by Katherine Elizabeth Coder, Miami University
A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Transpersonal Psychology Institute of Transpersonal Psychology, Palo Alto, California.
Review: This paper appears to present Reality as a “spiritually advanced social change agent”. My reading of the Abstract is that it’s suggesting “spiritually advanced social change agents (will) enable positive and healthy transformation” into selves. I presume this means as selves “in (an) increasingly integral epoch.” Ie: a world collective? That is, spirituality being politicised?
Nothing in my multiple yearly experiences of the Mystical Experience of Reality (MER) over 15 years suggests anything of the kind. This smacks of human politics, leftwing politics in particular.
This is at variance with the mystical experience of Reality, (MER).
Humans are in an individual process of development into Reality, not into a “socially engaged spirituality”. Reality is not socially engaged. Reality is going about its own ineffable business, not ours. This individual development is only by Reality, from outside the human condition. Reality’s development is not concocted by human brains or minds.
Is this development into Reality what leading physicist Dr. David Chalmers (‘Facing up to the hard problem of consciousness’) has described as “the hard question” that currently – and possibly infinitely – baffles scientific or political method?
There is an abyss of consciousness between the repeatable experimental methods of science and the individual but similar, at least 12,000 year old culturally non specific experiences of mystics.
Fortunately, if this paper is anything to go by, humans have not been trusted individually or collectively to have any say whatsoever in this process by Reality! Reality is enough.
The following is the Abstract that comes with the paper. The full paper is available as a free PDF download at Academia.edu.
Abstract: “This dissertation is a qualitative study of socially engaged spirituality as practiced by spiritually advanced social change agents. The research question was “What is characteristic of social change agents identified as spiritually advanced?” This research came on the heels of the burgeoning movement of socially engaged spirituality and its many applications within an increasingly integral epoch.
As a growing phenomenon, socially engaged spirituality is discussed in lay and scholarly theoretical literature but little studied empirically. While advanced levels of spiritual development are theorized and proven to be beneficial to individuals, the combined study of advanced levels of spiritual development within socially engaged spirituality is evenless studied.
This phenomenon was investigated by conducting multiple case studies of 3 exemplar-networks from Buddhist, Christian, and Native American faith traditions. Two female exemplars and 1 male exemplar participated who ranged in ages from 37 to 79 years old and whooriginated from 3 different nations.
The data collected through in-depth semi-structured interviews, documents, and direct and participant observation were analyzed using a synthesis of case study and constructivist grounded theory. Cross case analysis determined the qualities of the phenomenon of spiritually advanced social change agency.
Results included 3 individual case narratives, a cross case report highlighting the major characteristics of spiritually advanced socialchange agency, and a theoretical model of its emergent dynamic. The findings suggested that spiritually advanced social change agents enabled positive and healthy transformation of self.”