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“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 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 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 , [and] a direct midst of the largest human social movement of evolving ” (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

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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 . 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, , 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 (Rohr, 2009; Woods, constructive transformation. 1996). Mysticism, while impossible to define Marrying 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), 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 (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 , 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

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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 , 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 itself as “a spiritual activism in this study based on simple presence” (Kornfield, 1993, p. 319) Kornfield’s (1993) concept of spiritual that listens and allows the mystery to reveal maturity. Kornfield (1993) outlined 10 itself. determinants for spiritual maturity: non- The concept of mature spiritual activism idealism, , , immediacy, is theoretically analogous to DeYoung’s integrated and personal, questioning, (2007) concept of mystic-activism. DeYoung flexibility, embracing opposites, (2007) found that mystic-activists were relationship, and ordinariness. Non-idealism motivated by their religious faith, had a refers to a spirituality that is not based on worldview that emerged from the margins of seeking perfection but it based on “the society, had an identity [that] was rooted in a capacity to let go and to love” (Kornfield, belief that we share a common humanity, and 1993, p. 311). Kindness implies attaining a held an ethics of revolution that demanded foundation of self-acceptance, which structural change. In DeYoung’s (2007) nurtures “a compassionate words, mystic-activists are leaders who understanding” (Kornfield, 1993, p. 312). experience an unmediated relationship with Patience allows one to move beyond the divine and: “gaining or grasping…to open to that which …whose activism consumes them is beyond time” (Kornfield, 1993, p. 313). yet is deeply rooted in their faith Immediacy refers to the here and now focus and in the mystery of the divine. of attention in spiritual maturity as well as Their activism compels them to its manifestation in the transcendent and reach passionately inward toward immanent. With immediacy, “we become the divine for sustenance, , more alive and more present” (Kornfield, perseverance, and belonging. (p. 7)

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possibility of making cautious generalisations DeYoung (2007) elaborates further that the: (Stake, 2006; Yin, 1994). …lived faith of mystic-activists Participants gives birth to unique worldviews, Participant selection was based on identities, and ethics…[which] achievements in social change, level of compel faith-inspired activists to spiritual advancement, and ability to meet the reach for authenticity in their requirements for case study research. leadership and propel them to Exemplars had completed a minimum of 10 struggle for a society that aligns years of social change work, some of which with the vision for social justice in was direct action. Spiritual advancement was the Scriptures. (p. 138) determined using multiple factors to ensure the While mature spiritual activism might be selection of the most qualified participants quickly equated to liberation theology’s given that an appropriate and reliable empirical consciousness-raising process (Trout et al., measure of spiritual advancement does not yet 2003), mature spiritual activism differs in that exist. These factors included a community it requires the attainment of non-dual accreditation of spiritual advancement, my felt consciousness, which is related to but not sense of the participant’s level of spiritual equivalent to liberation theology’s development, and in some cases, exemplar consciousness awakening (Watkins & nomination and public recognition of degree of Shulman, 2010). spiritual advancement. Exemplars selected for Although community psychology offers study had achieved a non-dual level of spiritual its theoretical development and findings in development and qualified as mystic-activists the nexus of spirituality and social change, according to DeYoung’s (2007) criteria. empirical investigations on mature spiritual Exemplars had to work with others willing to activism are non-existent in community participate in the study (e.g., co-workers, psychology. Study of mature spiritual family members, friends, spiritual and/or activism stands to benefit community religious mentors, colleagues, and those from psychology by broadening horizons of populations served). understanding and providing practical Exemplars were no less than 35 years of guidance for social change agents who desire age to ensure that they met the minimum more holistic, grounded, and potentially more requirements for social action and spiritual effective social change methods. advancement. The nationalities represented Method were American (Phileena Heuertz), Native A hybrid research methodology of American (Grandmother Mona Polacca), and multiple case study (Stake, 2006; Yin, 1994) Srkan (Dr. Ari. T. Ariyaratne). Grandmother and constructionist grounded theory Mona and Phileena identified as heterosexual, (Charmaz, 2006) was utilised. The central and Dr. Ari did not identify as any sexual research question studied was, “What is orientation. Grandmother Mona is divorced, characteristic of social change agents and the other exemplars are married. Phileena identified as spiritually advanced?” Multiple has a bachelor’s degree, Grandmother Mona case study informed participant selection, has a master’s degree, and Dr. Ari has a data collection, procedures, recruitment, doctorate degree. Each participant came from a analysis, and presentation of results while different faith tradition: Buddhism (Dr. Ari), grounded theory guaranteed an inductive (Phileena), and Native American/ style of data analysis and interpretation. Indigenous (Grandmother Mona). Adequate data were available to enable Grandmother Mona’s ethnicity is Hopi- limited theory building and provided the Havasupai, Phileena is European-American

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(German and English), and Dr. Ari is Sri received nominations for Dr. Ari and Lankan/South Asian. All self-identified as Phileena, email contact ascertained interest abled, indicating that none was experiencing and availability. I contacted Dr. Ari first a disability. through Sarvodaya’s international volunteer Procedure department and then directly. I emailed I recruited and found exemplar Phileena directly. I invited Grandmother participants using mixed purposeful sampling Mona in person during her workshop in and through nominations. I invited socially Sarasota, California, and I corresponded with engaged spirituality experts to nominate her assistant to determine research feasibility. exemplars and my literature review Once interest was indicated, I screened the generated a qualifying candidates list. Before exemplar candidates. After I obtained a participant was chosen, he/she was verified consent, in-person meetings were scheduled to be qualified by at least one socially to complete the semi-structured interview engaged spirituality expert. Non-exemplar protocols. Three non-exemplar participant participants were nominated by exemplars in interviews were conducted by phone. I the cases of Phileena and Grandmother Mona secured translators to conduct interviews and were selected through convenience with participants that did not speak English. sampling in the case of Dr. Ari. In the cases The ethics review board approved participant where exemplars nominated non-exemplar identity disclosure following case study’s participants, I directed exemplars on how to methodological recommendation to reveal select such participants based on how well participant identity (Stake, 2006). Exemplars the exemplar perceived that this person was signed a supplementary consent form. able to understand the his/her personality and Data Collection developmental growth. As consistent with Multiple sources of data included theoretical sampling, I changed the documentation, interviews, direct recruitment for non-exemplar participants observation, and participant observation. I after the first case (Dr. Ari) because some of created a case study database and maintained the non-exemplar participants recruited a chain of evidence in a Microsoft Excel through convenience sampling did not know spreadsheet. I utilised theoretical sampling the exemplar very well and therefore very and saturation (Charmaz, 2006) to assure little useful data was able to be collected successful data analysis. I pilot tested from such participants. I decided that greater exemplar, family member, and co-worker value and priority would be placed on interview protocols to assess question recruiting non-exemplar participants that had wording and order. Formal exemplar more significant experience with and interviews lasted 90 minutes (Dr. Ari), 150 understanding of the exemplar so that more minutes (Phileena), and 190 minutes intimate data could be collected. Given the (Grandmother Mona) and were audio- paucity of time and financial support recorded. Five (5) formal interviews were available for field research, greater reliance completed with Dr. Ari, 3 with Grandmother had to be placed on the exemplar for Mona, and 2 with Phileena. Non-exemplar recruiting these participants. participant interviews (co-workers, family I selected cases based on the members, friends, spiritual guides, opportunity they provided for learning colleagues, and recipients of social action) (Stake, 2006) including the overall selection lasted 60 to 90 minutes and were audio- of cases and their inherent diversity. recorded. Eleven, five, and six non-exemplar Recruitment for each of the exemplars participants were interviewed in Case 1 (Dr. ranged from six to seven months. Once I

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Ari), Case 2 (Grandmother Mona), and Case successful living examples of blending 3 (Phileena) respectively. Gandhi’s ideas with the Buddha’s” (Ingram, I completed direct and participant 2003, p. 121) for his development of observation during field visits. I spent 22 Sarvodaya, a nonviolent movement of more hours with Dr. Ari in direct and participant than 3 million individuals in 15,000 villages observation. Data were collected through in Sri Lanka (Sarvodaya, n.d.). The meals or tea, trips to local and nonlocal movement has grown from work camps for Sarvodaya events, and morning . I privileged high school students in 1954 to the spent 15 hours with Grandmother Mona in vision for sarvodaya, or awakening for all. direct and participant observation activities, The movement emphasises “decentralization including sharing a meal, spending time and self-reliance” (Ingram, 2003, p. 119) and together travelling to other interviews, e-mail implements highly effective programs in conversations, a conversation at her sister’s community development. Dr. Ari is an active home as well as earlier participation in one of practitioner of Buddhism and has maintained the exemplar’s workshops. I spent 17 hours a consistent practice for the 40 with Phileena in direct and participant years. He claimed to have forged his own observation through four shared meals, a spiritual path through different teachers and class, tea, a staff lunch, a staff meeting, religious resources. He has been the recipient weekly community hour, and a of many awards for his social engagement. spiritual accompaniment meeting. Grandmother Mona Polacca Data Analysis Grandmother Mona has worked for I developed individual case descriptions social justice, environmental sustainability, using data analysis strategies from social indigenous rights, and healing for 40 years. constructionist-based grounded theory She is widely known for her participation in (Charmaz, 2006). I utilised line-by-line, the International Council of the Thirteen incident-by-incident, and focused coding. Indigenous Grandmothers as well as her Constant comparison was employed to contributions to United Nations’ committees discover code matches and nuances working with indigenous human rights; demanding new code creation. Memoing research in the social sciences on alcoholism, (Corbin & Strauss, 2009) inducted focused domestic violence, and culturally appropriate codes from initial codes and themes from treatments for Native Americans; and, focused codes. Chosen themes captured a leadership in the Native American vital aspect of the central research question. revitalisation movement. She is a life-long Exemplars reviewed and approved their case spiritual practitioner and an active report drafts. After individual case analysis, I practitioner of Native American spirituality conducted cross case analysis to cull out having participated in the Native American overarching themes. Triangulation was Church since 1978. She cites ancestors and employed, and insiders and outsiders to the elders both living and deceased as her research examined the cross case report and spiritual teachers. commented on its veracity. I engaged in Phileena Heuertz indwelling (Anderson, 2000), or ‘taking Phileena has worked to live in solidarity breaks,’ which enabled intuitive/nonlinear with the world’s most impoverished and levels of analysis. disadvantaged for 17 years as an integral part Biographical Findings of the WMF movement. WMF serves Dr. Ari T. Ariyaratne vulnerable populations through a prophetic Dr. Ari has worked for social change ministry and incarnational and holistic for 54 years and is “one of the most missions in Asia, Latin America, Europe, and

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Africa. She is most widely known as the See Figure 1 for a graphic depiction of the international executive co-director of the dynamic. WMF movement, a New Friars movement Social Systems and Cultures Domain leader, and a contemplative activism The exemplars engaged with luminary. She has engaged with marginalised intersubjective and interobjective systems and oppressed communities that include categorised in the following themes: Socially abandoned children, people living with HIV/ Engaged Spirituality Movements; AIDS, sexually exploited women and Marginalised, Impoverished, and Privileged children, people recovering from drug Populations; Family Systems; Governments; addictions, homeless children, refugees, and and Organisations. For example, while children of combat and war. Her conversion variance occurred, all exemplars interfaced to Catholicism from Protestant evangelism with socially engaged spirituality movements, represented a key spiritual development. were leaders in movements, and engaged with Significant spiritual experiences led her to marginalised, impoverished, and privileged identify with the contemplative activism of populations. Exemplars also connected to Clare and Francis of Assisi. She engages in a family systems, local, national, and global number of spiritual practices and personal governing bodies, and various organisations. development systems. Exemplar Nature Domain Cross Case Analysis Findings All cases included interior qualities The macrotheme “Shaking the World spoken of by exemplars and characteristics Awake”: Living Transformation: Self, Other, and dynamics perceived by non-exemplar Society describes the emergent phenomenon. participants. Contained within the macrodynamic are three Possessing and skills. Exemplars domains referring to the exemplars’ interior- embodied virtues of compassion, honesty, individuality (Exemplar Nature), their generosity, humility, kindness, strength, exterior-individuality (Exemplar perseverance, devotion, discipline, industry, Behaviours), and their sociocultural milieus tranquillity, , and equanimity. Phileena (Social Systems and Cultures). Exemplar was described as having “compassion beyond Nature and Exemplar Behaviours relate to the belief [and]…a heart for other people” (WMF ‘I’ realm, and Social Systems and Cultures Board Member). Phileena’s priest shared that relates to the ‘We’ and ‘It’ realms. Where she is able to keep her ego in check and each of these domains intersects, interaction explained, “One of the dangers of delving occurs and dynamic processes are catalysed. into developmental [work is]…your ego The thematic dynamic, Catalysing Personal exerts its ugly head…. She does not do that. Change, results from the intersection of the She is able to listen to that voice and laugh at Exemplar Nature and the Exemplar it.” Grandmother Mona is “always positive, Behaviours domains. When Exemplar vibrant, happy, bringing a joyful Behaviours meets Social Systems and presence” (Family Member) to her life and to Cultures, the thematic dynamic Catalysing others, and, when she enters a new situation, Systems Change occurs. Finally, where she believes that “whatever it is, it’s going to Exemplar Nature joins with Social Systems be good” (Family Member). and Cultures, the thematic dynamic All demonstrate social intelligence Catalysing Cultural Change is produced. abilities of interpersonal effectiveness Changes in social systems and cultures were including social awareness, seen through combined and treated together in the thematic , attunement, and social cognition dynamic Catalysing Sociocultural Change. and social facility including the skills of influence, concern, self presentation, and

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Figure 1. Theoretical model of mature spiritual activism advanced in this research.

synchrony with others. Grandmother Mona back how people are thinking and was described as having skills of social feeling. (Co-worker) cognition and social facility: The exemplar confirmed her attunement She reflects back on what people stating, “I’m feeling them, I’m watching are able to do and from a heart them seeing how they’re responding.” One of point of view. When I was at the Dr. Ari’s co-workers described him as “a community meeting, she was really friend to everybody,” and a friend confirmed in tune with what people in the stating that “his kindness is not for one community were thinking, saying, particular group or whatever particular person and feeling, and reflected back to but to everybody.” A Sarvodaya villager them what she heard them think explained that when Dr. Ari is speaking, “he and say and feel…. She’s almost understands the level of the people, [and] like a mirror where she mirrors when he is talking to the people, he can communicate.”

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Committing. The exemplars had change the country, and his travel assistant lifelong commitments to their faith traditions, explained that without “his visions Sarvodaya spiritual development, and spiritual practices. wouldn’t have been here today. If not for his Exemplars committed to social change in visions Sarvodaya wouldn’t have survived for their late teens (Grandmother Mona) or early 50 years.” Dr. Ari understands his path as “a adulthood (Phileena and Dr. Ari) and very, very rare chance opportunity we have continued their social engagement got to consciously try to understand the way uninterrupted. Commitments to social change that we can attain spiritual enlightenment.” were deep and passionate. The exemplars Perceiving interconnectedness. The remained in close connection the populations exemplars perceived a sense of with which they engage in order to increase interconnectedness. According to Dr. Ari, the wellbeing of those groups. Dr. Ari’s this state of interconnectedness and non- family member stated, “The movement and separateness did not develop at any point in his life, it’s just one.” Grandmother Mona’s his conscious awareness. In his words, “I family member, in describing her could see the unity of even two separate commitment style, observed that “this is her things always.” Grandmother Mona sees that life. She doesn’t have a job per se or a home “nothing is separate” and explained that when per se, she just goes wherever this leads her.” she sits in circle with others, “we become one Being empowered. Participants mind, one heart, one body, one .” described exemplars as empowered, and Phileena stated that she has a “sense of exemplars appeared to act from an connectedness to all beings, all created beings empowered state. Her priest characterised [and]…a sense of oneness that we are all the Phileena as “empowered by the Holy Spirit, same and we’re not different.” and also she’s often empowered by others.” Feeling responsible. Each exemplar Dr. Ari’s family member stated that his spoke of an internal drive toward “spiritual development, the meditation responsibility that was other- and/or self- practices makes a person to be strong and directed. Grandmother Mona stated that she able to face any obstacle in the society, and I recognises and acknowledges “ourselves as feel his meditation practice has helped him to being the ones that we’ve been waiting for” develop and to bring this movement into this meaning that she knows that responsibility level.” rests with her. Phileena contends that “as a Finding calling. Part of the exemplars’ white, affluent, North American, I have the intrapsychic landscapes included an inward responsibility to respond,” but acting experience of feeling called and living this responsibly for her means examining choices calling. Grandmother Mona stated: thoroughly: So it’s like sometimes people ask, I often think about how so many of “So how did you become a our good deeds help, and so many grandma?” [laughter]. I can’t even of those things end up hurting begin to tell them… It’s been the people…. Were the slaveholders’ journey – it’s been the journey of intentions really bad? No, they life, and it’s everything. I guess in probably convinced themselves some ways it’s just like [my sister] that no, this is good…. So I am just was saying. It’s just the path I’ve constantly thinking about what is it been put on. we’re doing now that we think is Dr. Ari had a strong vision for his work and good and right? has lived that calling for most of his life. One co-worker described how Dr. Ari wanted to

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Feeling stress and pain. Engaging in every day [and]…an everyday part of life.” mature spiritual activism was intrapersonally She stated: challenging for the exemplars and feeling Before I get up, I give thanks, and stress, including compassion fatigue and/or I’m stretching my body, moving burnout, was common. Exemplars my body before I get up and experienced pain and difficult emotions such thinking positively, feeling as anger, fear, and anxiety. Dr. Ari stated “I good…. I give thanks for the water, feel…sometimes very upset when something and I give thanks for the air I goes wrong.” Grandmother Mona commented breathe, and then I go outside. The that she gets “mad” when indigenous cultures first time I walk outside I breathe are not honoured, and she feels the the day, give thanks for the day, continuous stress of having to “walk in two greet the day and Mother Earth worlds…[and live] in the Western society,” because I’m going to walk on her. I which is not her own. Phileena noted: make a motion toward the earth At the peak of the busyness of life, and bless myself, make a motion building WMF, and the height toward the sun and bless myself. of…my travel schedule, we had set Give thanks and I walk the day. So a pretty intense pace, and it was everything that happens throughout catching up to me…. A mentor the day is part of that prayer. asked me, “Do you ever doubt the Phileena’s spiritual director viewed her goodness of ?” and I answered practices as helping her “to know who she yes. I think that was a definite really is and be able to embrace that.” She moment of recognising, beginning stated that “opens her up to to recognise my limitations in a the pain in a way that if she were not as world of need and the effects that attentive to contemplative prayer, she might it was having on me. be able to gloss over it…. My suspicion is it Exemplar Behaviours Domain also makes her much more compassionate.” Engaging in mature spiritual activism Living virtuously. The exemplars’ meant the exemplars acted in specific ways virtues are lived, and they lived categorised in the themes Living Spiritually, compassionately, generously, humbly, with Living Virtuously, Relating Through Love strength, discipline, and perseverance. and Solidarity, Exercising Self-Care and Participants noted the ways exemplars Managing Stress, Leading for demonstrated these virtues in their daily Transformation, Marrying Spirituality and living. While Dr. Ari and others agree that he Social Action, and Facing Challenges. has not attained spiritual enlightenment, he is Living spiritually. All exemplars’ described as spiritually advanced by spiritual living included engaging in a participants. A Buddhist monk elaborated: committed spiritual practice; having spiritual Bodhisattva means someone who experiences; adhering to and being guided by practices all the good virtues and spiritual teachings, their faith tradition, and qualities without hatred, grudge, spiritual elders and guides; following a and all these bad thoughts. With spiritual path; and emanating the fruits of kindness, compassion, generosity, if their spiritual development. Dr. Ari stated, “I you can work [with] somebody, am trying to tread the noble eight fold path to he’s a bodhisattva. [Dr. Ari] can be attain supreme happiness called nibana.” one of them. Without any selfish From the time Grandmother Mona was a motive and any one can work with child, prayer has been “the beginning of kind heart, with compassion to help

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everybody, he’s a bodhisattva… Grandmother Mona explained that from a Bodhi means realisation, sattva young age her elders taught her self-care: means being. Someone who The number one thing we’ve heard working toward the highest all of our lives [and]…anytime realisation. we’re getting ready to leave the Grandmother Mona’s co-worker noted that house…. Our grandparents… the humility she possesses is not “something [would] always say to us, “Now she went looking for” rather it is “something take good care of yourself”…. she just is.” A co-worker added that “she They’d say, “Do you hear?”…. doesn’t move in her life from her ego,” and They never had to tell us what another co-worker stated that “her spiritual taking care of ourselves meant. We understanding translates into direct action just feel it inside, and you feel it that is very honest and forthcoming but also inside your heart, your being that it compassionate and loving.” Living virtuously means everything about life. has meant persevering. A WMF board She stated, “There are times when I feel like I member stated that Phileena “never lost that need to back off and stay home, relax, and faith…. There has been a lot of struggle, but enjoy my quiet time alone or with my there has never been a desire to give up the family.” Phileena stated that by taking care of fight.” herself, she was taking care of everyone else Relating through love and solidarity. because “in order for me to be fully present, Exemplars cared for and supported others. available, and effective in the area of justice, Dr. Ari described his sense of love as a compassion, and being an agent of social “friendliness towards all that is living.” His change required that I be in my best condition friend remarked that Dr. Ari gives and be able to offer my best.” Dr. Ari “everything for the benefit of others,” and explained that managing stress comes with radiates “kindness, love, compassion to the spiritual maturity: enemies and to everybody” without For example, we work very hard discrimination. Grandmother Mona’s co- and so you put up a series of houses worker noted that people “choose to be for victims of war. Then after those around her [to] feel her warmth, tenderness, people settle down there, violence and spiritual strength.” Phileena remains in breaks out again and those houses social action because of her connection to are all destroyed. Naturally you get others, stating, “I want more for them, and I disappointed, frustrated, you want more for myself, and it’s in relationship become angry. So at that point with each other that we can really start to find remember, everything is that…we need each other, and that’s why I impermanent…. So a person who is stay.” spiritually awakening…will never Exercising self-care and managing get disturbed by all these obstacles stress. Examples of self-care included because your ultimate goal is engaging in meditation, study, relaxing spiritual. activities; maintaining healthy boundaries and The exemplars exercise self-care and manage avoiding unhealthy interpersonal stress by relying on support networks. A entanglement; expressing emotions family member shared that Grandmother appropriately; maintaining consistent spiritual Mona “surrounds herself with good people… practices; avoiding overworking; taking time that take good care of her.” A co-worker for vacation and retreats; and, enjoying life. stated:

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There are people that throughout the world the presence of Spirit in their work, all of wherever she goes, they take care of her that which appeared to be connected with an are providing prayer also for her, providing a embodied understanding of nice massage, or providing a place for her to interconnectedness. Grandmother Mona stay and have some quiet time. described how the teachings from the Native Leading for transformation. All of the American Church guide her philosophically, exemplars were described as leaders, and all stating: were leading movements for social change. In that circle inside the tepee and Each was seen as pioneering innovative the altar is a half moon. That’s the social action interventions, working for spirituality; that’s the prayer. But, structural change, teaching, guiding, healing, when you walk out the door, what modelling, building bridges, and being you do and how you walk your life inspirational. Dr. Ari “with loving-kindness, is what makes the moon full. So he collects thousands of people but well, you have to do this. The prayer and maybe they’re not all Buddhist. They are spirituality is important, but you Hindu, Christian, Muslim…. I have seen also have to live life and put it into thousands, tens of thousands of action. Put that prayer into action. people” (Friend). Another co-worker stated Another co-worker remarked that the laughing that “most people follow him, [and] exemplar’s spirituality and work are even some people [who] have negative “inseparable,” and her family member named thinking, they’re also following him [and] his the exemplar’s spirituality as “critical to all of philosophy.” As a teacher, Grandmother [her] successes.” Dr. Ari stated that: Mona is guiding and shepherding and many …in almost everything I did, there learn from her. Her family member stated, is a very strong spiritual content to “You’re constantly accumulating these gifts that….If I go to a village for the of knowledge and little pearls of wisdom first time, before I step into that about the global community and about the village even at a distance, in my as a whole [from her].” As a leader, own mind I think, may all these Grandmother Mona explained: people I am going to visit, be well I go in there with the full and happy in their body and mind. determination and confidence that May they get some benefit from my there is going to be a change in visit…. Sometimes I could feel that that. [laughter]…. Part of that they got it long before I came. presentation is that there is change, He shared that he has worked from a [and] there is . When they profound intuitive sense his “whole life. start looking at what they’ve done From the time I can remember. Never in the past with regard to intellectual, never argumentative, never protecting their territories, they see analytical. Always intuition.” He explained that they’ve been successful. that intuition comes “from unbounded love Grandmother Mona’s nephew stated that that [and] from reducing and reducing to the point “when she talks people listen.” to elimination, the ego. It can come when Marrying spirituality and social action. your five senses as well as when the mind are Marrying spirituality and social change for rested.” One of Phileena’s co-workers stated the exemplars referred to the integration of that Phileena’s “spirituality drives her personal spiritual practices into social action.” Phileena sees and engagement, which was associated with a action as naturally “intertwined,” where depth of engagement and a strong feeling of social action:

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…ought to lead us…to a place of thoughts that come to my mind, certainly I solitude, silence, and stillness, and can see a very, very big change as time went then that place of solitude, silence, on.” His family member observed that “the and stillness would naturally lead wisdom that he practices and preaches comes us back out into the world. from [his] practices like meditation.” Without Facing challenges. The theme Facing her spiritual growth and development, Challenges includes how the exemplars made Grandmother Mona’s family member stated: and confronted external threats and She would be a very different faced the difficulties engendered by their person. She might be that rich lady personalities. Grandmother Mona shared that living up the hill hording all her she wrestles with feeling an “us against wealth. Instead, she’s the humble them” adversarial dynamic in her social person that we all should be engagement. She explained, “I can’t say striving to become [laughter]. anything good about the multi-national Because that’s what this is all corporations and the mining companies who about – being humble before are destroying Mother Earth. And all the everything – the universe, contamination from all of these oil everything that’s out there it’s extractions from the natural resources. I being aware of that. cannot say anything good about that.” Another co-worker described Grandmother Phileena’s husband explained that she has Mona as growing through spiritual challenge: endured many “forms of death.” When you’ve gone through enough I think there is the dying of the tests, because Spirit will initiate illusions of sort of formulaic you through the doorway of answer-filled fundamentalism, challenge – when you’ve met those [and] in some sense, there was a challenges, they weather you and real grieving of that. Subsequently, they deepen you and they test I think [with] Phileena’s awakening one’s integrity. It’s like when a and the growth and the depth of her potter puts a pot inside of an oven, spirituality, especially as it’s the kiln, and they heat it up for a practiced now, there was a real while and they pull it out and then sense of loss in terms of being heat up for a while. It’s got to be understood by friends and family, just right before they cool it or it and I think for her folks in will crack and it won’t hold when particular. It’s really difficult for it was made for. And when them to see her join the Catholic someone has reached that level of Church. spiritual integrity where it can hold Catalysing Personal Change what’s being poured into it by As the exemplars’ internal states and Spirit, then it operates differently. experiences and outward actions met their Phileena related how she had grown: interobjective world, self development and I had this deep longing in me…. It self growth occurred in processes of learning was moving from me holding my and growing cognitively, evolving spiritually, faith as something that I control and developing resilience. Dr. Ari’s family and determine to this faith holding member reported, “That change is there.” Dr. me. And so there was the sense of Ari himself noticed “a very big, big change it doesn’t matter. I don’t need as time went on,” stating that “certainly in answers…. It’s this new sense of my conduct, in the words I speak, the trust in the unknown…. That if we

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can take that leap of faith into the people” (WMF Board Member), and Phileena unknown, there’s this deeper trust “has been a major force for a lot of people in of that unknown holding us. recognising the humanity of people [globally] Catalysing Sociocultural Change and in the inter-exchange” of culture and Catalysing sociocultural change meant ideas. She and her husband have challenged that the exemplars have impact through the established practice that prioritises calling others to greater freedom, enabling pastoral care within mission-based philosophical and structural changes, and organisations and are instead enabling the empowering others. Phileena is credited with development of more autonomous profoundly reworking the WMF movement’s missionaries capable of self-care. culture and practices and stimulating change Participants commented that they see in the larger ecumenical community. Phileena Phileena empowering others, and that they has been “a huge benefit for us [WMF staff] have felt empowered by her. A co-worker and the community,” (Coworker) and her stated that Phileena has empowered those in willingness to share what she has learned has the WMF community to redefine the limits of “had a sweeping effect to even people in their traditions and find healthy balance. In other countries.” Phileena’s: particular, he remarked that Phileena has …contemplative awakening done a great service to women and men in changed everything for WMF…. redefining what it means to be a woman. He It’s arrested our activism – literally explained: arrested our activism and reoriented She’s really allowed, especially the it and redefined it. When we self- women in our community, but I describe as contemplative activists, would say it goes beyond that to that’s because of the reform that the men as well, to take a hard and Phileena brought. (Husband) thoughtful and even a renewed Her priest further commented that the theological perspective of what it exemplar’s own spiritual development means to be a woman, a woman of allowed her to see how to lead the WMF God, a woman in the church, a more thoughtfully and safeguard the woman in social action among the community from compassion fatigue and poor. What does motherhood burnout. One co-worker shared that Phileena mean? What does being a single brought an emphasis of accountability to the woman mean? But all of that kind movement and created structures to support of rethinking, again, going back to the community’s growth, including the some of the social and cultural and development of a comprehensive approach to religious traditions that we had handle and prevent personal crises and staff come from and trying to unravel burnout. She has redefined the WMF from that. I think it’s been really organisational culture and challenged the interesting because she’s…opened standard that contemplation cannot be up conversations…with the supported structurally in the workday. Her women, but it has [had] an effect husband elaborated further that Phileena on the men who are in relationship “really brings peace in the places, the lives, with the women. the communities, the organisations, and the He added that he has felt personally things that she connects to.” Furthermore, empowered by her to have the courage to Phileena and her husband are catalysts in the check out and perhaps “embrace other ways ecumenical world to move from “saving of expressing” his faith and its forms. to being in solidarity with

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Dr. Ari was seen as enacting significant leader coming to power, he works change in Sri Lankan society and beyond. A with him. (Friend) co-worker stated that he has “has contributed Moreover, Dr. Ari fosters sociocultural so much for the well being of ordinary change by inspiring others. His travel people.” assistant said that after he heard Dr. Ari speak The difference between his for the first time: compassion and his concept of I got bowled out. I thought, “Oh sharing to mine is that his is my God, this man is talking scientific. He would always say we something totally different. This is have to remove the root cause of the kind of vision we need for this the poverty…. That is the specialty country.” That evening I didn’t with him…. But he will ask that drink. I went home, and I isolated person why don’t you have a shirt, myself, and I meditated upon what why don’t we do something to get he said. a shirt. He will eventually give him Finally, Grandmother Mona makes a shirt, but he will try to remove sociocultural change happen: that root cause of poverty. [Laughter] almost like a butterfly. One co-worker stated that Dr. Ari was A butterfly that lives like in a bettering society by applying his utopian cocoon and then the butterfly vision and achieving tangible results. Village comes out, and the butterfly beneficiaries of the movement spoke of how represents change. Wherever she Dr. Ari brought house- and road-building goes she helps make change to projects to their village, and a co-worker happen whether it’s individually or explained that Dr. Ari helped villages learn collectively or globally or how to work collaboratively, “as a team,” whatever the case may be. She rather than to maintain distance between draws her energy to make change family groups. Three participants spoke of happen…. Positive changes take how Dr. Ari encouraged them to develop place through her efforts. (Co- meditation practices, which they continue to worker) maintain, sometimes more than 20 years Another co-worker called her one of “the later. One co-worker explained how she echo people” who will leave a mark of her shared Dr. Ari’s teachings with her family presence even after she passes. One co- and helped her family members become worker noted that the exemplar has done happier. His family member explained, much for her tribal communities by helping “Though we cannot solve everything…in our them preserve their language and cultures. own way, I think we have helped so many Her advocacy efforts brought sweat lodges people now.” Dr. Ari builds bridges across and cultural activities into the Arizona prison “party lines” (Friend) and collaborates with system for Native Americans, she advocated diverse groups: with the Joint Commission for Hospital Through this work of Sarvodaya, he Accreditation to permit talking circles be [Dr. Ari] managed to unify, get acknowledged as a valid form of treatment everybody into one place and work for Native Americans in substance abuse and together for the benefit of the mental health programs, she helped bring country and [for] the benefit of the spirituality into the treatment protocols in people and [for] benefit of all the Native American behavioural help services, living beings…. He is good with and she advocated at the United States every politician. Whatever the Congress to persuade congressman against

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separating substance abuse and mental health perpetuation throughout their affiliated issues in Native American populations. movements. This analysis suggested that the Finally, her advocacy in the United Nations exemplars mitigated stress and resisted established spiritual practice and belief as experiences of compassion fatigue/burnout basic rights of indigenous people in the through resilience, and engagement in Universal Declaration on Human Rights. committed, long-term spiritual practice was a Grandmother Mona’s positive impact key component of developing resilience. occurred in her ability to empower others. Limitations One colleague stated that the exemplar helps Study limitations included being “people recognise their own gifts,” and she predominantly cultured within dominant “helps communities see their own capacities cultures and being European American raised to hold the role that they have to protect their in the United States thus benefitting from own traditional territories” so that they can racial and socioeconomic privilege. It is take action. Grandmother Mona identified hoped that my more limited experience of creating opportunities as one of her mission being a social outsider combined with statements: “Some of the things I have done I previous immersions in non-dominant do not get paid for…but the payoff is creating cultures (e.g., Peace Corps Haiti) as well as opportunities for people who provide service my familiarity with varying types of spiritual to a bigger circle.” leaders and degrees of spiritual advancement Discussion have offset these primary social biases to The purpose of this investigation was to some degree. As was seen in the data explore the phenomenon of mature spiritual collection, those from less privileged activism through the lived experience of three populations commonly ‘mythologised’, and mature spiritual activists and those who know my privilege might have even served to limit them. Overall, the results support the unfounded positive projections. The assertion made by theorists and practitioners qualitative method and data treatment chosen who argue that marrying social and spiritual only interpreted data made accessible by engagement enables a synergistic interaction participants. Multiple streams of data were promoting healthy transformations in self and collected to offset this limitation. Cross- world. Results also affirmed the necessity of cultural differences likely affected both the personal development for the exemplars as data collection and the data analysis as mature spiritual activists. The cross case misinterpretation of semantic and conceptual analysis suggested that personal change was meanings is common in cross-cultural being catalysed as the individual settings. It is hoped that exemplar approval of psychological-phenomenological experiences their case studies signified that the cross- and personality traits of mature spiritual cultural differences were managed activists met outward actions in social effectively. contexts. Catalysing Personal Change was My bias in this study posed a limitation. identified as an intrinsic process, which when I believe that mature spiritual activism is a combined with Catalysing Sociocultural positive development that offers a more Change, seemed to lead to a dynamic, living constructive approach to social issues than macroprocess that yielded ongoing individual either social change or religious/spiritual and sociocultural transformations. It is traditions offer independently of one another. evident from the results of this investigation In order to minimise this risk, memoing that the exemplars believed combining allowed a forum to analyse conjectures spiritual and social engagement was critical versus empirically-valid evidence of for their own needs, and each supported its processes, whereby safeguarding against

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unfounded thematic presentations general principles because conclusions drawn Additionally, I worked closely with my were triangulated. committee chair and grounded theory Conclusion methods expert as well as other committee The current investigation of mature members to receive feedback on areas where spiritual activists and activism added relevant my own bias interfered with conclusions findings to socially engaged spirituality, drawn. community psychology, social action, and Data collection did not include more religious and spiritual traditions. The results negatively critical commentators of the of this study tentatively indicate that mature exemplars, which likely led to a less spiritual activism is capable of catalysing complete and more inherently positive view personal and sociocultural transformations. of spiritually mature activism. It is widely Results supported the theory that mature known that religion/spirituality is not spiritual activism enables balanced and deep universally good (Sarason, 1993; Walsh- engagements in both spiritual and social Bowers, 2000) and groups exist that domains. The study endorsed the theory that “espouse the spiritual, or religious, or committed social action and profound transcendent to be intolerant or destructive of spiritual engagement can function others with different perspectives” (Sarason, synergistically where the sum of both is 1993, p. 600). Also, organised greater than its constituent parts alone. The foster disconnection from social conditions potential potency of profound spiritual and justifications of the status quo (Walsh- development and social engagement further Bowers, 2000). While the purpose of this confirms the relevance of spirituality in study was not to ignore the pernicious community psychology. aspects of religion, there was an intentional References focus to investigate more integrated forms of Anderson, R. (2000). Intuitive inquiry: spirituality coherent with integral era Interpreting objective and subjective epistemology to empirically uncover the data. ReVision: A Journal of potential of healthy forms of socially Consciousness and Transformation, 22 engaged spirituality. In addition, this study (4), 31-39. did not collect sociological and/or Brenner, M. J., & Homonoff, E. (2004). Zen anthropological data, which would have and clinical social work: A spiritual provided a more nuanced understanding of approach to practice. Families in the historical, ethnographic, and Society, 85(2), 261-269. sociocultural factors that contributed to the Burdge, S. (2006). The relationship between factors assessed in this study. The results spirituality and peace activism: garnered are limited to the perspectives Phenomenological inquiry into the provided by the lenses utilised and experience of peace activists in Israel. potentially overstate the positive impact of Unpublished doctoral dissertation, personal and spiritual growth on the Institute of Transpersonal Psychology, exemplars’ social activism. The case studies Palo Alto, CA. presented are not necessarily representative Charmaz, K. (2006). Constructing grounded of all related cases, and the results of the data theory: A practical guide through analysis are not generalisable to the wider qualitative analysis. Thousand Oaks, population. However, as Lukoff, Edwards, CA: Sage. and Miller (1998) elucidate, it is possible the Corbin, J., & Strauss, A. (2008). Basics of results generated will gain credence as valid qualitative research: Techniques and

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Author biography Katherine E. Coder, Ph.D. serves as an early career psychologist on the Challenging Racism & Empowering Communities through Ethnocultural Research (CRECER) team at the University of Miami as well as working in private practice and in organisational consulting. Her doctoral thesis on spiritually advanced social change agency was completed at the Institute of Transpersonal Psychology (now called Sofia University). Other research interests include transpersonal social engagement and humanitarian aid worker wellbeing in Haiti.

Address for correspondence [email protected]

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