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Shaking the World Awake”: a Construc Tionist Cross-Case Analysis of the Phenomenon of Mature Spiritual Activism

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Shaking the World Awake”: a Construc Tionist Cross-Case Analysis of the Phenomenon of Mature Spiritual Activism 115 “Shaking the World Awake”: A Construc tionist Cross-case Analysis of the Phenomenon of Mature Spiritual Activism Katherine E. Coder University of Miami, United States of America Socially engaged spirituality is emerging in lay and scholarly literature but little researched in community psychology. Mature spiritual activism is completely absent from community psychology investigation. Multiple case studies of 3 exemplar-networks from Buddhist, Christian, and Native American faith traditions explored mature spiritual activism. Two female exemplars and 1 male exemplar participated, ages 37 to 79 years old, along with 22 individuals from the exemplars’ social networks. Data were collected through in-depth semi-structured interviews, documents, and direct and participant observation and analysed using a case study and constructionist grounded theory hybrid. Cross-case analysis determined the qualities of mature spiritual activism. Findings suggested that mature spiritual activists underwent positive and healthy transformations of self and contributed to positive shifts in others and in the collectives of which they were a part through their dual spiritual and social engagement. The model inducted posited that personal and sociocultural changes may be catalysed through the dynamic intersection of the exemplar’s nature, behaviours, and sociocultural collectives. Catalysing personal change entailed learning and growing cognitively, evolving spiritually, developing resilience, and deepening in humanness. Catalysing sociocultural change involved making a difference, calling others to greater freedom, enabling philosophical and structural changes, and empowering others. World-renowned environmentalist Paul whole of humanity, a sense of oneness, an Hawken (2007) believes that we are in the experience of foundational love, [and] a direct midst of the largest human social movement intuition of evolving consciousness” (Wall & in our history. The totality of this movement Louchakova, 2002, p. 254). As such, in the remains shrouded, mysterious. This integral worldview, spirituality is embedded in movement propels social transformation, or new spheres of influence beyond limits of “intentional attempts to change a particular modernity and is no longer isolated into an social group or some aspect of an entire individualised and privatised subjectivity society for the better according to some kind (Rothberg, 2008). In contemporary discourse of shared norms” (Ruffing, 2001, p. 18). It on societal betterment, for instance, spirituality arises when change agents decide the status has shifted from irrelevance (Falk, 2003; quo is disadvantageous and persuade others Rothberg, 1993, 2008) and alienation (Walsh- to join a collective project of social Bowers, 2000) to interest and inclusion (Dalai refashioning. Social transformation has Lama, 1999; Jones & Dokecki, 2008; Loy, always been central to community 2003; Sarason, 2001; Sivaraska, 2005). psychology (Rappaport & Seidman, 2000). Given that a common definition of Social transformations in the emerging spirituality has yet to and likely will not be integral worldview (Ferrer & Sherman, 2008; established (Jones & Dokecki, 2008), for the Rothberg, 2008) include the manifestation of purposes of this article, spirituality is defined an entirely new emergent (Gebser, as the “doctrines and practices that help 1949/1985) form of cultural consciousness facilitate lived transformations of self and that includes “a sense of connectedness to the community toward fuller alignment with or The Australian Community Psychologist Volume 24 No 2 November 2012 © The Australian Psychological Society Ltd Mature spiritual activism 116 expression of what is ‘sacred’” (Rothberg, (Kaplan, 2002; Macy, 1991), social justice 1993, p. 105). As such, spirituality in this (Rakoczy, 2006), peace studies (Burdge, article is not to be confused with religion. In 2006), social work (Brenner & Homonoff, spirituality, faith is experienced “through a 2004; Ryan, 2000), service (Dass & Bush, direct relationship with the 1992), social activism (Horowitz & Maceo divine” (DeYoung, 2007, p. 8) in contrast to Vega-Frey, 2006; Rothberg, 2008), and a religion where one is a part of a system public service (Houston & Cartwright, 2007) with a particular set of beliefs, rituals, and advocate for the incorporation of spirituality ethics (Hill, 2000). As the current concept of into social change theory and action, stating spirituality means being in “fuller alignment that the combination of inner spiritual with or expression of what is development and outer social change ‘sacred’” (Rothberg, 1993, p. 105), it is functions dialectically to engender connected to mysticism (Rohr, 2009; Woods, constructive transformation. 1996). Mysticism, while impossible to define Marrying spiritual development and fully given its ultimate ineffability social change efforts is the principle focus of (DeYoung, 2007), is commonly socially-engaged spirituality, which can misunderstood. In some Eastern traditions generally be described as an emerging model mysticism refers to the attainment of non- that combines the work of social dual consciousness, “the highest [human] transformation with the work of individual expression of human awareness and development (Movement Strategy Center psychological maturity” (Costeines, 2009, p. [MSC], 2007). Socially engaged spirituality 1). In some Western traditions, mysticism is viewed as an innovative and promising involves union with the divine (McGinn, alternative to secular social change 2006). Mystics undergo a “transformative (Rothberg, 2008), fundamentalism process that supports self- (Rothberg, 1993), and disengaged forms of transcendence” (Ruffing, 2001, p. 12), “a religious/spiritual traditions (Edwards & Sen, transformed life” (McGinn, 2006, p. 519), 2000). and the direct apprehension of the nature of Conversations in community reality (Rohr, 2009). Spiritual and/or psychology regarding spirituality and social mystical development is viewed positively as change began receiving more attention in it shifts values and enables personological early part of this century (Dokecki, growth that fosters “individual and collective Newbrough, & O’Gorman, 2001; Hill, 2000; survival” (Grof & Grof, 1993, p. 252), Walsh-Bowers, 2000). Spirituality is increased tolerance and compassion, described as essential to the development of profound understanding of the personal and community wellbeing (Maton, interconnectedness of life, a far-reaching 2001), related to how communities are bound concern for humanity. Maton (2001) writes together (Dokecki et al., 2001) and built, and that spiritual development is correlated with motivating meaningful action (Trout, increases in individual wellbeing and “a Dokecki, Newbrough, & O’Gorman, 2003). glimpse of the reality that we are all a part of Community psychology experts have drawn a larger whole [in which we are all]… relationships between spirituality and the valuable, necessary, and interdependent” (p. adequacy and competency of the social 611). change agent, or community psychologist Marrying Spirituality and Social Change (Wolff, 2010). Wolff (2010) advises that A growing number of experts in developing and maintaining spiritual international development (Edwards, 2004; grounding is essential so that social change Hochachka, 2007), community development agents can sustain “clear connections to what The Australian Community Psychologist Volume 24 No 2 November 2012 © The Australian Psychological Society Ltd Mature spiritual activism 117 called us to the work in the first place” (p. 1993, p. 314). Being integrated means that life 21). is no longer compartmentalised and the Little in the field (Jones & Dokecki, personal quality honours “spirituality through 2008) has been published in the last decade our own words and actions” (Kornfield, 1993, that has continued these investigations. p. 314). These two qualities acknowledge that Jones and Dokecki (2008) explain that the being of service to the world starts with aspects that religion/spirituality regard as oneself. Questioning means open-mindedness, “mysterious, yet essential, aspects of the an ability to discern, and a willingness to see human situation related to wellness, life as it is rather than how we would like it to oppression, and liberation have often been be or how we have been conditioned to see it. hidden to community psychologists simply Having flexibility means being able to be because they have been reluctant to venture present and let go and “to respond to the world into the ultimate aspects of the spiritual with our understanding and our hearts [and] to realm” (p. 151). Walsh-Bowers (2000) respect the changing circumstances around cautions that “only a holistic psychology can us” (Kornfield, 1993, p. 316). Embracing enable community psychologists to opposites means being able “to hold the effectively study and respectfully engage in contradictions of life in our heart” (Kornfield, emancipatory action” (p. 222). 1993, p. 317). Relationship means that all The Emergence of Mature Spiritual Activism things are seen as sacred, and community and A growing focus of the field of interconnectedness are honoured. Lastly, socially engaged spirituality is the spiritual maturity manifests in ordinariness, contribution of advanced levels of spiritual which is disinterested in “attaining mystical development to social activism, a states or extraordinary power” (Kornfield, phenomenon that has been termed mature 1993, p. 319), but that shows
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