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What is spirituality?
After several of our studies published over the last three years dedicated to the psychological aspect of spirituality, it seems useful to summarize the existing and new knowledge in this field. This will allow clarifying assumptions for future empirical research spirituality, specifically spiritual intelligence. The term spirituality in recent years, as frequently occurs in the general public as well as in professional psychology publications. It is very difficult to give a strict definition of spirituality. As a starting point therefore will point first to the basic understanding of spirituality in philosophy, theology and psychology, and then move on to their own psychological approach to spirituality also outline some of the possibilities of empirical investigation.
Philosophy understands the spirit (spiritus) as immaterial, simple and veritable being, capable of sebavlastneniu with confidence and freedom of self-determination to the understanding and implementation of supersensible values (Burgger, 1994). Philosophical definition of spirituality in our filed as Z. Plašienková (1997). Spirituality called existential attitude of man, the total sum of all the experiences that relate to the sphere of transcendence that can be religious and nonreligious. Today, there are many alternative cluttered spirituality. Example, an ecological spirituality author included in "small" transcendence and stresses the need to distinguish spirituality from religion. A specific ecological spirituality is ekocentrické understanding and sanctioning the presence of God more than the world above. Regarding the concept of transcendence, literally means crossing or overlap. The importance of this concept depends on the application. In theory, knowledge of the independence of consciousness, the experience is supersensible, the level of being to the nadsvetskosť (crossing the visible world), the existential philosophy (as in Heidegger) is the overlap of individual transcendence of being a world at all.
In theology, spirituality is considered personal and spontaneous expression of spiritual life as a result of the action of the Holy Spirit. As reported by A. Solignac and M. Dupuy (1989-1990) in his description of the history of the word spirituality, spirituality noun gradually took three meanings: religious (spiritual application to life - from the 5th century), philosophical (the identification of the knowledge - from the 12th century) and legally (by the end of 12th century - in connection with church functions, ritual objects). The first time the term appears in spirituality theology in the 16th century, but its actual use there until the early 20th century. Currently dominates the religious meaning of spirituality. As the P Dinzelbacher (1989), with a wider term spirituality zaužíval in Germany after 2nd World War II, especially in evangelical theology. To illustrate this concept since 1960, conducted several studies. It was also to define the specific nature of "spiritual theology" and its place among the theological disciplines. This theology examines the spiritual experience of life in its different modalities, its gradual evolution, structure and principles. Includes previously understood in isolation mysticism (emphasis on inner experience unusually union with God) and asceticism (achieving the highest degree of perfection, especially the suppression of sensual flesh and contemplation of eternal truths). Spirituality can not describe independently of those that do survive. At the same time, there are differences related to gender, age, temperament, environment, living conditions. We know there are different schools of spirituality associated with theological schools. For example, the Catholic Church is grown Dominican, Theresienwiese, Ignatian, Capuchin spirituality and the spirituality of contemporary religious movements (for example, charismatics, Focolare).
Theological views on spirituality (currently developed mainly in the newer disciplines already mentioned - spiritual theology) have a long history and are subject to a large number of works. Spirituality is considered the core of the mature and religious spirit (in Hebrew "ruah", in Greek "pneuma and the Latin" spiritus ") in place of communication with the divine. Different religions emphasis on different aspects of spirituality. Catholic theologian We D. Berta (personal communication) considers spirituality as a term with a highly theological content. reported opinion známeho professor of theology in Olomouc, which expression areligiózna spirituality considered contradiction and highlights the dialogic nature of spirituality. Lutheran theologian J. Štekláč (personal communication) emphasizes the distinction between the natural and the revealed religion (or spirituality). finding personal connection with something higher, it is subjective, human need, which has an impact on the lives of individuals.
With regard to the interdependence of life and the spiritual mind can u theologians and believers be deterred from profanizácie actually considered sacred. Sacred (sacrum) as one of the main categories of modern religions have their origin in the sociologist E. Durkheim and religionists R. Otta. This concept difficult to define and can be identified only by distinguishing profanum, t. j. from what is worldly. For example, for the believer is the temple of the sacrum, the unbeliever Historic Landmark - profanum. Now some of the benefits of psychology for spiritual theology. In our theologian A. Pussy (2001) Christian asceticism psychologist must be grateful for their cooperation. However, the author warns psychologizmom in this field, t. j. before trying to explain the work of the Holy Spirit psychologically. Relationship of psychology and spirituality to theological positions dealing with B. J. Groeschel (2002). Highlights the contribution of psychological knowledge for spiritual growth, but at the same time calls for caution (especially given the publicity selfizmu).
The contribution of psychology to map the spiritual life shows signs of psychologists and V. Smékal (2002a, b). In relation to the psychology of personality states that the spiritual dimension of his being his personality transcends everyday life and opens formation characteristics such as love, commitment and foresight, wisdom, serenity, nobility. Psychology can help you acquainted with the ways of the spiritual life, to find the key to the mystery of spirituality. Even foreign authors state that in later times, shows a positive assessment of the contribution of psychology to spiritual theology. Theological considerations may preclude the analysis of the psychological aspect of spirituality. It is reported that spiritual theology is the study of the spiritual life in his psychological condition. Given the need to know the person in its entirety there is no contradiction between psychology and spiritual theology. In dealing with the relationship between grace and human nature prevails today in theology that natural forces strengthened and upgraded in divine order remain harmoniously intertwined with the forces of mercy (grace does not destroy nature, but perfects it). Often it is difficult to see what comes from nature and that of grace. Should be distinguish 'external' relationship between them (general sanctification, basically not dependent on available mental) and "internal" relationship (effect on the whole person - for example, is complicated by neurotic action of grace). Although the action of grace can not directly analyze the effects - very different individual - are open to scientific investigation.
Religious spirituality
In order to clarify spirituality must first oddiferencovať it from religiosity. Religiosity (religiousness), we define (Striženec, 1996) as a positive personal relationship of man to religion (God), covering a variety of complex phenomena, in particular the various forms of thinking (knowledge dimension - religious beliefs), survival (religious feelings) and action (cult activity within the religious community). Includes attitude to religious content, which is manifested in the individual value system. Various religious sites are in diagonal correlated with other personality characteristics. The necessity of distinguishing religiosity and spirituality also pointed J. Tloczynski and i. (1997). Based on other authors be held religiosity defined as the beliefs and rituals of organized church or religious institution. Consider spirituality and way of life experiences that occur through awareness of the transcendent dimension of personality. Spirituality is characterized by certain values in relation to the man himself, other people, nature, life, and what is considered "most current" (Ultimate). Although the orientation of the Absolute (God) is shared religiosity and spirituality, religiosity consider a more collective dogmatic and spirituality for more individual, personal, and direct experience.
Originally religiosity included individual and institutional elements. Today is frequently described as a formal structure and is associated with religious institutions, creeds and rituals prescribed. In contrast, spirituality is considered an individual phenomenon and is associated with personal transcendence, meaningfulness. It stresses the spiritual experience (for example, mystical experiences). Considerable uncertainty is reflected in the definitions which state P. Hartl and H. Hartlová in their psychological dictionary (2000). When religiosity out "piety, faith in the authenticity and veracity of religion, the power of faith, religious beliefs, their varying degrees and its reflection in daily practice and behavior of man" (p. 505). Pri spirituality "spirituality, strong focusing the mental health of the person, the least emphasis on psychological dependence on physical factors" (p. 556). Contrast P. C. Hill and K. I. Pargament (2003)) argue that most people experience spirituality within an organized religious context. Spirituality can be understood as a search for the sacred, the process through which people try to expose and hold to what they regard as sacred in their lives. Sacred includes concepts such as God, divinity, and the last fact also aspects of life that are extraordinary in nature.
Link type spirituality with religiosity (relationship to religion), we investigated the joint research with J. Oravcová. We used a questionnaire relating to religion, the author is J. Oravcová a Variety of spiritual transcendence (author RL Piedmont). For 156 college students (Faculty of Banská Bystrica) found that 53% of the believers - church members, 11% believing without belonging to a church, 22% and 12% of non-believers is ambivalent about religion. Among these groups revealed significant differences in all three subscales of spiritual transcendence (especially unbelievers group differs from other groups). We examined the effect of gender and the relationship of individual items to religiosity scale. Cronbach's alpha for the entire scale was 0.916, 0.857 for subscale, 0.878, 0.668. For more details see Oravcová, Striženec, 2002; Striženec 2002nd
Now the very spirituality
E. Taylor (1994) points out that our understanding of spirituality has undergone tremendous change. The USA is experiencing spirituality manifests itself in unexpected areas of secular culture, many people are not confined to one religious tradition (for example, Catholics practicing Buddhist meditation). The emphasis here is on transcendence from the sixties spreading especially among middle-class whites who have left the institutional church. In his classification of the existing definitions of spirituality 35 D. O. Moberg (2002) distinguishes theological definície (provided by 'The definition above "), anthropology (emphasis on nature and human experience) and historical context (experience embodied in the company's history). For definitions of spirituality Substance (focus on the sacred contents or ingredients, usually including phenomena associated with God or deity) is enforced boundary between scientific theory and theology. The tendency is to remove that limit in functional definitions (focusing on what makes spirituality as a subjective and existentially affected individuals and groups). Interpretation of non-religious spirituality stress the ultimate existential aspirations of an individual or community, and the means to achieve these aspirations. Due to frequent misuse of the word spirituality is a must in any context to clarify what we mean.
The lack of definition of spirituality also shows D. Fountain (2003). It states that the term spirituality is often used outside the context of religion. It represents a belief in an immaterial dimension that permeates the physical world and creates another level of being, available with mystical experiences and the afterlife. It also means the extent to which an individual recognizes his spiritual essence and allows him to express the soul through the body and behavior throughout life. At a deeper level of spirituality is to experience the spiritual power of his own existence. Sometimes spirituality refers to an openness to spiritual teachings of all religions and schools of thought. Regarding the relationship of spirituality and the brain, the findings of eliciting the mystical-type experiences with temporal lobe brain stimulation is not considered controversial. Some writers see also link these areas of the brain with a "spiritual intelligence." However, there is evidence of direct relation called. "Point God" in the brain with spiritual intelligence. While Christianity sees spirituality as a lifestyle inspired and driven by the Holy Spirit for religious studies is a way of life in which we experience any uplift of familiarity days in which at least sometimes we need to limit search experience. The unconscious search for spirituality in secular terms include artistic experiences (visit galleries, concerts) and a return to nature. The relationship of spirituality and sexuality showed P. B. Anderson and M. Morgan (1994).
In connection with the hunger for spiritual life (efforts to contact and anchored in transcendent reality) V. Smékal (2002) draws attention to the attempts to revive the natural spirituality of preaching a return to the worship of nature and natural forces. The desire for top experiences is reflected in the increase of drug addiction, mass participation in musical performances, discos and the like. One of the attempts of modern secular spirituality author considers so. Silva method. Spirituality is a growing sensitivity to spiritual values, it is often seen as synonymous with spiritual life at all. Most are experiencing and expressing the relationship to God within a structured religion or religious movement. It's a personal religious experience and practices in life. V. Smékal the means of production in addition to the traditional ranks spirituality of prayer and penance and sacred dances, singing, picnics, knowing their personality traits, reflection and self-reflection. States view T. Keating on two spiritual paths: one sees the world as a practice field, a place of suffering, from which one goes into eternal bliss. On the second track work is a task which God has given to man to man and the world zduchovňovanie. According to V. Smékal need to deal with spirituality as a path to wisdom and ethics enshrined life, personality changes as a tool, as a way to restore peace of mind as a way of salvation. Spirituality should correspond to the situation of today's man and to be fair to our personal characteristics.
The lack of definition of spirituality also shows D. Fountain (2003). It states that the term spirituality is often used outside the context of religion. It represents a belief in an immaterial dimension that permeates the physical world and creates another level of being, available with mystical experiences and the afterlife. It also means the extent to which an individual recognizes his spiritual essence and allows him to express the soul through the body and behavior throughout life. At a deeper level of spirituality is to experience the spiritual power of his own existence. Sometimes spirituality refers to an openness to spiritual teachings of all religions and schools of thought. Regarding the relationship of spirituality and the brain, the findings of eliciting the mystical-type experiences with temporal lobe brain stimulation is not considered controversial. Some writers see also link these areas of the brain with a "spiritual intelligence." However, there is evidence of direct relation called. "Point God" in the brain with spiritual intelligence. While Christianity sees spirituality as a lifestyle inspired and driven by the Holy Spirit for religious studies is a way of life in which we experience any uplift of familiarity days in which at least sometimes we need to limit search experience. The unconscious search for spirituality in secular terms include artistic experiences (visit galleries, concerts) and a return to nature. The relationship of spirituality and sexuality showed P. B. Anderson and M. Morgan (1994).
In connection with the hunger for spiritual life (efforts to contact and anchored in transcendent reality) V. Smékal (2002) draws attention to the attempts to revive the natural spirituality of preaching a return to the worship of nature and natural forces. The desire for top experiences is reflected in the increase of drug addiction, mass participation in musical performances, discos and the like. One of the attempts of modern secular spirituality author considers so. Silva method. Spirituality is a growing sensitivity to spiritual values, it is often seen as synonymous with spiritual life at all. Most are experiencing and expressing the relationship to God within a structured religion or religious movement. It's a personal religious experience and practices in life. V. Smékal the means of production in addition to the traditional ranks spirituality of prayer and penance and sacred dances, singing, picnics, knowing their personality traits, reflection and self-reflection. States view T. Keating on two spiritual paths: one sees the world as a practice field, a place of suffering, from which one goes into eternal bliss. On the second track work is a task which God has given to man to man and the world zduchovňovanie. According to V. Smékal need to deal with spirituality as a path to wisdom and ethics enshrined life, personality changes as a tool, as a way to restore peace of mind as a way of salvation. Spirituality should correspond to the situation of today's man and to be fair to our personal characteristics.
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Psychological approaches to spirituality
Evidence that spirituality is becoming a matter of concern and debate in psychology, is that the r. 1988 American Psychological Association has included spirituality into a computer database psychological terms (referred to DA Helminiak, 1990). Similarly, the American Psychiatric Association introduced the "Diagnostic and statistical manual of mental disorders" new paragraph no. V. 62-61 "religious or spiritual problem": (AB Ulanov, 1994). Several authors report that in the last thirty years in the U.S. can be seen falling confidence in religion and increasing interest in spirituality, but which also includes such interest in angels, New Age, religious experiences in the Pentecostal movement. In the past, when religiosity and spirituality recognize positive and negative aspects. Today highlights the positive nature of spirituality in particular with regard to the personal experiences of transcendence. B. J. Zinnbauer and i. (1997) questionnaire survey found that 93% of people surveyed considered the spiritual and religious as 78%. In doing so, 19% identified themselves as spiritual but nereligióznych. It turned out that in postmodern culture membership in various religious or ideological groups affects message to religiosity or spirituality. As for today spirituality is a manifestation of efforts to recover a spirituality manifested in the interest in the occult, Eastern meditation, the extension of religious movements (such as charismatics), the sensitivity of the transcendent dimension of experience. Forms of spirituality are influenced by the humanist thinking of our time (especially questions the meaning of life) and cultural dialogue. Areligiózny approach to spirituality comes from the USA.
In connection with its three-dimensional model of personality discusses spirituality in our L. Košč (1997, 2000). In accordance with D. G. Benner (1988) distinguishes between natural, religious and Christian spirituality. The existence of a natural spirituality demonstrate innate desire for identity, happiness, success, perfection, truth, justice, beauty, stimulation, mystery. L. Košč emphasizes that spirituality is not equal to religiosity (religiousness), although its essence najimanentnejšou. Religious spirituality builds on natural spirituality and is in clear relationship with any supernatural Being. Christian spirituality is tied to the belief in the Triune God and in Jesus Christ. According to J. Křivohlavý (2000) the essence of "spiritual" is moving towards certain values, to satisfy spiritual needs. The author also deals with Christian spiritual dimension of personality. As already mentioned, the spiritual dimension of personality is given V. Smékal (1999). Spirituality as the highest regulatory system considers personality E. Komárik (1977). In his conception of human nature, considering the seventh - a spiritual level, which is closely related to the concept of divinity in man, the man anchoring the concept of divinity. The relationship of spirituality and wisdom pointed I. Ruisel (2002).
For more recent available literature on spirituality can give English translation anthology Jung and Christian Spirituality (Moore, 1998). It describes the area as disputes between Christian theology and Jungian understanding of religion, but also points of contact Jungian psychology and Christian spirituality. It is emphasized that to avoid two extreme approaches: reduced spirituality to psychology and the separation of spirituality from psychology. Jung views contribute to the understanding of Christian spirituality rather in a negative way, is helping to distinguish inappropriate projections and misdirected emotions. Spirituality in the context of Jung's personality features discussed D. E. Bunker (1991). At present, the psychological aspects of dealing with spirituality P. Říčany (2003). It assumes that all people are to some extent that their spiritual and spiritual experience can be measured, and people vary in the level of specific dimensions of spirituality (spirituality is multidimensional psychological). The concept of spirituality has so many meanings nowadays, that the generally accepted definition of a distant target. From a theological perspective this concept is at the core of meditation, mystical experience, prayer, abstinence, and other revelations peak experiences felt relationship with God, the angels and saints, etc.. Understanding of spirituality as a search for the sacred applies to various religions and for ecologically oriented neo-paganism. Some theorists to describe spirituality include porozumnie and insight, a sense of context and perspective of coherence sense of things, unity in diversity, in the whole scheme, love as the most significant characteristics of the spiritual person. That author sees spirituality as a way of coping with the situation of human finitude. Spirituality is developed from sources psyche and creates a "sacred" object, which then gives hope and strength to overcome the limitations of human life. "Sacred" object may belong to a religious or secular (eg, fate, justice, love) area. Is known to the American Psychological Association recognized spirituality one of the five challenges in the subjective well-being (well-being).
What are the differences between religiosity and spirituality, Polish author P. The Statue (2000) states that everyone shows spirituality, regardless of its relationship to religion. The concepts of spirituality and religiousness partially overlap. Spirituality is an essential core of religiosity, but beyond religiosity. It includes forms of belief in humanist terms as well as fundamentalist religion, New Age meditation, traditional and liberal religion, "higher culture" (classical art) and "lower" culture. Spirituality is not necessarily holistic, but it may also be disordered and impoverished. The process of spiritual development can be intentional, spontaneous (starting in childhood), or both. The achieved level of spirituality depends on the motivational, cognitive and experiential capacities of man. Spirituality is the basis of positive and negative perceptions of the existential situation of man. It's blurry, Union concept, combining psychological processes and phenomena with characteristics that are developed in the spiritual life (ideology, religiosity, wisdom, morality). By "spiritual transcendence scales" R. L. Piedmont (1999) is based on a broader definition of spirituality, which allows you to use this scale in a wide range of Western and Eastern traditions. When spirituality is an emphasis on personal connections with finding something more, sacred, while religiosity gives more emphasis on the social encounter with the divine. In another dimension of transcendence than those specified range captures the author considers the universality, tolerance paradoxes of life, existenciálnosť, gratitude. On a general level of transcendence is an overall indicator of individual devotion elusive realities of survival as well as the degree of emotional support.
K. H. Reich (2000) distinguishes between religion, spirituality, religion and natural spirituality. Spirituality means sharing joy, sadness and a profound interrelatedness between people, between people and nature, between humans and a higher being. All types of spirituality, I have shared subordination to what is considered transcendent. The difference between religion and spirituality is mostly natural in a different understanding of "transcendence." The religion is closely related to "great transcendence" (God). In the Christian tradition, spiritual person leads life the Holy Spirit, the Spirit of God. A large number of people with enough "intermediate transcendence", which may be as idealization of his own people, classless society, money, leisure activities, and the occult. They are different models of transcendent reality, characteristic of modern society. Humanistic understanding of spirituality does not 'transcendent' explanations of the world and personal experiences, but refuses to accept the religion-based rules and norms of behavior of the individual and society. Each individual, depending on various factors (congenital basis, socialization, cultural environment, chance occurrence, life events) select the kind of spirituality that best meets their needs. Characteristics of spirituality in a religious "nereligióznych" people described by K. H. Reich (2001) - in particular on C. Beck follows:
insight and understanding,
sense of context and perspective
mutual awareness spätosti things, unity in diversity, in the whole scheme,
integration of body, mind, soul and spirit as well as the various dimensions of life
sense of wonder, mystery and awe,
gratitude, joy, humility in relation to the benefit of life
hope and optimism,
courage, "spirited" approach to life,
energy
detachment,
adoption of necessity
love (the most accurate characterization spirituálnosti people)
sensitive, caring attitude to other people and to ourselves and to the universe as a whole.
Ch. Scharfetter (1999) sees spirituality as understood in the sense nadkonfesionálnom environmental focus on everything affecting Being that man seems elusive "Spirituality." The spiritual dimension of people's divine transcendence while originating and destination. Spirituality is not an unusual condition or content of consciousness, no intense religious experience (ecstasy, vision) or occult phenomena. Pseudospiritualita often manifests outwardly exhibitionist, overruled himself a spiritual being. Unlike magic, which focuses on pragmatically chosen incantation "other objectives" means the spirituality in everyday life lived relationship to transcendence. Spiritual transcendence considered G. T. Reker (2003) of an incentive for-emotional multidimensional construct referring to the desire to seek and maintain meaningful integration of the boundary itself (internal connection), with others and with the world (human compassion) as sacred power outside yourself (connection with nature). From this definition that the author regards spirituality outside of the religious sphere.
On average, today distinguishes religious, natural and humanistic spirituality. From a humanistic point of view spirituality is universal, it is a human phenomenon, a common phenomenological core, it's ability to respond to numinózne, is characterized by a "mysterious power", the final goal is compassion. The current emphasis on spirituality rather an extension of the concept of postmodern religion than his replacement. Open space for discussion of spirituality provide humanistic psychology. As the D. N. Elkins (2001), member of the Section on Survey Humanistic Psychology of the American Psychological Association showed that for 77% of the members spirituality is important or very important in their lives, 75% believe in some kind of higher power, and 43% believe in a personal God. The same author considers spirituality as universal (available to every person) human phenomenon (natural human potential, which does not exclude divine component). The common core of spirituality is the inner phenomenological level. Manifested in countless forms, but the foundation is strong shared desire for sacred celebration of the mystery of life. Sacred experience may have different levels of intensity. Most are powerful moments in everyday life (such as beauty sunrise Symphony), characterized by awe, gratitude. Peak experiences are powerful and strongest - the mystical game.
The psychological directions to spirituality focuses especially transpersonal psychology, emphasizing personal and private relationship with the cosmos and spirituality is known to be opposed to religion. Similarly, in the New Age movement are refusing linking spirituality with traditional religion. Ch. Grofová (1998), co-founder of transpersonal psychology, spirituality is considered a direct personal experience of events which are beyond our usual limited sense of self. We all have a divine nature, as well as the world in which we live. Spirituality has nothing to do with blind faith, doctrine or belief. It is a common mistake that God or a higher power is beyond us. However, attention Ch. Scharfetter (1999) often confuse the public, spiritual and transpersonal. With the exception of "universal consciousness spirit" most transpersonal experience has nothing to do with spirituality. Transpersonal psychology gives the illusion that paranormal indicate spiritual growth and altered consciousness. Eastern Christian monasticism and spirituality instead, as obstacles spiritual journey.
As the J F. Catalan (1986) development of the spiritual life depends on the education of the whole person towards human maturity. Development of human values is a prerequisite for the opening of the Other (whether man or God). Spiritual maturity is manifested by accepting their bodies, dealing with sexuality, intelligence (in the sense of differentiation, sound reasoning, accessibility of other arguments), freedom in decision-making, relationship to other (avoidance of excessive over-reliance and conclusion to each other), a sensible attitude to authority, balanced relationship with God (avoiding excessive fear of guilt, infantile attitude), adaptive attitude, expression of personality integration, transformation of Christians at various psychic abilities due to the call of God. Spiritual life takes place in extremely difficult conditions of human existence. It is important to reach the level of inner freedom, allowing open to challenge other and God. Can contribute to psychological research, concluded the authors.
The increased interest in spirituality (in the field of culture and science) finds R. A. Emmons (1999a), who believes that the psychological sciences are at the beginning of spiritual revolution. Approach to spirituality in terms of personal goals (Emmons, Cheung, Tehran, 1998a) allows to understand spirituality as a dynamic process that can vary in intensity and expression at different times, in different situations and in different religious traditions. In addition to religious spirituality there are other nereligiózne humanistic version involving "greater efforts". Spiritual endeavor is reflected in increasing knowledge of human higher power, in creating or maintaining a relationship with this power, and in order to apply spiritual beliefs in everyday life. If people orient their lives to spiritual goals, they tend to live their lives as valuable, meaningful, uniform. In detail with issues of spirituality - particularly in relation to psychotherapy - engaged D. G. Benner (1994). Criticizes as psychospiritual dualism (separating the spiritual from the psychical field) as well as spiritual reductionism (narrows to spirituality morality). For example, Jung, existential psychology and contemplative psychology shows that spirituality does not have to stand outside the field of psychology. Spiritual desire for transcendence and personal devotion exist inside personality, and can therefore be psychologically examined.
There is also a term spiritual psychology in relation to logoterapiou (Luke, 1998). K. H. Reich (2001) points to the existence of a number of guidelines for developing a personal spirituality. It states that for purposes of self-evaluation as development spirituality was created "Interview spiritual health" (Spiritual Health Questionnaire). This captures the following five dimensions (each of which is composed of three factors, and these are measured by ten items)
Spiritual commitment (engagement, faith, renunciation);
Spiritual wisdom (religiosity, piety, witness);
Spiritual receptívnosť (prayer, meditation, simple lifestyle);
Spiritual compassion (service, love, forgiveness);
Spiritual well-being (safety, peace, transcendence).
In addition, there are two control range: Bezkultová orientation, holistic health orientation. The questionnaire allows compile twelve "Maps spiritual IQ" in which the individual records changes in their spirituality within a year. So far there is no available data on the adequacy of the questionnaire.
Spiritual model of the latest deal D. Oman and C. E. Thoresen (2003a). They emphasize the importance of learning through observation spirituality as these models live spiritually fulfilling lives. It's a more efficient way than forwarding through trial and error or direct teaching. This learning by observation, it is often accompanied by positive emotional experiences, which streamlines the entire process. Of course they are also known negative effects imitating spiritual patterns (such as terrorist attacks, negative beliefs about themselves and the world, bans on certain ways of life, unrealistic expectations). The authors have developed (2003b) questionnaire in the form of a structured interview - Spiritual Modeling Inventory of Life Environments (SMILE) focused inter alia on the perceived benefits from the combination of the spiritual pattern.
They appear and object to scientific scrutiny spirituality. It is assumed that spirituality can not be scientifically examined. Here a philosophical argument of materialism or the opposite perspective - science is unable to explore spirituality because of its subjectivity, the impossibility of direct observation, respectively. repetition. These and similar objections refuted in his study W. R. Miller C. E. Thoresen (2003). They point to the large number of existing research in this area, the creation of formal structures for these issues in a scientific and professional organization (especially in the USA) and the availability of research methodologies with proven psychometric parameters. Regarding subjectivity and inability to direct observation should be noted that such a physics explores phenomena that are not directly observable. In such cases, the findings derive from the components that are available empirical methods (eg, spiritual practice, spiritual care motivated by other people). Spirituality is multidimenziolnálny construct that can not be simply limited (like the character, love, comfort, peace, health).
Detection parameters spirituality
Rapid development review spirituality, including the creation of appropriate tools "measurements" of the phenomenon began in the period between 1980 - 1990. Some are briefly described in our study (Striženec, 2003). Here we will focus only on some of the most commonly used. D. A. MacDonald (2000) on the basis of factor analysis of data from multiple scales spirituality found the following five massive dimensions of spirituality:
Cognitive orientation to spirituality (cognitive-perceptual symptoms, beliefs and attitudes regarding the nature and importance of spirituality, as well as perceptions of the importance of a personal spirituality)
experiential-phenomenological dimension (spiritual, religious, mystical, peak, transcendental and transpersonal experiences, experiences)
existential well-being (spirituality expressed through the meaning of life, purpose of existence, perceiving themselves as schpného handle the difficulties of life and the limits of human existenice)
paranormal beliefs (belief in extrasensory perception, transmission of ideas, witches, ghosts)
religiosity (especially Judeo-Christian forms, focusing on internalized religiosity as opposed vonkajškovej; includes the religious practice).
To measure these dimensions, the author created a range of ESI (Expressions of Spiritual Inventory), which originally had 98 items, but later revised prepare a shorter range of 32 entries. This shorter version has psychometric characteristics very similar to the original scale (subscales reliability of 0.85 over 0.97; semantic construct validity, investigated correlations with many scales of spirituality). Slovak translation of shorter range are pre-verified for a small sample of psychology students. Regarding the average score in the dimensions and the results of factor analysis, we found sufficient consistency of our data with the data range of the author (for further details see Striženec, 2004). Another variety is the "Spiritual Transcendence Scale (STS), written by RL Piedmont (1999). Contains 24 items capturing the following dimensions:
connection (the belief that one is part of a larger human "orchestra", his contribution is essential to the formation of a continuous harmony of life). A typical entry for this dimension that scales as "I link in the chain of my family heritage, the bridge between the past and the future";
universality (belief in a single essence of life - the item: "The order of the universe beyond human reason");
fulfillment of prayer (feelings of joy and satisfaction resulting from a personal encounter with the transcendent reality - item: "My prayer and meditation bring me inner strength and / or room").
Validity subscales corresponding to those dimensions was .65 (Link) and .85 (universality, filled with prayer). Construct validity (correlation with multiple rates) was also sufficient. Found the independence of STS NEO PI-R. Author concludes that spiritual transcendence can be considered as a potential sixth factor of personality. In our verification Slovak translation of STS (Striženec, 2003), we found reliability of subscales 0.86, 0.88 and 0.67, which is in full agreement with the results of the author. The average score of women in our cohort was higher than in men. The highest overall score was in the range of "universality" and the lowest in the range of "continuity". Factor analysis revealed some differences (compared to the scale of the author) not only in aerated items that factor, but also in some of the items belonging to a particular factor. Approach to spirituality through personal effort chose R. A. Emmons (1998, 1999) and created a "Personal Striving Assessment Packet" (PSAP). It is based on an expert assessment and categorization of free descriptions of objectives that seek to make personal investigated. One of the categories is spiritual sebatranscendencia. For any person who is found spiritual relationship to the total number of listed targets. The author is such a mixed idiographic-nomothetic research strategy worked. Further examined the relationship between spiritual aspirations and personality and intelligence with "StrivingInstrumentality Matrix" (this is to create a global index of conflict effort).
Last we obtained Spiritual Transcendence Scale (STS), written by G. T. Reker (2002). Scale has 24 items and includes three dimensions: internal connection (for example item: "My spiritual consciousness contributes to my feeling celostnosti"); human compassion (for example, "I draw spiritual sense of community with others"), and connection with nature (eg, "When walking through the forest or a beautiful park my spiritual feelings "). By range of 132 college students found high reliability (0.97) and semantic correlation with 8 other scales show the convergent validity of the scale. Using factor analysis confirmed the construct of spirituality from the diversity of religious peace, well-being, personal meaning and personality. Difficulties associated with the assessment of spirituality described D. O. Moberg (2002). It states that every used range includes a few of the hundreds of possible indicators multidimensional aspects of ontological reality. Most advanced scales were tested, only one, respectively. a small number of religious denominations and spiritual movements. On the other hand, efforts to "universally applicable" rates can be neglected minority, respectively. specific groups. In research there is not necessarily a reductionism (as a result of the transfer of the sacred inexpressible in contemporary secular terms). It is difficult to identify observable data that uniquely characterize spirituality.
Conclusion
Spirituality as a dimension of personality is a multidimensional psychological construct. This means finding a personal connection to the transcendent (with what exceeds us, higher than us) as well as a recognition depending on the transcendent reality, its survival in everyday life. Mostly it's something intangible, higher power, deity, God, Nature, the Universe. Spirituality is associated with the subjective experience of the sacred, dealing with the "latest issues", search for meaning, security, respect, heights of human possibilities.
As for differentiating spirituality from religiosity, there is recognition of common metaempirickej dimensional reality. While religiosity is described as a formally structured, this is about to be held beliefs and rituals organized church, religious institution, spirituality is more of an individual phenomenon, characterized by a certain value (to themselves, other people, nature, life) and emphasizes the it spiritual experience (the highest form of mystical experiences). Spirituality is an essential core of religiosity, but considerably more than religiosity (you can view it as an intersection of two sets of blurry). In the transcendent spirituality of the natural object can be nature, the universe, the nation, respectively. transcendent object are missing and suggestions to spirituality comes from within a person. Because of their need to create some kind of human spirituality.
An analysis of the more widely used scales spirituality refers to the fact that as yet there is no single definition of spirituality construct. This is reflected in the non-uniform understanding of its dimensions. However, given the novelty of the issues involved in professional psychological literature can be seen as a first step in the empirical investigation of this phenomenon. When applying international instruments examining spirituality in our country will need to consider not only the demographic, social and religious differences, but the specifics of our spiritual culture.
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Cognitive orientation to spirituality (cognitive-perceptual symptoms, beliefs and attitudes regarding the nature and importance of spirituality, as well as perceptions of the importance of a personal spirituality)
experiential-phenomenological dimension (spiritual, religious, mystical, peak, transcendental and transpersonal experiences, experiences)
existential well-being (spirituality expressed through the meaning of life, purpose of existence, perceiving themselves as schpného handle the difficulties of life and the limits of human existenice)
paranormal beliefs (belief in extrasensory perception, transmission of ideas, witches, ghosts)
religiosity (especially Judeo-Christian forms, focusing on internalized religiosity as opposed vonkajškovej; includes the religious practice).
To measure these dimensions, the author created a range of ESI (Expressions of Spiritual Inventory), which originally had 98 items, but later revised prepare a shorter range of 32 entries. This shorter version has psychometric characteristics very similar to the original scale (subscales reliability of 0.85 over 0.97; semantic construct validity, investigated correlations with many scales of spirituality). Slovak translation of shorter range are pre-verified for a small sample of psychology students. Regarding the average score in the dimensions and the results of factor analysis, we found sufficient consistency of our data with the data range of the author (for further details see Striženec, 2004). Another variety is the "Spiritual Transcendence Scale (STS), written by RL Piedmont (1999). Contains 24 items capturing the following dimensions:
connection (the belief that one is part of a larger human "orchestra", his contribution is essential to the formation of a continuous harmony of life). A typical entry for this dimension that scales as "I link in the chain of my family heritage, the bridge between the past and the future";
universality (belief in a single essence of life - the item: "The order of the universe beyond human reason");
fulfillment of prayer (feelings of joy and satisfaction resulting from a personal encounter with the transcendent reality - item: "My prayer and meditation bring me inner strength and / or room").
Validity subscales corresponding to those dimensions was .65 (Link) and .85 (universality, filled with prayer). Construct validity (correlation with multiple rates) was also sufficient. Found the independence of STS NEO PI-R. Author concludes that spiritual transcendence can be considered as a potential sixth factor of personality. In our verification Slovak translation of STS (Striženec, 2003), we found reliability of subscales 0.86, 0.88 and 0.67, which is in full agreement with the results of the author. The average score of women in our cohort was higher than in men. The highest overall score was in the range of "universality" and the lowest in the range of "continuity". Factor analysis revealed some differences (compared to the scale of the author) not only in aerated items that factor, but also in some of the items belonging to a particular factor. Approach to spirituality through personal effort chose R. A. Emmons (1998, 1999) and created a "Personal Striving Assessment Packet" (PSAP). It is based on an expert assessment and categorization of free descriptions of objectives that seek to make personal investigated. One of the categories is spiritual sebatranscendencia. For any person who is found spiritual relationship to the total number of listed targets. The author is such a mixed idiographic-nomothetic research strategy worked. Further examined the relationship between spiritual aspirations and personality and intelligence with "StrivingInstrumentality Matrix" (this is to create a global index of conflict effort).
Last we obtained Spiritual Transcendence Scale (STS), written by G. T. Reker (2002). Scale has 24 items and includes three dimensions: internal connection (for example item: "My spiritual consciousness contributes to my feeling celostnosti"); human compassion (for example, "I draw spiritual sense of community with others"), and connection with nature (eg, "When walking through the forest or a beautiful park my spiritual feelings "). By range of 132 college students found high reliability (0.97) and semantic correlation with 8 other scales show the convergent validity of the scale. Using factor analysis confirmed the construct of spirituality from the diversity of religious peace, well-being, personal meaning and personality. Difficulties associated with the assessment of spirituality described D. O. Moberg (2002). It states that every used range includes a few of the hundreds of possible indicators multidimensional aspects of ontological reality. Most advanced scales were tested, only one, respectively. a small number of religious denominations and spiritual movements. On the other hand, efforts to "universally applicable" rates can be neglected minority, respectively. specific groups. In research there is not necessarily a reductionism (as a result of the transfer of the sacred inexpressible in contemporary secular terms). It is difficult to identify observable data that uniquely characterize spirituality.
Conclusion
Spirituality as a dimension of personality is a multidimensional psychological construct. This means finding a personal connection to the transcendent (with what exceeds us, higher than us) as well as a recognition depending on the transcendent reality, its survival in everyday life. Mostly it's something intangible, higher power, deity, God, Nature, the Universe. Spirituality is associated with the subjective experience of the sacred, dealing with the "latest issues", search for meaning, security, respect, heights of human possibilities.
As for differentiating spirituality from religiosity, there is recognition of common metaempirickej dimensional reality. While religiosity is described as a formally structured, this is about to be held beliefs and rituals organized church, religious institution, spirituality is more of an individual phenomenon, characterized by a certain value (to themselves, other people, nature, life) and emphasizes the it spiritual experience (the highest form of mystical experiences). Spirituality is an essential core of religiosity, but considerably more than religiosity (you can view it as an intersection of two sets of blurry). In the transcendent spirituality of the natural object can be nature, the universe, the nation, respectively. transcendent object are missing and suggestions to spirituality comes from within a person. Because of their need to create some kind of human spirituality.
An analysis of the more widely used scales spirituality refers to the fact that as yet there is no single definition of spirituality construct. This is reflected in the non-uniform understanding of its dimensions. However, given the novelty of the issues involved in professional psychological literature can be seen as a first step in the empirical investigation of this phenomenon. When applying international instruments examining spirituality in our country will need to consider not only the demographic, social and religious differences, but the specifics of our spiritual culture.
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