Religion and evolution
By Jimmy Henderson
The whole idea of evolution has always been a contentious issue between religionists and scientists. Yet the evolution of the human being also links up with the idea of spiritual evolution. For instance, everything seems to point to the fact that the universe is geared towards growth and that in terms of human development this evolutionary process usually takes place naturally as the result of our day-to-day learning and growth experiences. But does this growth and development necessarily imply that we have descended from apes?
Even from a scientific viewpoint, there are major problems in trying to prove that we descended from apes. For instance, there are clear genetic distinctions between apes and humans. And from a common-sense point of view, if apes have evolved into humans, why are apes still around today? The fact that they (the apes) have been reproducing offspring for millions of years, suggests that the gene patterns of apes and humans have been separate since the beginning.
Second, the offering of a few bones as a missing link from the past does not really provide proof of an entire species of what should have been millions of individuals. Ape-men (half-ape, half-man) are presently simply nowhere to be seen, and at least some of them should still be around if all apes were in the process of slowly evolving into men.
However, does this support the religious argument that evolution did not take place at all, or is this whole process simply misunderstood? I believe the latter is true. For instance, from the standpoint of reason, we will still need to concede that even scientific or logical arguments that we have not evolved from apes does not necessarily imply that we were created in our current form, although this seems to be the most popular religious argument. Even over a relatively short period of a few centuries, our bodies have changed and certainly our mental and scientific thinking abilities have improved exponentially, so there does appear to be a rapid process of development taking place.
Perhaps the key to reconciling science with religion with regard to the theory of evolution lies with human psychology. For instance, the emergence of a distinct individual personality in a sentient being can logically only take place when there is a degree of self-awareness. This suggests that self -consciousness can only emerge in an individual when the particular structure is sufficiently complex to receive it. This supports the idea that early man may have existed in some primitive form or another, but did not become a distinct personality until his body and nervous system had evolved to a point where it could sustain self-awareness, at which point he became a ‘living soul’ (Gen. 2:7). Also, much of the Bible is written using metaphors and parables and it is quite possible that the 6 days mentioned in Holy Scriptures is a metaphor for 6 periods or stages of development. (The Bible does say that to God, a day is like a thousand years) (2 Peter 3:8). And that the spirit (breath) of God may only have entered the human body when it was ready and sufficiently complex to achieve self-awareness (following a period of evolution) Scriptures are not clear on exactly when and how long it took for the spirit to enter the body and for man to become a living soul. (Gen 2:7).
The metaphor of the ‘Divine Mind’
‘We exist in the Divine Mind as mental patterns or forms. And what we experience as separation from God is only the result of a loss of consciousness’.
J. Henderson
Many older religious and philosophical texts have likened the creator to a universal Divine Intelligence or ‘Mind’. This can be seen as a metaphor for a state of Being and existence which even now, we do not fully comprehend. This idea of a single Intelligence permeating the universe, from which we derive our own consciousness, links up with recent research into quantum physics as well as recent approaches in cognitive psychology which suggest that our sense of reality is actually composed of subjective experiences taking place in our consciousness. Within this framework, the ‘Divine Mind’ would not actually create reality as we see or know it, but rather a ‘situation’, which we interpret as real in terms of our own symbolic processes.
‘As above so below’
Hermes Trismegistus
Our view of reality
The metaphor of a Divine mind has huge implications for our understanding of reality as well as of ourselves and our true role and purpose in the universe. To explain this further, I will use an example based on the functioning of our own minds. We already know that we, as human beings, can create complex visual images using our faculty of imagery and our imagination. With practice, these images can be very real, three-dimensional and have a powerful effect on our bodies and unconscious minds. This can be seen in our bodies’ responses to dreams or nightmares. Now imagine a universal Divine Mind or Intelligence able to create and sustain elemental forms and images so powerful they assume a tangible quality in our minds.
What are we, if not consciousness?
This leads us to the question of our existence, role and purpose within such a metaphorical ‘Divine Mind’. Once again, let us relate this metaphor to the present structure and processing of our own minds. The famous psychologist Dr.George Kelly developed a theory in which our mind and thinking is seen as being organised into ‘personal constructs’ or mental representations of the world based on all our past experiences and memories. He showed that this ‘internal packaging’ of the mind into different images, thoughts and ideas, is every efficient, in that it actually speeds up and improves mental processing. He also showed that these ‘constructs’ are dynamic and actually grow and develop, becoming more complex over time.
If we relate this research to the idea of a universal ‘divine mind’, it suggests that our own individual personalities and minds could, in a similar way, be viewed as ‘constructs’ of a single, superior, universal or divine consciousness. Our human actions, experiences, thoughts and emotions would then provide the structure, content and form to this universal consciousness.
Archetypal images
However, it does not end there. As I said earlier, ‘constructs’ can also take the form of images, which represent the content of the mind in which they occur. And religious texts have always stated unequivocally that we, as human beings, are created in the image of God (Genesis 1:26). Perhaps this can now make more sense when viewed within the framework of us being constructs or archetypes of the universal Divine Mind. Archetypes also occur naturally within our own minds. These can be described as clusters or patterns of unresolved drives, thoughts, emotions or aspects of our psyche which form sub-personalities and appear to have a life of their own. Well known examples of archetypes are our ‘inner child’, the ‘parent’, the ‘victim’, the ‘aggressor’ or the ‘hero’.
If we accept ourselves as self-conscious archetypes of a single universal Divine Mind and Consciousness, it becomes easier to understand how we could exist as an ‘image’, simply by being able to embody and reflect this consciousness to various degrees.
What is particularly interesting is that if we extend this idea, we can also see how other powerful archetypes could exist and function independently of ourselves, having also evolved within the universal ‘whole’ or ‘collective unconscious’, as Carl Jung describes it. In fact, in terms of this metaphor, all forms of life and consciousness, including ourselves and other celestial beings such as angels or archangels, could be viewed as archetypal images within the Divine Mind or Intelligence, expressing aspects of this transcendent personality to various degrees and all being part of one great plan of divine evolution or unfoldment.
The metaphor of the dream
Finally, this metaphor is also very useful in explaining what is meant when some esoteric writers refer to the world as one of illusion, delusion or a dream. We can all dream and there is no logical reason why a universal Divine Mind would not be able to dream as well. In terms of this ‘metaphor within a metaphor’ (the dream within the Universal Mind), every situation and event would be very real to us (such as is experienced during a particularly bad dream). However, as with a dream, these experiences would ultimately exist only in consciousness. The fact that we all share these same experiences (a shared dream) would suggest that we all form an integral part of this universal Divine Mind as well as the dream, and would explain why we can never view ourselves as separate from God.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity and based in KZ Natal.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Monday, August 23, 2010
Tuesday, August 17, 2010
The evolution of consciousness
The Evolution of Consciousness
By Jimmy Henderson
‘Consciousness, like the universe, is ever expanding, moving outwards to fill the framework of all possibilities’
J. Henderson
The evolution of the human consciousness is merely another way of describing the process of spiritual evolution or the unfoldment of our souls or true spiritual selves through the different levels of so-called physical reality. Everything seems to point to the fact that the universe is geared towards growth and that in terms of human development this evolutionary process usually takes place naturally as the result of our day-to-day learning and growth experiences. However, as metaphysicians, we also know that the process can be speeded up through more fully conscious living and a daily commitment to self-development which usually occurs with religious, spiritual or metaphysical practices. These evolutionary processes can also be assisted by an association with higher forms of life and consciousness such as celestial beings and spiritual masters. For example, we know that the more we interact with, and stimulate children intellectually, the quicker they develop the necessary life and learning skills.
This whole idea of evolution has always been a contentious issue usually involving religionists versus scientists. However, even within metaphysics itself, many still do not fully understand the principles involved in the migration of the soul (or consciousness) through the animal, vegetable and mineral kingdoms. And this is often purely due to conceptual confusion and semantics. For example, does the idea of our consciousness entering the material world and passing through an evolutionary process of unfoldment really imply that at some stage we were a specific animal or insect, a vegetable such as a carrot or even a stone lying somewhere on a beach? To some people this seems unimaginable and even absurd, so perhaps the basic principles have not been clearly explained.
For instance, we need to first understand that the process taking place on this plane is not the spiritual self evolving but rather a gradual transmigration of a soul consciousness through increasingly complex physical structures in order to be able to more perfectly express its essential nature, which is, in fact, a part of God-Consciousness.
Second, individuation (or the emergence of a distinct individual personality), can logically only take place when there is at least a degree of self-awareness. This suggests that during the earlier stages of unfoldment, the soul consciousness is more likely to be submerged in a group or collective consciousness to emerge only later as an individual when the particular structure is sufficiently complex to receive it. In other words, even as early man may have existed in some primitive form or another, he did not become a distinct personality until his body and nervous system had evolved to a point where it could sustain self-awareness, at which point he became a ‘living soul’ (Gen. 2:7). (This answers the question as to how evolution and creationism can be reconciled).
This idea of group and collective consciousness is supported by research on the coordinated movements of animals such as schools of fish and flocks of birds (group consciousness) and the ‘connected’ and co-coordinated actions of bees and ants (collective consciousness). However, the antics, intelligence and emotion displayed by higher animals such as dolphins, apes and even some dogs and cats do suggest a distinct personality, so perhaps at that level of consciousness soul individuation is beginning to take place.
To conclude therefore, it is more logical to assume that on lower levels of consciousness, namely that of the minerals, plants, insects and even most animals, we are dealing with an embryonic group or collective consciousness through which the distinct spiritual personalities of our souls are merely passing and it would be wrong to say that any one of us was ever a specific vegetable or a fruit on the table, as opponents of the principle of the evolution of the soul or consciousness have laughingly challenged.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
By Jimmy Henderson
‘Consciousness, like the universe, is ever expanding, moving outwards to fill the framework of all possibilities’
J. Henderson
The evolution of the human consciousness is merely another way of describing the process of spiritual evolution or the unfoldment of our souls or true spiritual selves through the different levels of so-called physical reality. Everything seems to point to the fact that the universe is geared towards growth and that in terms of human development this evolutionary process usually takes place naturally as the result of our day-to-day learning and growth experiences. However, as metaphysicians, we also know that the process can be speeded up through more fully conscious living and a daily commitment to self-development which usually occurs with religious, spiritual or metaphysical practices. These evolutionary processes can also be assisted by an association with higher forms of life and consciousness such as celestial beings and spiritual masters. For example, we know that the more we interact with, and stimulate children intellectually, the quicker they develop the necessary life and learning skills.
This whole idea of evolution has always been a contentious issue usually involving religionists versus scientists. However, even within metaphysics itself, many still do not fully understand the principles involved in the migration of the soul (or consciousness) through the animal, vegetable and mineral kingdoms. And this is often purely due to conceptual confusion and semantics. For example, does the idea of our consciousness entering the material world and passing through an evolutionary process of unfoldment really imply that at some stage we were a specific animal or insect, a vegetable such as a carrot or even a stone lying somewhere on a beach? To some people this seems unimaginable and even absurd, so perhaps the basic principles have not been clearly explained.
For instance, we need to first understand that the process taking place on this plane is not the spiritual self evolving but rather a gradual transmigration of a soul consciousness through increasingly complex physical structures in order to be able to more perfectly express its essential nature, which is, in fact, a part of God-Consciousness.
Second, individuation (or the emergence of a distinct individual personality), can logically only take place when there is at least a degree of self-awareness. This suggests that during the earlier stages of unfoldment, the soul consciousness is more likely to be submerged in a group or collective consciousness to emerge only later as an individual when the particular structure is sufficiently complex to receive it. In other words, even as early man may have existed in some primitive form or another, he did not become a distinct personality until his body and nervous system had evolved to a point where it could sustain self-awareness, at which point he became a ‘living soul’ (Gen. 2:7). (This answers the question as to how evolution and creationism can be reconciled).
This idea of group and collective consciousness is supported by research on the coordinated movements of animals such as schools of fish and flocks of birds (group consciousness) and the ‘connected’ and co-coordinated actions of bees and ants (collective consciousness). However, the antics, intelligence and emotion displayed by higher animals such as dolphins, apes and even some dogs and cats do suggest a distinct personality, so perhaps at that level of consciousness soul individuation is beginning to take place.
To conclude therefore, it is more logical to assume that on lower levels of consciousness, namely that of the minerals, plants, insects and even most animals, we are dealing with an embryonic group or collective consciousness through which the distinct spiritual personalities of our souls are merely passing and it would be wrong to say that any one of us was ever a specific vegetable or a fruit on the table, as opponents of the principle of the evolution of the soul or consciousness have laughingly challenged.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Wednesday, August 11, 2010
Walking the labyrinth
Walking the labyrinth
By Jimmy Henderson
A labyrinth is a specially constructed pathway involving a series of twists and turns which generally leads to a central open area, linking up with a second pathway and eventually returning once again to the place of entry. Although it can be any shape, in practice, it is usually circular. In ancient times they were formed of mazelike patterns on the floors of medieval churches, intended perhaps to symbolize the tortuous journey of Christian pilgrims towards salvation. Labyrinths can be laid out using stones, mosaic or even clipped hedges.
Walking a labyrinth can result in profound inner spiritual experiences, as the twisting turns and patterns can be associated with the travelling, stops, changes in direction, entry through portals and into sacred chambers which occur during a real-life pilgrimage. The labyrinth therefore becomes a powerful metaphor for a symbolic inner journey which can be undertaken by anyone to obtain spiritual or intuitive guidance, as well as to receive impressions, feelings, thoughts, insights and images relating to different aspects of one’s life.
However, the spiritual impressions and shifts in consciousness taking place during the walk are very subtle. And in order to translate them into more tangible experiences, one has to engage the symbolic processes of the subconscious mind. This requires a prior working relationship which usually takes a few months to establish. However, sometimes even a brief period of preparation and meditation can be sufficient.
The preparation
The ideal is to engage in a walking meditation through the labyrinth, as our spiritual perception has to be heightened and the connection with our subconscious mind firmly established. This would require a brief period during which we relax and quiet our mind. The subtle spiritual impressions and subsequent promptings of our subconscious will not be heard through a mind which is cluttered and noisy. In this regard a simple meditation could be as follows:
Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, and breathe in 1,2,3,4, and so on. Carry on with the counting and breathing until your mind is free of all thought, completely quiet and you feel totally relaxed.
Once you have achieved this relaxed state of mind, you will need to direct your subconscious mind to the task at hand, that is, to translate the spiritual impressions into tangible experiences and to link your changes in direction and movements in the labyrinth to corresponding changes and shifts in your consciousness and perception. This requires either the use of affirmations or the setting of powerful intentions. In the case of affirmations, one could simply recite a prayer for assistance or repeat a phrase similar to the following; ‘I connect with my subconscious mind in order to receive spiritual impressions’. This would have to be repeated out loud (or mentally) at least three times. Second, another prayer or affirmation would be required to symbolically link the walk in the labyrinth to your own inner journey. For example, ‘I link my walk in the labyrinth to changes in my consciousness and perception (at least three times).
In the case of setting an intention, which is a statement that is said only once, but with absolute clarity, certainty and conviction, an appropriate phrase could be ‘I now connect with my subconscious mind in order to receive impressions and guidance’. A second affirmation to link the labyrinth to your own life and spiritual journey would be along the lines of ‘I now connect my movements in the labyrinth to my own inner journey’ (only once).
A more complex and comprehensive set of experiences could be obtained by setting your intention that the first part of the labyrinth will represent your past and unresolved issues, whilst the second half of the walk will indicate future possibilities (remembering that the future is not ‘set in stone’), but in most cases, this is not necessary.
Apart from these prayers, affirmations and intentions, I also recommend that before you begin the walk, you engage your faculty of creative visualisation. In other words, as you slowly move through the labyrinth in a meditative state, close your eyes from time to time and try to still see the patterns and pathways ahead in your imagination. This creates an opening or inner visual field for images (and impressions) to take form in your mind.
The process
Enter the labyrinth and start walking slowly and with mindfulness. Be very aware of subtle promptings. For instance, at certain times you may be prompted or moved to stop and reflect. It may seem as if you are suddenly frozen in that spot. During those moments try to detach and reflect on what you are sensing or feeling. It may be impressions, sensations or even images flickering in your consciousness as if it were a daydream. Try to make sense of these inner experiences in terms of your past or present life or spiritual situation. Apply any knowledge of symbolism or metaphors that you may have, as such images are often symbolic and may require interpretation.
During the walk you can also use a process of inner self-questioning. For instance, ‘What is the significance and association of this particular place in the labyrinth that I have suddenly been prompted to stop?’ Or ‘what is this feeling and what event in my life do I (symbolically) associate with this pattern, turn or corner?’ For example, you may have been prompting to pause at a sharp turn to the left. And you may be able to link this to a past turning point in your life. At this time, you may even recognise feelings and impressions associated with that earlier event. When you reach the central open area (corresponding to the inner chamber of your consciousness) wait awhile for any further guidance or information. Open your heart and feelings and ask yourself what these insights or impressions mean to you.
When you intuitively feel the moment is right, leave the central area and continue in the same contemplative manner, returning to the starting point. If you were unable to detach and reflect whilst walking the path of the labyrinth, make a mental record of any images, sensations, feelings or impressions for later interpretation when you have completed the exercise.
Once you leave the labyrinth always give thanks for the guidance and information you have been given. This establishes the correct state of mind and gratitude necessary for spiritual guidance.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
By Jimmy Henderson
A labyrinth is a specially constructed pathway involving a series of twists and turns which generally leads to a central open area, linking up with a second pathway and eventually returning once again to the place of entry. Although it can be any shape, in practice, it is usually circular. In ancient times they were formed of mazelike patterns on the floors of medieval churches, intended perhaps to symbolize the tortuous journey of Christian pilgrims towards salvation. Labyrinths can be laid out using stones, mosaic or even clipped hedges.
Walking a labyrinth can result in profound inner spiritual experiences, as the twisting turns and patterns can be associated with the travelling, stops, changes in direction, entry through portals and into sacred chambers which occur during a real-life pilgrimage. The labyrinth therefore becomes a powerful metaphor for a symbolic inner journey which can be undertaken by anyone to obtain spiritual or intuitive guidance, as well as to receive impressions, feelings, thoughts, insights and images relating to different aspects of one’s life.
However, the spiritual impressions and shifts in consciousness taking place during the walk are very subtle. And in order to translate them into more tangible experiences, one has to engage the symbolic processes of the subconscious mind. This requires a prior working relationship which usually takes a few months to establish. However, sometimes even a brief period of preparation and meditation can be sufficient.
The preparation
The ideal is to engage in a walking meditation through the labyrinth, as our spiritual perception has to be heightened and the connection with our subconscious mind firmly established. This would require a brief period during which we relax and quiet our mind. The subtle spiritual impressions and subsequent promptings of our subconscious will not be heard through a mind which is cluttered and noisy. In this regard a simple meditation could be as follows:
Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, and breathe in 1,2,3,4, and so on. Carry on with the counting and breathing until your mind is free of all thought, completely quiet and you feel totally relaxed.
Once you have achieved this relaxed state of mind, you will need to direct your subconscious mind to the task at hand, that is, to translate the spiritual impressions into tangible experiences and to link your changes in direction and movements in the labyrinth to corresponding changes and shifts in your consciousness and perception. This requires either the use of affirmations or the setting of powerful intentions. In the case of affirmations, one could simply recite a prayer for assistance or repeat a phrase similar to the following; ‘I connect with my subconscious mind in order to receive spiritual impressions’. This would have to be repeated out loud (or mentally) at least three times. Second, another prayer or affirmation would be required to symbolically link the walk in the labyrinth to your own inner journey. For example, ‘I link my walk in the labyrinth to changes in my consciousness and perception (at least three times).
In the case of setting an intention, which is a statement that is said only once, but with absolute clarity, certainty and conviction, an appropriate phrase could be ‘I now connect with my subconscious mind in order to receive impressions and guidance’. A second affirmation to link the labyrinth to your own life and spiritual journey would be along the lines of ‘I now connect my movements in the labyrinth to my own inner journey’ (only once).
A more complex and comprehensive set of experiences could be obtained by setting your intention that the first part of the labyrinth will represent your past and unresolved issues, whilst the second half of the walk will indicate future possibilities (remembering that the future is not ‘set in stone’), but in most cases, this is not necessary.
Apart from these prayers, affirmations and intentions, I also recommend that before you begin the walk, you engage your faculty of creative visualisation. In other words, as you slowly move through the labyrinth in a meditative state, close your eyes from time to time and try to still see the patterns and pathways ahead in your imagination. This creates an opening or inner visual field for images (and impressions) to take form in your mind.
The process
Enter the labyrinth and start walking slowly and with mindfulness. Be very aware of subtle promptings. For instance, at certain times you may be prompted or moved to stop and reflect. It may seem as if you are suddenly frozen in that spot. During those moments try to detach and reflect on what you are sensing or feeling. It may be impressions, sensations or even images flickering in your consciousness as if it were a daydream. Try to make sense of these inner experiences in terms of your past or present life or spiritual situation. Apply any knowledge of symbolism or metaphors that you may have, as such images are often symbolic and may require interpretation.
During the walk you can also use a process of inner self-questioning. For instance, ‘What is the significance and association of this particular place in the labyrinth that I have suddenly been prompted to stop?’ Or ‘what is this feeling and what event in my life do I (symbolically) associate with this pattern, turn or corner?’ For example, you may have been prompting to pause at a sharp turn to the left. And you may be able to link this to a past turning point in your life. At this time, you may even recognise feelings and impressions associated with that earlier event. When you reach the central open area (corresponding to the inner chamber of your consciousness) wait awhile for any further guidance or information. Open your heart and feelings and ask yourself what these insights or impressions mean to you.
When you intuitively feel the moment is right, leave the central area and continue in the same contemplative manner, returning to the starting point. If you were unable to detach and reflect whilst walking the path of the labyrinth, make a mental record of any images, sensations, feelings or impressions for later interpretation when you have completed the exercise.
Once you leave the labyrinth always give thanks for the guidance and information you have been given. This establishes the correct state of mind and gratitude necessary for spiritual guidance.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Sunday, August 8, 2010
Stress
Coping with stress
By Jimmy Henderson
Stress can be explained as a state of unpleasant tension in the body and mind caused by a person’s inability to cope with what is seen as a physical, emotional or psychological threat to his or her sense of well-being. In other words, becoming stressed involves a certain level of thinking as well as the belief that one is not competent to deal with the situation.
Any event or situation which takes place in everyday life can cause stress. For example, relationships, problems at work or at home or even finances. What is interesting is that we know from our everyday experience that a simple event such as a ‘fender-bender’ (car accident) can cause extreme stress to one person but not necessarily to another. And it is this personal interpretation (or perception) of the situation that is very important for follow-up counselling and therapy. This aspect of self-evaluation (which can also take place at a pre-conscious level) also means that one’s personal life, personality and culture all have a role to play in stress. For instance, the situation could be exaggerated by the memory of a similar unpleasant past experience or it may even not be a real threat at all, yet still produce the same stressful effect.
Research reveals that a little stress is necessary for people to perform at their best, for instance, it is normal for an athlete or competitor to be ‘hyped up’ before a race. So it is the actual severity and interpretation of the life-event as threatening and negative that results in the stress response. Let us now look at some of the factors influencing our response to a typical stressful experience and this will give us a clue as to how to control it.
Factors involved in stress
As I said earlier, a person’s response to any situation is influenced by a number of predisposing personal factors. For instance, some stress-related traits can be inherited from parents, such a low stress tolerance, higher than normal levels of anxiety or nervousness and chemical imbalances. Negative past experiences as a child could also play a role, resulting in a low self-esteem or poor self-image or inadequate coping, social or interpersonal skills. In other words, some people may simply not be mature enough to cope with a relatively ‘normal’ situation such as problems at work, a shortage of money, an argument with a friend or a break-up with a lover.
Unfortunately, our past family circumstances can also shape the present way we respond to difficult situations. If things at home are not what they should be, for instance, living in a home with a history of bad relationships, neglect, violence or substance abuse, we can already be experiencing a high level of stress. These domestic stressors and tensions then accumulate and affect our ability to cope with other stressful events in our lives. Some rather weak or ineffective ways of coping with problem situations can also be copied or ‘modelled’ by children, resulting later in adults who are unable to cope effectively with the normal challenges of life. On the other hand, a good family system, friends and community structures such as churches, temples, mosques and other welfare institutions can also provide much-needed support in times of a crisis. But not everyone has access to such a support base.
Research has shown that even the culture and society in which we are raised affect our responses and ability to manage stress. Work stress is quite common in a society which focuses on performance, the accumulation of riches and contains certain expectations or taboos which place undue pressure on men and women alike. Research has shown that even teenagers are subject to high levels of stress due to social problems, academic demands and high expectations. This is seen in the high rate of teenage suicide in SA. Even the media have been blamed to a certain extent for exposing us to violence and fuelling our insecurities during news broadcasts and certain types of advertising.
In some cases, religious beliefs and a stable value system can influence how we approach a particular problem and help to reduce stress. But then again, not everyone has such a system or is able to apply it effectively in their lives. In fact, some cultures do not even encourage soft interventions to reduce stress such as ongoing support and counselling, seeing it as a form of weakness (‘cowboys don’t cry’).
Stress symptoms
Severe stress can produces a variety of bodily symptoms and illnesses including chest pains, breathing problems (asthma), high blood pressure, increased heart-rate, palpitations, upset stomach and even lead to more serious issues such as panic attacks, chronic anxiety, depression and even suicide. One of its most notable effects is on our relationships, as the result of the withdrawal symptoms, increased irritability and low anger tolerance associated with stress. Research has shown a definite link between stress and aggression, leading to domestic violence and abuse.
With all this as a background, it is easy to see how any challenging life event could trigger a stress response. Apart from natural disasters, accidents, death, crime and violence, even everyday life-events such as separation, divorce, family instability and job-retrenchments can cause severe stress if we are unable to process and manage it effectively.
Coping with stress
The development of good coping mechanisms can help us to alleviate stress. In this regard, our own self-development is very important, as those with high self-esteem and a good self-image are less likely to ‘fall apart’ when confronted with a difficult situation. We have also seen the important role that our perceptions play in our experience of stress. For this reason, it is important to be able to remain positive, to recognise and to challenge any exaggerated and negative thoughts when they arise. If we carefully examine most situations, a solution can always be found, even though it may involve swallowing our pride and asking for help from others. Listing our priorities and having a clear plan of action will also help to reduce stress and return a measure of control.
In serious cases of stress, it may be advisable to seek help from medical or other therapeutic professionals. Drugs and tranquilizers can be effective in the short term but we actually need to learn to cope better, as new and challenging situations are simply part of life and will always arise from time to time. ‘Crutches’ such as pills and alcohol will certainly not solve the problem and will only give us temporarily relief. Counselling or psychotherapy is certainly better in the long term to deal with negative thinking, to change our thinking processes and to learn new interpersonal and coping skills. We may also have to be prepared to make lifestyle changes to adjust to new circumstances and reduce our stress, such as changing our job, consciously avoiding stressful situations, taking more holidays, pampering ourselves or finding pleasant distractions such as a new sport or hobby. By simply being more assertive and learning to say ‘no’ we can also reduce our workload and thus our stress levels.
Recently a number of novel and alternative measures have been found to be quite effective in managing day-to-day stress. For instance, meditation has great health benefits and aids in the relaxation of the brain. As a form of de-stressing, it brings about a temporary detachment from everyday issues and problems, allowing one’s mind to reset itself and has also been shown to produce a sense of mastery and control. This is especially true when it is conducted outside in the garden or in some natural setting. The presence of trees, flowers and even running water will greatly enhance our feelings of well-being and relaxation.
Meditation is based on sound psychological principles such as mental relaxation, mental creating and conscious mind control, which can bring about changes in one’s brainwave pattern and subsequent state of mind. In fact, it has become a recognised practice in some forms of therapy and is also finding acceptance in mainline religious and spiritual movements today.
The following exercise is a simple form of meditation to release stress which can be practiced at home or at the office. Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, breathe in 1,2,3,4, and so on.
Carry on with the counting and breathing until your mind is completely free of all thought, quiet and you feel totally relaxed. Try to meditate in this way for at least twenty seconds a few times each day.
Meditation can also be combined with visualisation or imagery to further help one to de-stress.
Visualisation or imagery is very useful for controlling stress and inducing a relaxed state of mind as well as being a very powerful means of self-empowerment. Research suggests that our subconscious mind cannot always differentiate between an inner (imagined) experience and an identical real-life situation. An example of this is the cold sweats and accelerated breathing and heart-rate we experience during a bad dream. We all have the power to create a mental picture of any scene or situation within our consciousness. And this has a similar effect on our body and subconscious mind to what would occur had we experienced this event in real-life. For this reason motivational speakers often encourage their audiences to visualise themselves achieving their goals or desired outcomes in order to develop confidence and a positive state of mind.
Simple imagery to reduce stress would therefore involve closing our eyes, relaxing our minds as if for meditation, and imagine being in a beautiful garden or scenic place. We need to involve all our senses and actually see, smell and touch the trees, bushes and flowers and even add movement by making the branches sway and the leaves flutter in the wind. Finally, we should see ourselves walking around and enjoying this garden or natural scene. A few minutes of this kind of exercise each day should bring about a relaxed state of mind and feelings of peace and tranquility as our bodies and subconscious minds respond to the imagery.
Jimmy Henderson is a trained trauma counsellor, metaphysical teacher and regular radio talk show guest and published author of a number of articles and a self-help book called ’Multi-Dimensional Thinking’, available at selected bookshops. He is currently busy with a research masters degree in psychology with Unisa. See his blog www.jimmyhendersonbooks.blogspot.com
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R. (Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Brookdale Health Hydro [info@brookdale.co.za]
By Jimmy Henderson
Stress can be explained as a state of unpleasant tension in the body and mind caused by a person’s inability to cope with what is seen as a physical, emotional or psychological threat to his or her sense of well-being. In other words, becoming stressed involves a certain level of thinking as well as the belief that one is not competent to deal with the situation.
Any event or situation which takes place in everyday life can cause stress. For example, relationships, problems at work or at home or even finances. What is interesting is that we know from our everyday experience that a simple event such as a ‘fender-bender’ (car accident) can cause extreme stress to one person but not necessarily to another. And it is this personal interpretation (or perception) of the situation that is very important for follow-up counselling and therapy. This aspect of self-evaluation (which can also take place at a pre-conscious level) also means that one’s personal life, personality and culture all have a role to play in stress. For instance, the situation could be exaggerated by the memory of a similar unpleasant past experience or it may even not be a real threat at all, yet still produce the same stressful effect.
Research reveals that a little stress is necessary for people to perform at their best, for instance, it is normal for an athlete or competitor to be ‘hyped up’ before a race. So it is the actual severity and interpretation of the life-event as threatening and negative that results in the stress response. Let us now look at some of the factors influencing our response to a typical stressful experience and this will give us a clue as to how to control it.
Factors involved in stress
As I said earlier, a person’s response to any situation is influenced by a number of predisposing personal factors. For instance, some stress-related traits can be inherited from parents, such a low stress tolerance, higher than normal levels of anxiety or nervousness and chemical imbalances. Negative past experiences as a child could also play a role, resulting in a low self-esteem or poor self-image or inadequate coping, social or interpersonal skills. In other words, some people may simply not be mature enough to cope with a relatively ‘normal’ situation such as problems at work, a shortage of money, an argument with a friend or a break-up with a lover.
Unfortunately, our past family circumstances can also shape the present way we respond to difficult situations. If things at home are not what they should be, for instance, living in a home with a history of bad relationships, neglect, violence or substance abuse, we can already be experiencing a high level of stress. These domestic stressors and tensions then accumulate and affect our ability to cope with other stressful events in our lives. Some rather weak or ineffective ways of coping with problem situations can also be copied or ‘modelled’ by children, resulting later in adults who are unable to cope effectively with the normal challenges of life. On the other hand, a good family system, friends and community structures such as churches, temples, mosques and other welfare institutions can also provide much-needed support in times of a crisis. But not everyone has access to such a support base.
Research has shown that even the culture and society in which we are raised affect our responses and ability to manage stress. Work stress is quite common in a society which focuses on performance, the accumulation of riches and contains certain expectations or taboos which place undue pressure on men and women alike. Research has shown that even teenagers are subject to high levels of stress due to social problems, academic demands and high expectations. This is seen in the high rate of teenage suicide in SA. Even the media have been blamed to a certain extent for exposing us to violence and fuelling our insecurities during news broadcasts and certain types of advertising.
In some cases, religious beliefs and a stable value system can influence how we approach a particular problem and help to reduce stress. But then again, not everyone has such a system or is able to apply it effectively in their lives. In fact, some cultures do not even encourage soft interventions to reduce stress such as ongoing support and counselling, seeing it as a form of weakness (‘cowboys don’t cry’).
Stress symptoms
Severe stress can produces a variety of bodily symptoms and illnesses including chest pains, breathing problems (asthma), high blood pressure, increased heart-rate, palpitations, upset stomach and even lead to more serious issues such as panic attacks, chronic anxiety, depression and even suicide. One of its most notable effects is on our relationships, as the result of the withdrawal symptoms, increased irritability and low anger tolerance associated with stress. Research has shown a definite link between stress and aggression, leading to domestic violence and abuse.
With all this as a background, it is easy to see how any challenging life event could trigger a stress response. Apart from natural disasters, accidents, death, crime and violence, even everyday life-events such as separation, divorce, family instability and job-retrenchments can cause severe stress if we are unable to process and manage it effectively.
Coping with stress
The development of good coping mechanisms can help us to alleviate stress. In this regard, our own self-development is very important, as those with high self-esteem and a good self-image are less likely to ‘fall apart’ when confronted with a difficult situation. We have also seen the important role that our perceptions play in our experience of stress. For this reason, it is important to be able to remain positive, to recognise and to challenge any exaggerated and negative thoughts when they arise. If we carefully examine most situations, a solution can always be found, even though it may involve swallowing our pride and asking for help from others. Listing our priorities and having a clear plan of action will also help to reduce stress and return a measure of control.
In serious cases of stress, it may be advisable to seek help from medical or other therapeutic professionals. Drugs and tranquilizers can be effective in the short term but we actually need to learn to cope better, as new and challenging situations are simply part of life and will always arise from time to time. ‘Crutches’ such as pills and alcohol will certainly not solve the problem and will only give us temporarily relief. Counselling or psychotherapy is certainly better in the long term to deal with negative thinking, to change our thinking processes and to learn new interpersonal and coping skills. We may also have to be prepared to make lifestyle changes to adjust to new circumstances and reduce our stress, such as changing our job, consciously avoiding stressful situations, taking more holidays, pampering ourselves or finding pleasant distractions such as a new sport or hobby. By simply being more assertive and learning to say ‘no’ we can also reduce our workload and thus our stress levels.
Recently a number of novel and alternative measures have been found to be quite effective in managing day-to-day stress. For instance, meditation has great health benefits and aids in the relaxation of the brain. As a form of de-stressing, it brings about a temporary detachment from everyday issues and problems, allowing one’s mind to reset itself and has also been shown to produce a sense of mastery and control. This is especially true when it is conducted outside in the garden or in some natural setting. The presence of trees, flowers and even running water will greatly enhance our feelings of well-being and relaxation.
Meditation is based on sound psychological principles such as mental relaxation, mental creating and conscious mind control, which can bring about changes in one’s brainwave pattern and subsequent state of mind. In fact, it has become a recognised practice in some forms of therapy and is also finding acceptance in mainline religious and spiritual movements today.
The following exercise is a simple form of meditation to release stress which can be practiced at home or at the office. Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, breathe in 1,2,3,4, and so on.
Carry on with the counting and breathing until your mind is completely free of all thought, quiet and you feel totally relaxed. Try to meditate in this way for at least twenty seconds a few times each day.
Meditation can also be combined with visualisation or imagery to further help one to de-stress.
Visualisation or imagery is very useful for controlling stress and inducing a relaxed state of mind as well as being a very powerful means of self-empowerment. Research suggests that our subconscious mind cannot always differentiate between an inner (imagined) experience and an identical real-life situation. An example of this is the cold sweats and accelerated breathing and heart-rate we experience during a bad dream. We all have the power to create a mental picture of any scene or situation within our consciousness. And this has a similar effect on our body and subconscious mind to what would occur had we experienced this event in real-life. For this reason motivational speakers often encourage their audiences to visualise themselves achieving their goals or desired outcomes in order to develop confidence and a positive state of mind.
Simple imagery to reduce stress would therefore involve closing our eyes, relaxing our minds as if for meditation, and imagine being in a beautiful garden or scenic place. We need to involve all our senses and actually see, smell and touch the trees, bushes and flowers and even add movement by making the branches sway and the leaves flutter in the wind. Finally, we should see ourselves walking around and enjoying this garden or natural scene. A few minutes of this kind of exercise each day should bring about a relaxed state of mind and feelings of peace and tranquility as our bodies and subconscious minds respond to the imagery.
Jimmy Henderson is a trained trauma counsellor, metaphysical teacher and regular radio talk show guest and published author of a number of articles and a self-help book called ’Multi-Dimensional Thinking’, available at selected bookshops. He is currently busy with a research masters degree in psychology with Unisa. See his blog www.jimmyhendersonbooks.blogspot.com
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R. (Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Brookdale Health Hydro [info@brookdale.co.za]
Wednesday, July 7, 2010
Child abuse
School talk : Ms Naiker
Definition : “Any action or inaction which is detrimental to the physical, emotional and developmental well-being of the child. It includes (but is not limited to) neglect, emotional abuse, physical abuse, sexual harassment and sexual abuse.” (WC Dept. Ed.)
Incidence (2009)
Still very high - over 4000 cases of neglect and ill-treatment of children reported last year
Most not reported
Many more could be included under sexual offences of which 71 000 were reported for 2009
Child abuse is usually found in 70% of domestic violence cases
The Childline Toll free number receives approximately 60000 to 90000 calls per month across all the provinces.
5 Areas of child abuse
Physical abuse (beatings)
Sexual abuse( rape and sexual assault)
Psychological abuse-breaking down the mental state of the child with ridicule or humiliating him/her (insults, threats, unkind words)
Emotional abuse –breaking down child emotionally with swearing, shouting, or ignoring–causing severe emotional upsets
Neglect (financial abuse)-not providing for the child’s basic needs in terms of food , shelter or education
Factors involved in child abuse
• Social systems approach
Speak of factors –not causes
Issues relating to the child cannot be separated from family issues, culture and role of society (form a circular pattern of interaction)
• The role of stress
Stress has been found to be the major factor leading to violence and child abuse in families –abuse usually set off by an incident
• The child’s personality or characteristics
Child is hyperactive -causing stress to parents
Child is demanding –learning problems,
Child has lack of discipline-(esp step-parents) – stress
Child is vulnerable, whining, (babies) sickly or disabled (high maintenance)
Child is disliked (esp step-children) unattractive, or parent is resentful towards child
(note the importance of the relationship with the child)
No early bonding or absent parent
• The family circumstances
Parent inherited certain traits (low frustration, quick temper )
Parent has personality problems ( low self-esteem, bad self-image-bully, anti-social or dominant personality)
Dysfunctional family (domestic violence, alcohol or drug abuse-not coping)
Parent has problems -past trauma, depression, other mental problems
Bad child–rearing practices (very strict, religious or cultural beliefs –patriarchal)
(corporal punishment)
Lack of parental skills –cannot deal with conflict or children (not coping)
Stress in family circumstances ( large family, single parent, marital problems, work or money problems)
• Social factors
Family shut off from community or extended family (class or bad relationships no help available)
Stressful socioeconomic conditions –unemployment, crime, bad housing, poverty,
lack of services (bad lifestyle)
Social pressures on parents regarding children - focus on performance, success , money)
Social class –ignored or isolated (social attitudes)
Cultural or religious values and beliefs regarding children (culture of violence)
Availability of community resources (churches, school guidance, help-centres, shelters, counseling, social welfare , NGO’s (Childline etc)
Role of media-TV, films and magazine can increase family pressures -promote violence, advertising (alcohol)
• Physical indicators of child abuse
Bruises on uncommonly injured body surfaces
High incidence of accidents or frequent injuries.
Fractures/broken bones in unusual places such as the skull, ribs etc
Lacerations, burns, injuries, swellings to face and extremities
Discolouration of skin, blunt-instrument marks, human hand marks
Evidence of poor care/failure to thrive.
• Behaviour associated with child abuse
Avoids physical contact and is suspicious of others (withdrawal)
Seems frightened of parents
Has difficulty getting along with others (aggressive and often hurts peers)
Overly anxious or otherwise depressed
Wears clothing to purposely conceal injury and refuses to undress for sport
Gives inconsistent versions about occurrences of injuries
Comes to school early and seems reluctant to go home afterwards or Is often late/absent from school
Has a history of running away from home
• Solutions
Education of the child –prevention and education programmes in schools, communities and other contexts. (as provided by Childline)-these provide information on children’s rights, what is child abuse, HIV/AIDS, responsible relationships and sexual behaviour
Children need to be encouraged to speak to someone they trust or to phone help organisations such as Lifeline or Childline
Education of parents –dealing with stress-related issues (coping and parenting skills)
Involvement of community and NGO’s (Childline, Lifeline, churches, societies, educational Ngo’s)
Involvement of government –school monitoring, child welfare institutions and police
(application of Domestic violence Act and Child Care act)
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R.(Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Fein, G. (1978 ). Child development. New Jersey: Prentice-Hall.
Havelin, Kate. (1961). Child abuse: Why do my parents hit me?. U.S.A : Capstone Press.
Articles
Browne, D.H. (1988).High risk infants and child maltreatment .Early child development and care , 31, 43-53.
Farrington, K. (1986) The application of stress theory to the study of family violence. Journal of family violence,1(2),131-148.
Gelles, R.J.,& Strauss, M.A.(1979).Violence in the American Family. Journal of Social Issues,35(2), 15-38.
Internet articles
http://www.childline.org.za/
http://www.wced.wcape.gov.za
http://www.wced.wcape.gov.za/documents/abuse/abuse_12.html.
http://www.saps.gov.za/children/child_abuse.htm http://www.saps.gov.za/statistics/reports/crimestats/2009/categories.htm
Definition : “Any action or inaction which is detrimental to the physical, emotional and developmental well-being of the child. It includes (but is not limited to) neglect, emotional abuse, physical abuse, sexual harassment and sexual abuse.” (WC Dept. Ed.)
Incidence (2009)
Still very high - over 4000 cases of neglect and ill-treatment of children reported last year
Most not reported
Many more could be included under sexual offences of which 71 000 were reported for 2009
Child abuse is usually found in 70% of domestic violence cases
The Childline Toll free number receives approximately 60000 to 90000 calls per month across all the provinces.
5 Areas of child abuse
Physical abuse (beatings)
Sexual abuse( rape and sexual assault)
Psychological abuse-breaking down the mental state of the child with ridicule or humiliating him/her (insults, threats, unkind words)
Emotional abuse –breaking down child emotionally with swearing, shouting, or ignoring–causing severe emotional upsets
Neglect (financial abuse)-not providing for the child’s basic needs in terms of food , shelter or education
Factors involved in child abuse
• Social systems approach
Speak of factors –not causes
Issues relating to the child cannot be separated from family issues, culture and role of society (form a circular pattern of interaction)
• The role of stress
Stress has been found to be the major factor leading to violence and child abuse in families –abuse usually set off by an incident
• The child’s personality or characteristics
Child is hyperactive -causing stress to parents
Child is demanding –learning problems,
Child has lack of discipline-(esp step-parents) – stress
Child is vulnerable, whining, (babies) sickly or disabled (high maintenance)
Child is disliked (esp step-children) unattractive, or parent is resentful towards child
(note the importance of the relationship with the child)
No early bonding or absent parent
• The family circumstances
Parent inherited certain traits (low frustration, quick temper )
Parent has personality problems ( low self-esteem, bad self-image-bully, anti-social or dominant personality)
Dysfunctional family (domestic violence, alcohol or drug abuse-not coping)
Parent has problems -past trauma, depression, other mental problems
Bad child–rearing practices (very strict, religious or cultural beliefs –patriarchal)
(corporal punishment)
Lack of parental skills –cannot deal with conflict or children (not coping)
Stress in family circumstances ( large family, single parent, marital problems, work or money problems)
• Social factors
Family shut off from community or extended family (class or bad relationships no help available)
Stressful socioeconomic conditions –unemployment, crime, bad housing, poverty,
lack of services (bad lifestyle)
Social pressures on parents regarding children - focus on performance, success , money)
Social class –ignored or isolated (social attitudes)
Cultural or religious values and beliefs regarding children (culture of violence)
Availability of community resources (churches, school guidance, help-centres, shelters, counseling, social welfare , NGO’s (Childline etc)
Role of media-TV, films and magazine can increase family pressures -promote violence, advertising (alcohol)
• Physical indicators of child abuse
Bruises on uncommonly injured body surfaces
High incidence of accidents or frequent injuries.
Fractures/broken bones in unusual places such as the skull, ribs etc
Lacerations, burns, injuries, swellings to face and extremities
Discolouration of skin, blunt-instrument marks, human hand marks
Evidence of poor care/failure to thrive.
• Behaviour associated with child abuse
Avoids physical contact and is suspicious of others (withdrawal)
Seems frightened of parents
Has difficulty getting along with others (aggressive and often hurts peers)
Overly anxious or otherwise depressed
Wears clothing to purposely conceal injury and refuses to undress for sport
Gives inconsistent versions about occurrences of injuries
Comes to school early and seems reluctant to go home afterwards or Is often late/absent from school
Has a history of running away from home
• Solutions
Education of the child –prevention and education programmes in schools, communities and other contexts. (as provided by Childline)-these provide information on children’s rights, what is child abuse, HIV/AIDS, responsible relationships and sexual behaviour
Children need to be encouraged to speak to someone they trust or to phone help organisations such as Lifeline or Childline
Education of parents –dealing with stress-related issues (coping and parenting skills)
Involvement of community and NGO’s (Childline, Lifeline, churches, societies, educational Ngo’s)
Involvement of government –school monitoring, child welfare institutions and police
(application of Domestic violence Act and Child Care act)
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R.(Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Fein, G. (1978 ). Child development. New Jersey: Prentice-Hall.
Havelin, Kate. (1961). Child abuse: Why do my parents hit me?. U.S.A : Capstone Press.
Articles
Browne, D.H. (1988).High risk infants and child maltreatment .Early child development and care , 31, 43-53.
Farrington, K. (1986) The application of stress theory to the study of family violence. Journal of family violence,1(2),131-148.
Gelles, R.J.,& Strauss, M.A.(1979).Violence in the American Family. Journal of Social Issues,35(2), 15-38.
Internet articles
http://www.childline.org.za/
http://www.wced.wcape.gov.za
http://www.wced.wcape.gov.za/documents/abuse/abuse_12.html.
http://www.saps.gov.za/children/child_abuse.htm http://www.saps.gov.za/statistics/reports/crimestats/2009/categories.htm
Thursday, May 6, 2010
The role of spiritual values
Lotus FM talk
The need for spiritual values in today’s world
What are spiritual values?
• Values are sets of guidelines which we use to govern our thinking, feeling and behaviour
• Spiritual values relate to a belief in God and His laws and how we should behave towards God and our fellow-man- usually based on sacred scriptures
• Spiritual values may not be only limited to traditional religious beliefs- some people and families are not ‘churchgoing’ but still share a spiritual awareness and values relating to their own thoughts on God and their relationship with others
• Some people may not even believe in God and still have values which influence their thinking and behavior towards other people in a positive way, based on moral values and universal principles of love and brotherhood
Looking at society today
Recent research suggests that the proper practice of one’s religious or spiritual beliefs (not only belonging to a church or religion) do reduce delinquency and crime, especially violent crime, but this does not apply to all categories, for example, white collar crime (Pettersson 1991, Evans et al 1995)
The role of religion and spiritual values
• Spiritual beliefs and values are an important component of mental heath, especially in emotional healing (Corey, 2001).
They can help people to find purpose and meaning in their lives
Can help people to accept responsibility in their lives
Can provide strength and support during difficult times and traumatic events
Encourages one to love, to care and to accept and forgive others ( and self)
(letting go of hurts, resentments, guilt and shame)
Can improve one’s behaviour towards others ( teaches tolerance and compassion)
Provides guidelines for letting go of self-destructive thoughts, feelings and actions (Risk behaviour)
How do we acquire spiritual values?
• Usually acquired form parents (oral tradition) but can be learnt by attending church, temple or mosque classes
• Socialisation –should be naturally included in parent’s or care-givers rearing of children
• Can also be learnt form reading or studying scriptures, books, articles and by attending religious or spiritual events and festivals.
• Importance of thinking for oneself, as persons can be attracted to a religion or spiritual practices and later find that they are dissatisfied
• People should ideally be allowed to complement traditional teachings with their own experiences (grow their faith or expand their set of spiritual values)
• Even without a formal religion, it is still possible to acquire spiritual values
For example,
The benefit of an enquiring mind –reading spiritual books and articles and asking questions of spiritual friends or acquaintances
In all cases, the exercise of spiritual faculties should be encouraged by means of meditation and conscious inner work (imagery)
• This could involve training by spiritual mentors as well as courses suited to their emerging understanding
• In all cases, the aim should be to cultivate a workable set of spiritual and ethical values, mind, self-awareness and a love of God, Spirit, nature and people
Raising children with spiritual values
• If one wishes to raise children in a spiritual environment, there would therefore be two questions to first consider
Does one wish to raise children in a traditional religion in which the spiritual practices involve regular church, temple or mosque attendance and prescribed training in the scriptures?
Or do we wish to offer them a more open and holistic view of the world and of spirituality in general
In other words, formulating our own spiritual programmme designed to fit the specific needs and development of our children (home-schooling in spiritual values)
• If we are already part of an organised religion and find that our spiritual needs are completely satisfied by the doctrines presented, and are quite willing to have our children raised in this framework, then much of our responsibility for the spiritual upbringing of the child can be handed over to the church, temple or mosque, which usually has a formalised scriptural study programme for children from pre-school to early adulthood
• This would merely have to be supplemented at home with instruction in meditation or prayer and dealing with any questions that the child may raise with regard to the religious instruction being presented
• However, some parents are not involved in traditional religious practices and there is another approach which involves a more personal involvement in the spiritual life of the child
Home-schooling in spiritual values
• Even if one already belongs to an organised religion, it is still a good practice to apply this approach in order to supplement the religious tradition
For this approach, the parents role would be that of facilitators, exposing the children to a framework of spiritual concepts and ideas, providing encouragement and support in their own search for spirituality but allowing them to unfold naturally at their own pace
When working with small children under the age of 5, a good start to this framework would be talking about the meaning of ‘right’ and ‘wrong’ and the positive reinforcement (encouragement) of actions and ideas in line with the universal laws of love and compassion
Children are naturally curious and will ask questions about everything. And if we wish to consciously direct them towards spirituality, our answers should be related to the spiritual values that we would wish them to incorporate
***
This should, in any case, be part of the normal socialisation process for any child
Appropriate to the child’s age, new ideas could be introduced such as soul and spirit, consciousness, the concept of a Supreme Being, divine Intelligence or guiding principle, as well as universal concepts such as tolerance, respect, brotherhood and love
At this time, the parents personal example to the child will be very important, as children use their parents as role models
As the child matures (as for adults starting out), they should be exposed to a variety of spiritual ideas from scriptures, books, articles and be encouraged to attend spiritual events and festivals
If required, any knowledge gained in this way can be related back to sacred scriptures, as this approach does not necessarily include a break with traditional religious practices, unless they are exclusive
Exposing the older child or even an adult to deeper spiritual issues would be based on their asking questions (Guideline**a child/person is ready for an answer when he /she asks the appropriate question)
It is also a good idea to expose them to spiritual practices such as ritual, prayer and meditation
Finally, they should be encouraged to formulate their own framework of spiritual values and ideas based on their own personal experiences
• In conclusion, I wish to appeal to you as an enlightened parent in modern times, to assume a more flexible view of spirituality and not try to force your child into a mould which does not fit his or her particular personality and spiritual gifts
Sources
Corey, G. (2001).Theory and Practice of Counselling and Psychotherapy. USA: Brookes /Cole
Thorlief Pettersson (1991) at www.jstor.org/pss/1386973
Evans et al (1995) at www.heinonline.org.
The need for spiritual values in today’s world
What are spiritual values?
• Values are sets of guidelines which we use to govern our thinking, feeling and behaviour
• Spiritual values relate to a belief in God and His laws and how we should behave towards God and our fellow-man- usually based on sacred scriptures
• Spiritual values may not be only limited to traditional religious beliefs- some people and families are not ‘churchgoing’ but still share a spiritual awareness and values relating to their own thoughts on God and their relationship with others
• Some people may not even believe in God and still have values which influence their thinking and behavior towards other people in a positive way, based on moral values and universal principles of love and brotherhood
Looking at society today
Recent research suggests that the proper practice of one’s religious or spiritual beliefs (not only belonging to a church or religion) do reduce delinquency and crime, especially violent crime, but this does not apply to all categories, for example, white collar crime (Pettersson 1991, Evans et al 1995)
The role of religion and spiritual values
• Spiritual beliefs and values are an important component of mental heath, especially in emotional healing (Corey, 2001).
They can help people to find purpose and meaning in their lives
Can help people to accept responsibility in their lives
Can provide strength and support during difficult times and traumatic events
Encourages one to love, to care and to accept and forgive others ( and self)
(letting go of hurts, resentments, guilt and shame)
Can improve one’s behaviour towards others ( teaches tolerance and compassion)
Provides guidelines for letting go of self-destructive thoughts, feelings and actions (Risk behaviour)
How do we acquire spiritual values?
• Usually acquired form parents (oral tradition) but can be learnt by attending church, temple or mosque classes
• Socialisation –should be naturally included in parent’s or care-givers rearing of children
• Can also be learnt form reading or studying scriptures, books, articles and by attending religious or spiritual events and festivals.
• Importance of thinking for oneself, as persons can be attracted to a religion or spiritual practices and later find that they are dissatisfied
• People should ideally be allowed to complement traditional teachings with their own experiences (grow their faith or expand their set of spiritual values)
• Even without a formal religion, it is still possible to acquire spiritual values
For example,
The benefit of an enquiring mind –reading spiritual books and articles and asking questions of spiritual friends or acquaintances
In all cases, the exercise of spiritual faculties should be encouraged by means of meditation and conscious inner work (imagery)
• This could involve training by spiritual mentors as well as courses suited to their emerging understanding
• In all cases, the aim should be to cultivate a workable set of spiritual and ethical values, mind, self-awareness and a love of God, Spirit, nature and people
Raising children with spiritual values
• If one wishes to raise children in a spiritual environment, there would therefore be two questions to first consider
Does one wish to raise children in a traditional religion in which the spiritual practices involve regular church, temple or mosque attendance and prescribed training in the scriptures?
Or do we wish to offer them a more open and holistic view of the world and of spirituality in general
In other words, formulating our own spiritual programmme designed to fit the specific needs and development of our children (home-schooling in spiritual values)
• If we are already part of an organised religion and find that our spiritual needs are completely satisfied by the doctrines presented, and are quite willing to have our children raised in this framework, then much of our responsibility for the spiritual upbringing of the child can be handed over to the church, temple or mosque, which usually has a formalised scriptural study programme for children from pre-school to early adulthood
• This would merely have to be supplemented at home with instruction in meditation or prayer and dealing with any questions that the child may raise with regard to the religious instruction being presented
• However, some parents are not involved in traditional religious practices and there is another approach which involves a more personal involvement in the spiritual life of the child
Home-schooling in spiritual values
• Even if one already belongs to an organised religion, it is still a good practice to apply this approach in order to supplement the religious tradition
For this approach, the parents role would be that of facilitators, exposing the children to a framework of spiritual concepts and ideas, providing encouragement and support in their own search for spirituality but allowing them to unfold naturally at their own pace
When working with small children under the age of 5, a good start to this framework would be talking about the meaning of ‘right’ and ‘wrong’ and the positive reinforcement (encouragement) of actions and ideas in line with the universal laws of love and compassion
Children are naturally curious and will ask questions about everything. And if we wish to consciously direct them towards spirituality, our answers should be related to the spiritual values that we would wish them to incorporate
***
This should, in any case, be part of the normal socialisation process for any child
Appropriate to the child’s age, new ideas could be introduced such as soul and spirit, consciousness, the concept of a Supreme Being, divine Intelligence or guiding principle, as well as universal concepts such as tolerance, respect, brotherhood and love
At this time, the parents personal example to the child will be very important, as children use their parents as role models
As the child matures (as for adults starting out), they should be exposed to a variety of spiritual ideas from scriptures, books, articles and be encouraged to attend spiritual events and festivals
If required, any knowledge gained in this way can be related back to sacred scriptures, as this approach does not necessarily include a break with traditional religious practices, unless they are exclusive
Exposing the older child or even an adult to deeper spiritual issues would be based on their asking questions (Guideline**a child/person is ready for an answer when he /she asks the appropriate question)
It is also a good idea to expose them to spiritual practices such as ritual, prayer and meditation
Finally, they should be encouraged to formulate their own framework of spiritual values and ideas based on their own personal experiences
• In conclusion, I wish to appeal to you as an enlightened parent in modern times, to assume a more flexible view of spirituality and not try to force your child into a mould which does not fit his or her particular personality and spiritual gifts
Sources
Corey, G. (2001).Theory and Practice of Counselling and Psychotherapy. USA: Brookes /Cole
Thorlief Pettersson (1991) at www.jstor.org/pss/1386973
Evans et al (1995) at www.heinonline.org.
Monday, May 3, 2010
THE BRIDGE BETWEEN RELIGION AND METAPHYSICS
Many people are still extremely suspicious or even critical of others who study metaphysics, mysticism or any teachings which do not fit into the category of mainstream religion. In my opinion, this is based largely on an unfounded fear or a lack of understanding of any of the new approaches to spirituality. For instance, metaphysics by definition, involves the study of phenomena relating to the mind and our sense of reality which extends beyond everyday understanding, and being very comprehensive, includes many views on spirituality. Metaphysical (and esoteric) teachings all acknowledge the existence of God in different ways. However, in terms of most traditional religions, God is usually only known through the revealed word in Holy Scriptures, whereas metaphysics suggests that it is possible to come to know God through the faculties of our minds and consciousness with a view to re-establishing a one-on-one relationship. Interestingly enough, the metaphysical practices involved in forming this relationship (meditation and contemplation), have been practiced by priests and monks for many centuries and still exist today. The religious use of prayer also suggests the value of forming a direct relationship with God. In fact, many Christians now use the ‘centering prayer’ which is a form of meditation.
Our relationship with the body
Religious scriptures, as well as a number of modern prophets such as Edgar Cayce, have foretold a time when such a close relationship between God and mankind will indeed be possible. For example, the doctrine of Christ’s second coming and the idea of a new Heaven and Earth both allude to a change taking place which will result in a direct communion with God. And these scriptures have, for many centuries, been exhorting us to prepare ourselves for these events. Surely this preparation would involve a transition to a new dispensation and framework of thinking and perception which will be able to fully embody this new relationship and our subsequent spiritual experiences?
The study of metaphysics introduces new processes with which we are able to prepare our bodies, minds and spirits and create the right conditions for such a new stage of spiritual development. For example, it introduces us to the idea of ‘energy-imbalances’ in the body and the need for holistic and healthy living, which is not so far removed from modern medical practices. In fact, many doctors now accept the involvement of practitioners such as chiropractors and homeopaths as well as alternative modalities, including acupuncture and types of massage which work with the body-energy. In fact, in this country, these practitioners are now recognised as fully-fledged practitioners by the Allied Health Professions council.
Metaphysical and religious thought
As children we are not really taught to think for ourselves and are often socially conditioned by well-meaning parents, teachers and religious institutions into believing that what they teach is the full and final truth on any matter, whether it is our view of the world, of reality or even of God. This becomes difficult to explain in the light of so many differing beliefs or points of view. As adults we often subconsciously long for a system of thinking which is truly our own, based on our own thoughts and personal experiences and not simply that which has been carried over for generations.
And while it is true that metaphysics represents a more universal and expanded framework of thinking, it encourages free thought and avoids the pitfalls of many dogmatic religious concepts. For instance, being open and inter-connected with other branches of knowledge, metaphysics is able to encompass and include all new discoveries and research in the different fields, thus avoiding the inner contradictions and denialism often associated with closed systems of thinking.
However, some people are still very uncomfortable with new concepts and words such as ‘universalism’, ‘interconnectedness’, ‘consciousness’, or even ‘psychic’ and ‘channeling’, yet this is simply part of a new terminology which integrates much of the intellectual, psychological and scientific knowledge of our age into a more comprehensive or universal framework or paradigm. For example, religious ideas such as the existence of the soul and divine spirit have always been acknowledged and even emphasized in metaphysics, but have merely been given other names such as the ‘inner or higher self’ which have a more broad-based meaning. In terms of human psychology, more universal concepts are actually important and essential to allow us to process, interpret and understand new experiences. Imagine a situation in which powerful spiritual events begin to unfold in our lives, such as has been foretold in sacred scriptures, and we are unable to process, interpret or even understand them in terms of our current thinking. Even worse, we deny, ignore or overlook them because they do not make sense in terms of present dogmatic beliefs.
Metaphysical perception
Imagine also a situation when one day, the heavens open to reveal the legions of angels spoken of in sacred scriptures, and we are filled with fear and terror having never even considered the existence of such higher forms of life and consciousness. It is therefore not more reasonable and fitting that we now consciously begin to unfold our higher faculties of perception in order to prepare for the spiritual awakening as foretold? Metaphysics approaches this issue of messengers of light with great reverence and yet creates the opportunity for us to develop our perception safely, placing us gradually in contact with these celestial beings to receive their guidance and teaching.
God and Man
Finally, metaphorically speaking, while it is true that the processes of applied metaphysics do attempt to show us the way home to the primordial ‘Garden of Eden’ (that original relationship where we communed with the Divine) by acknowledging the presence (image) of God within us, this is not usurping the power of God, but rather acknowledging it, as well as our true role in the Divine plan.
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