged and influenced peoples' worldviews over many centuries, crafting a spirituality that is expressed and lived on so many levels.
The idea that we can have a ‘generic’ spirituality, or an ‘authoritative’ definition of this concept is a myth. To try to contain an aspect of human existence that is so diverse, rich and broad in some ways diminishes its essence, compromising its meaning and devaluing its importance and beauty. The language of spirituality is more than just a description of words and meanings because spirituality is shaped by so many elements, attributes and variables that reflect the rich heritage and cultures of people's lives. Spirituality encapsulates the majesty of creation, the environment and creative forces, positive and negative that have shaped homelands and identities over countless generations. The struggles and victories which many indigenous peoples have encountered and continue to engage with have impacted on the histories, memories and narratives of their lives. These have impacted on the spiritual beliefs, rituals and values that influence attitudes, behaviours and practices for example towards, medicine, healthcare and education.
It would be wrong to assume that we, especially from the West, can apply a ‘one-size fits all’ definition of spirituality without this misrepresenting the history, identity and culture of peoples and trivialising the complex relationships that they hold with each other and the natural world that they inhabit and in which they co-exist. The imposition of such a definition would be inappropriate, leading to misunderstanding and potential violation of people's dignity, ancestry and to a deformation of their future.
We learned that dialogue, engagement and above all listening with cultural sensitivity and open hearts were important vehicles to appreciating the unique expressions of spirituality that we encountered. These encounters have certainly opened our eyes, hearts and minds to the need for care, compassion and sensitivity when continuing the fundamental work of advancing the study of spirituality from a global perspective since we must appreciate that every encounter is personal and unique.
This richness, diversity and beauty of spirituality is evident in the papers featuring in the current issue of JSS, reflecting the ethos and uniqueness of the organisation the journal is affiliated with (the International Network for the Study of Spirituality, INSS); INSS is distinctive in its provision of a space facilitating the critical exploration of spirituality within the theory and practice of a wide range of academic and applied disciplines.
Papers in this issue
The first paper ‘Theory U as case study of integral transformative learning for spiritual development in higher education’, Bianca Briciu, examines Theory U (a change management method) as an integral transformative learning process that can contribute to the spiritual development of individuals facilitating wholeness, heart-based connection, collective empowerment and existential meaning.
In the second paper ‘The effect of the spiritual health plan on the nurses’ burnout: An experimental study' Maryam Ghasemipur, Ali Dehghani, Mohsen Hojat focus on the problem of burnout amongst nurses which has been reported as varying between 25% and 60% internationally. Their intervention (a series of seven online scenario based group education sessions, called the ‘spiritual health plan’) resulted in a small but significant improvement in Emotional exhaustion, Depersonalization and Personal accomplishment (measured using the Maslach Burnout Inventory) in the 20 nurses with burnout in one Iranian hospital randomised to receive it, compared with 20 controls. Testing for longer term effects of the intervention and in other groups is required.
In their paper ‘Embedding spirituality and compassion into clinical education: A pilot study of Spotlight sessions in Advanced Clinical Practice’, Elisabeth Gulliksen, Melanie Rogers, John Wattis, John Stephenson offer a teaching tool, called ‘Spotlights’ to help healthcare – practitioners to integrate compassion and spirituality into their practice. Although the pilot study was not powered to statistically assess the efficacy and significance of ‘Spotlights’, its development, pilot testing and reported benefits to those using it are described. Further testing is recommended.
The paper ‘The art of sustainable wellbeing: an eastern philosophy approach to cultivating happiness’ written by Indujeeva K. Peiris, Renu Joshi, Bernadette Flanagan, Rohana Ulluwishewa tackles the very real issue of how blurring of life-work boundaries can result in role conflict, insecurity and tension, thereby negatively impacting on our subjective wellbeing. Drawing upon Eastern philosophical and spiritual approaches, the authors suggest that techniques such as mindfulness and insight (Vipassana) can help to mitigate these negative effects and to promote happiness.
In her paper ‘Opening the heart: exploring the interpersonal neurobiology of spiritual practices suitable for public education’, Mira Cataya Rodriguez argues that modern education has prioritised the intellectual dimension, while giving insufficient attention to children's emotional and spiritual development. The paper offers a framework for pedagogical practices that can be used in secular public schools to help children to develop their spirituality, loving and compassionate relationships, and feel more connected to themselves, others and the world. The framework draws upon research in transpersonal psychology, interpersonal neurobiology with perspectives from spiritual traditions of yoga and meditation.
The final paper ‘Dissemination of the Spiritual Care Competence Scale (SCCS)’ by René R. van Leeuwen and Annemiek E. Schep–Akkerman reports on how the SCCS, developed in 2009 for nurses and nursing students to self-assess their spiritual care competency, has been used in international research since 2009 and how, in some instances, it has required cultural adaptation. Psychometric properties of the scale are reported confirming its validity.
Words of thanks
We would like to thank the International Editorial Board Members who have kindly undertaken reviews for us, and we extend a warm word of thanks to all our guest reviewers for kindly supporting the development of this issue. Also, a special thanks to Dr Robyn Wrigley-Carr the Journal's Book Reviews Editor for her hard work in organising this important part of the volume.
Notes
1 Mary Potter Hospice ‘Pukapuka Karakia Prayer Book’ p. 4.