The Associate Director of the Center for Spiritual Coaching helps clients develop a "Spiritual self-schema" to access their spiritual nature in daily life. They integrate spiritual practices with cognitive techniques to construct a personal spiritual path. The goal is for clients' spiritual path to become their predominant self-schema, guiding thoughts and actions in a compassionate way. Responsibilities include training in spiritual and positive psychology programs to effectively build clients' spiritual schemas and transform suffering.
Is Spiritual Intelligence a form of Intelligence? The ideas expressed are per the university curriculum, and the author has refrained from expressing her views.
Is Spiritual Intelligence a form of Intelligence? The ideas expressed are per the university curriculum, and the author has refrained from expressing her views.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
Service encounters, emotional labor, and mindfulnessIan McCarthy
From the seclusion of monastic life to the noise of Silicon Valley, the ancient practice of mindfulness has ‘come out of the cloister.’ As an antidote to mindless cognition and behavior, the practice of mindfulness - with its principle o grounding attention in the present moment - has been shown to have powerful and positive effects at both the individual and the collective level and in fields as wideranging as medicine, schooling, prison programs, law and negotiation, business, and even the army. This installment of Marketing & Technology introduces mindfulness to managers and explores its potential for enhancing the service encounter. We begin by reviewing the two main conceptualizations of mindfulness: the cognitive and the contemplative. We then explore the service encounter from the perspective of emotional labor and show how mindfulness can change surface acting into deep acting, thereby significantly improving the service encounter for both the consumer and provider. We also explore the other benefits of mindfulness and their application to the service encounter: adaptability, flexibility, and creativity. We conclude by sharing resources for managers interested in implementing mindfulness training.
"The saving formula according to the teachings of Confucius is working to integrate one's personality and helping others to do the same simultaneously."
What is the teaching of the Buddha?
Is it a religion, or is it really something else—something we don’t even have a word for?
Why does Buddhism have so many rules?
Is there a scientific basis for integrity, ethics, morality, right and wrong?
What are the benefits of precepts like truthfulness, mindfulness and renunciation?
Aren’t they just outmoded beliefs?
Unity or oneness is the goal.
Mindfulness misdefined as open, receptive, pre-verbal awareness.
The Buddha does not speak with final authority because of cultural differences.
Idealism or perfection is unrealistic, against human nature.
Suttas should not be read as literal descriptions but as poetic mythology.
The Suttas encourage meditative activism.
Unity or oneness is the goal.
In our day-to-day personal and inter-personal social life, Yoga has given us multitudes of tools, concepts, attitudes and techniques through which we can attain inner contentment leading to happiness and spiritual realization while simultaneously creating harmony in all relationships. All psycho-social qualities essential for healthy inter-personal relationships are cultivated when we live a life of Yoga that is in tune with the eternal Dharma.
This article appeared in the Annals of SBV 2014; 3 (1): 53-60.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
Service encounters, emotional labor, and mindfulnessIan McCarthy
From the seclusion of monastic life to the noise of Silicon Valley, the ancient practice of mindfulness has ‘come out of the cloister.’ As an antidote to mindless cognition and behavior, the practice of mindfulness - with its principle o grounding attention in the present moment - has been shown to have powerful and positive effects at both the individual and the collective level and in fields as wideranging as medicine, schooling, prison programs, law and negotiation, business, and even the army. This installment of Marketing & Technology introduces mindfulness to managers and explores its potential for enhancing the service encounter. We begin by reviewing the two main conceptualizations of mindfulness: the cognitive and the contemplative. We then explore the service encounter from the perspective of emotional labor and show how mindfulness can change surface acting into deep acting, thereby significantly improving the service encounter for both the consumer and provider. We also explore the other benefits of mindfulness and their application to the service encounter: adaptability, flexibility, and creativity. We conclude by sharing resources for managers interested in implementing mindfulness training.
"The saving formula according to the teachings of Confucius is working to integrate one's personality and helping others to do the same simultaneously."
What is the teaching of the Buddha?
Is it a religion, or is it really something else—something we don’t even have a word for?
Why does Buddhism have so many rules?
Is there a scientific basis for integrity, ethics, morality, right and wrong?
What are the benefits of precepts like truthfulness, mindfulness and renunciation?
Aren’t they just outmoded beliefs?
Unity or oneness is the goal.
Mindfulness misdefined as open, receptive, pre-verbal awareness.
The Buddha does not speak with final authority because of cultural differences.
Idealism or perfection is unrealistic, against human nature.
Suttas should not be read as literal descriptions but as poetic mythology.
The Suttas encourage meditative activism.
Unity or oneness is the goal.
In our day-to-day personal and inter-personal social life, Yoga has given us multitudes of tools, concepts, attitudes and techniques through which we can attain inner contentment leading to happiness and spiritual realization while simultaneously creating harmony in all relationships. All psycho-social qualities essential for healthy inter-personal relationships are cultivated when we live a life of Yoga that is in tune with the eternal Dharma.
This article appeared in the Annals of SBV 2014; 3 (1): 53-60.
Ielts reading tips by dolphin head hunters ielts institute in chandigarhDolphin Head Hunters
Dolphin Head Hunters is a reknowned institute for IELTS coaching in chandigarh since 2009. We are sharing some IELTS reading tips for the better understanding of IELTS reading questions and tricks required to solve the ielts exam.
Top five skills which everyone should have in their emotional toolbox are
1.Resilience
2.Creativity
3.Assertiveness
4.Mental Flexibility
5.Self Awareness
Top five skills which everyone should have in their emotional toolbox are
1.Resilience
2.Creativity
3.Assertiveness
4.Mental Flexibility
5.Self Awareness
This power point presentation is on Carl Rogers theory of personality. This ppt would be helpful for both UG and PG students and is developed to fulfill the objective of curriculum.
Albert Bandura (1925-2021) was the David Starr Jordan Professor Emeritus of Social Science in Psychology at Stanford University. He was a major influence on the transition between behaviorism and cognitive psychology and contributed to the field of psychology in many ways for over 70 years.
He proposed the Social Cognitive Theory that talked about human beings getting influenced by models they observe around them. These models could emerge out of a person’s daily interactions, experiences, and also media influences. This was another view of behavior as opposed to looking at it from the perspective of what was reinforced or has the consequences of punishment.
Become a better leader and manager by clarifying your thinking - understand not what you think but also how you think and why you think that way you do .... Learn the Power of Spiral Dynamics and improve the quality of your working life
"The rise of black power had a profound effect upon the appearance of black theology. When Carmichael and other radical black activists separated themselves from King's absolute commitment to nonviolence by proclaiming black power, white Christians especially members of the clergy, called upon their black brothers and sisters in the gospel to denounce black power as unChristian. To the surprise of white Christians, the National Committee of Negro Churchmen (NNC); later to become NCBC) refused to follow their advice and instead wrote a "Black Power Statement" that was published in the New York Time, July 31, 1966.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Using an interdisciplinary approach and a phenomenological, hermeneutic, mystagogical methodology, this paper explores how children describe the deep fruits of meditation in their lives. Seventy children, aged 7 to 11, from four Irish primary schools were interviewed; all had engaged in meditation as a whole-school practice for at least two-years beforehand. The study sought to elicit from children their experience, if any, of the transcendent in meditation. It concludes that children can and do enjoy deep states of consciousness and that meditation has the capacity to nourish the innate spirituality of the child. It highlights the importance of personal spiritual experience for children and supports the introduction of meditation in primary schools.
ASSESSMENT OF CHARACTER STRENGTHS AMONG YOUTH: THE VALUES IN ACTION INVENTORY...Jonathan Dunnemann
Raising virtuous children is an ultimate goal not only of all parents and educators but also of all societies. Across different eras and cultures, identifying character strengths (virtues) and cultivating them in children and youth have been among the chief interests of philosophers, theologians, and educators. With a few exceptions, these topics have been neglected by psychologists. However, the emerging field of positive psychology specifically emphasizes
building the good life by identifying individual strengths of character and fostering them (Seligman, 2002). Character strengths are now receiving attention by psychologists interested in positive youth development.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
Depression is the leading cause of illness and disability in adolescents worldwide. Resilience training, founded on principles of positive psychology, is correlated with lower depression and
substance misuse in U.S. adolescents and military personnel. However, resilience training has focused primarily on secular interventions using western material. Religion is strongly correlated
with lower depression and also with well-being in developing countries. Ninety percent of adolescents live in developing countries, and at least two-thirds are oral learners who prefer
learning through stories and drama. This paper proposes a Bible story based curriculum that trains students in problem solving skills, character strengths, and both spiritual and secular
research-tested principles for resilience and well-being. The Bible is available by audio recording in 751 languages and offers a broad base of archetypal stories for teaching resilience. The
program is easily reproducible, culturally adaptable, respectful of all religions, and specifically crafted for oral learners. Through audio recordings to maintain fidelity, train the trainer programs
for dissemination and support of national and community leaders, the proposed curriculum for Global Resilience Oral Workshops (GROW) has potential to lower depression and lift well-being
in adolescents around the world.
Historical criticism attempts to read texts in their original situations, informed by literary and cultural conventions reconstructed from comparable texts and artifacts. African American interpretation extends this approach to questions about race and social location for the ancient text, its reception
history, and its modern readers. It arose as a corrective and alternative to white supremacist use of the Bible in moral and political arguments regarding race, civil rights, and social justice. Accordingly, African American interpretation has combined the
insights of abolitionists and activists with academic tools to demonstrate how biblical interpretation can function as an instrument of oppression, obfuscation, or opportunity. Of course, most of these developments have occurred in the larger framework of American Christianity. Yet, its analyses reach
beyond that specific setting, touching on the connections between the Bible and race in public discourse generally, whether in government, academia, or popular culture.
Appropriating Universality: The Coltranes and 1960s SpiritualityJonathan Dunnemann
The role of the Black Protestant Church has figured prominently in scholarly discussions of African American music culture, and to some extent its importance has been explored with respect to jazz. However, with the exception of the Nation of Islam, the influence of Eastern religious practices among black Americans has not been significantly researched nor have adequate connections been made between these spiritual pursuits and the musical innovations they inspired. Nevertheless, since the mid-’60s, black American artists have explored Yoga, Hinduism, various sects of Buddhism, Ahmadiya Islam, and Bahá’í. The
aesthetic impact of these pursuits has been multi-dimensional and far-reaching. In their study of Asian philosophy and religion, jazz musicians have been exposed to the sounds and musical processes they have discovered in the cultures from which these traditions have emerged. One can hear this influence in musical borrowings, such as the use of traditional instrumentation, the reworking of melodic material from folk and classical genres, and the incorporation of indigenous
improvisational and compositional techniques. Though less audible, Eastern spiritual traditions have also exerted a more abstract philosophical influence that has shaped jazz aesthetics, inspiring jazz musicians to dissolve formal and stylistic boundaries and produce works of great originality. Contextualizing the spiritual explorations of John and Alice Coltrane within American religious culture and liberation movements of the 1960s, this essay explores the way that
their eclectic appropriation of Eastern spiritual concepts and their commitment to spiritual universality not only inspired musical innovation, but also provided a counter-hegemonic, political, and cultural critique.
Who Is Jesus Christ for Us Today?
To say that Jesus Christ is the truth of the Christian story calls for further examination. It is one thing to assert that the New Testament describes Jesus as the Oppressed One who came to liberate the poor and the weak (Chap. 4); but it is quite another to ask, Who is Jesus Christ for us today? If twentieth-century Christians are to speak the truth for their sociohistorical situation, they cannot merely repeat the story of what Jesus did and said in Palestine, as if it were selfinterpreting for us today. Truth is more than the retelling of the biblical story. Truth is the divine happening that invades our contemporary situation, revealing the meaning of the past for the present so that we
are made new creatures for the future. It is therefore our commitment to the divine truth, as witnessed to in the biblical story, that requires us to investigate the connection between Jesus' words and deeds in firstcentury Palestine and our existence today. This is the crux of the christological issue that no Christian theology can avoid.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
"This formative analysis is... on the significant developments in religious education by and for Black people, principally in the US. ..., I describe my own participative approaches to Black theology by means of transformative pedagogy, which utilizes interactive exercises as a means of combining the insights of the aforementioned ideas and themes into a transformative mode of teaching and learning."
"..., I have attempted to combine the radical intent of transformative education arising from the Freirerian tradition with Black liberation theology in order to develop a more participative and interactive mode of theo-pedagogical engagement that moves intellectual discourse beyond mere theorizing into more praxis based forms of practice.
Development of a Program for the Empowerment of Black Single Mother Families ...Jonathan Dunnemann
The most rapid growing family type in the United States is the single parent family. It is the dominant family type in the African-American community. According to the United States Bureau of the Census (2010), 69% of all Black children are born to single mothers. Single mother families are at a dramatically greater risk for drug and alcohol abuse, mental illness, suicide, poor educational performance, teen pregnancy, and criminality (National Center for Health Statistics, 1993).
Black Males, Social Imagery, and the Disruption of Pathological IdentitiesJonathan Dunnemann
Throughout the history of the U.S., racialized groups have often had their experiences profoundly shaped by social imagery in ways that have created tremendous hardships in the quest for
self-actualization and a healthy sense of self.
The purpose of this article is to shed light on the manner in which Black males have been one of the primary victims of negative social imagery and how the remnants of these constructions continue to have contemporary influences, ....
The Roman Empire A Historical Colossus.pdfkaushalkr1407
The Roman Empire, a vast and enduring power, stands as one of history's most remarkable civilizations, leaving an indelible imprint on the world. It emerged from the Roman Republic, transitioning into an imperial powerhouse under the leadership of Augustus Caesar in 27 BCE. This transformation marked the beginning of an era defined by unprecedented territorial expansion, architectural marvels, and profound cultural influence.
The empire's roots lie in the city of Rome, founded, according to legend, by Romulus in 753 BCE. Over centuries, Rome evolved from a small settlement to a formidable republic, characterized by a complex political system with elected officials and checks on power. However, internal strife, class conflicts, and military ambitions paved the way for the end of the Republic. Julius Caesar’s dictatorship and subsequent assassination in 44 BCE created a power vacuum, leading to a civil war. Octavian, later Augustus, emerged victorious, heralding the Roman Empire’s birth.
Under Augustus, the empire experienced the Pax Romana, a 200-year period of relative peace and stability. Augustus reformed the military, established efficient administrative systems, and initiated grand construction projects. The empire's borders expanded, encompassing territories from Britain to Egypt and from Spain to the Euphrates. Roman legions, renowned for their discipline and engineering prowess, secured and maintained these vast territories, building roads, fortifications, and cities that facilitated control and integration.
The Roman Empire’s society was hierarchical, with a rigid class system. At the top were the patricians, wealthy elites who held significant political power. Below them were the plebeians, free citizens with limited political influence, and the vast numbers of slaves who formed the backbone of the economy. The family unit was central, governed by the paterfamilias, the male head who held absolute authority.
Culturally, the Romans were eclectic, absorbing and adapting elements from the civilizations they encountered, particularly the Greeks. Roman art, literature, and philosophy reflected this synthesis, creating a rich cultural tapestry. Latin, the Roman language, became the lingua franca of the Western world, influencing numerous modern languages.
Roman architecture and engineering achievements were monumental. They perfected the arch, vault, and dome, constructing enduring structures like the Colosseum, Pantheon, and aqueducts. These engineering marvels not only showcased Roman ingenuity but also served practical purposes, from public entertainment to water supply.
Unit 8 - Information and Communication Technology (Paper I).pdfThiyagu K
This slides describes the basic concepts of ICT, basics of Email, Emerging Technology and Digital Initiatives in Education. This presentations aligns with the UGC Paper I syllabus.
Ethnobotany and Ethnopharmacology:
Ethnobotany in herbal drug evaluation,
Impact of Ethnobotany in traditional medicine,
New development in herbals,
Bio-prospecting tools for drug discovery,
Role of Ethnopharmacology in drug evaluation,
Reverse Pharmacology.
Synthetic Fiber Construction in lab .pptxPavel ( NSTU)
Synthetic fiber production is a fascinating and complex field that blends chemistry, engineering, and environmental science. By understanding these aspects, students can gain a comprehensive view of synthetic fiber production, its impact on society and the environment, and the potential for future innovations. Synthetic fibers play a crucial role in modern society, impacting various aspects of daily life, industry, and the environment. ynthetic fibers are integral to modern life, offering a range of benefits from cost-effectiveness and versatility to innovative applications and performance characteristics. While they pose environmental challenges, ongoing research and development aim to create more sustainable and eco-friendly alternatives. Understanding the importance of synthetic fibers helps in appreciating their role in the economy, industry, and daily life, while also emphasizing the need for sustainable practices and innovation.
Model Attribute Check Company Auto PropertyCeline George
In Odoo, the multi-company feature allows you to manage multiple companies within a single Odoo database instance. Each company can have its own configurations while still sharing common resources such as products, customers, and suppliers.
Instructions for Submissions thorugh G- Classroom.pptxJheel Barad
This presentation provides a briefing on how to upload submissions and documents in Google Classroom. It was prepared as part of an orientation for new Sainik School in-service teacher trainees. As a training officer, my goal is to ensure that you are comfortable and proficient with this essential tool for managing assignments and fostering student engagement.
The Art Pastor's Guide to Sabbath | Steve ThomasonSteve Thomason
What is the purpose of the Sabbath Law in the Torah. It is interesting to compare how the context of the law shifts from Exodus to Deuteronomy. Who gets to rest, and why?
The Art Pastor's Guide to Sabbath | Steve Thomason
Associate director of the center for spiritual coaching
1. Associate Director of the Center for Spiritual Coaching 2012
Author: Jonathan Dunnemann
“I am often confronted by the necessity of standing by one of my empirical selves and relinquishing the rest
… the seeker of this truest, strongest, deepest self must review the list carefully, and pick out the one on
which to stake his salvation.”
William James, Principles of Psychology (1890-1950).
NY: Dover Press, pp. 309-310.
Objective:
The ―Associate Director of of the Center for Spiritual Coaching‖ focuses on “The Spiritual Self-
Schema (3-S) and Development” (Avants, S. K., and Margolin, A., 2003; Yale University School of
Medicine) of others in all aspects of their daily life. ―In cognitive psychology, the word schema is used to
describe a mental process for efficiently processing and organizing incoming information (p. 3).‖ Consider
the following explanation:
We [all]process information about ourselves schematically. This means that our brains store in
memoryfeedback throughout our lifetime (e.g., from others, from our senses, our bodies), and it
links this information to our emotions and physiology in a complex interconnecting self-system
that triggers automated scripts and behavioral action sequences that help us respond rapidly
across situation. We don’t have to stop and think, ―what kind of person am I‖ and ―how would
such a person respond?‖ Rather, cues in the environment trigger a schema that sets into motion
an automated sequence of cognitive, emotional, and physiological response.
Not only do we create and activate multiple self-schemas across our lifetime, any one of a
number of self-schemas may be activated at any given time. For example, when we are in the
company of our parents, our child self-schema may well become active no matter whether we are
6 years old or 60; however, in the company of our own children, our parent self-schema takes
over. Furthermore, the self-schema that is active at home, and the one that is active when dating
might be quite unlike self-schema that is most active when we marry.
The self-schema that is activated is the one that is most accessible and easily triggered. The
most accessible self-schema is the one that is most detailed and well rehearsed in that particular
context.
For the most part, multiple self-schemas are extremely useful to us in our daily lives. Without our
conscious awareness, they help us make rapid decisions and to behave efficiently and
appropriately in different situations and with different people. They guide what we attend to, and
how we interpret and use incoming information and they activate specific cognitive, verbal, and
behavioral action sequences—which in cognitive psychology are called scripts and action plans—
that help us meet our goals more efficiently.
There are several ways that schemas can become problematic. We are all familiar with the harm
caused by using schemas to process information about other people (e.g., stereotypes,
prejudices, discrimination); however, we usually don’t see them as harmful to ourselves. Yet the
schemas we have about ourselves can cause us suffering when we lose sight of the fact that they
are no more and no less than cognitive constructs.
Summary:
Page 1
2. Associate Director of the Center for Spiritual Coaching 2012
Author: Jonathan Dunnemann
The Associate Director of the Center for Spiritual Coachingis someone who has a spiritual view of
life (including our human nature, work, and the purpose behind one’s calling or lifework), and makes a
conscious decision to act,connect, nourish, practice, and lead according to this vision in his or her role as
a spiritual helper or guide, to the best of his or her abilities.
The Associate Director of the Center for Spiritual Coachingstrives to elevate the value of ―inner
work‖ by translating a spiritual view of life into instruments (processes, practices, methods, activities, and
programs) and behaviorsthat honor this vision, and will contribute to the learning and development of the
client, professional, mentee, or volunteer beyond the bond of religious institutions.
―The activities that constitute ―inner work‖ are as real and as important as any outer project or
task-activities like journaling, reflective reading, spiritual friendship, and [various forms of] meditation.
According to Jay A. Conger, ―We must come to understand that if we skimp on our inner work, our outer
work will be diminished as well.‖
Many people equate their true self with their Spiritual self or Spiritual nature. How people
describe their Spiritual nature differs from person to person, culture to culture, and will
probably be influenced by an individual’s religious beliefs. Some people may describe their
Spiritual nature as the divinely inspired life force that not only flows through each of us, but
also ultimately defines us. Others may describe it as that which transcends ordinary human
experience and connects all living beings.
In using the theoretical foundation of the 3-S program (Avants, S. K., and Margolin, A., 2003),
we view Spirituality as a precious, but often untapped, resource for coping with the problems
of daily life. In the absence of a well-constructed Spiritual self-schema, our habitual self-
schemas can obstruct our access to this resource. The goal of the 3-S program is therefore to
construct a personal Spiritual path – a Spiritual self-schema – that will rapidly and efficiently
provide access to our true Spiritual nature throughout daily life. Creating and maintaining this
self-schema takes effort and practice. Vigilance is also required in order to prevent habitually
activated self-schemas from intruding and transporting us away from our true nature. Care
will also need to be taken not to confuse the self-schema that we will construct, as an
expedient means of access, with our true Spiritual nature. As with any self-schema, it is
simply a means to an end – a process – one that utilizes both contemporary cognitive-
behavioral therapy (CBT) techniques and religious practices that have been in use for over
2,500 years.
The emphasis is on helping individuals to understand and connect their own personal mission
with that of the organization so that the doing takes place on the combined spirit and energy
of the integration of the private and the public. Dr. Robert Lynn, former vice president of
religion for the Lilly Endowment and the originator of ―depth education‖ (―depth approach‖)
describes the approach as a ―process [that] evokes a depth of spirit not only within the
organization but also in the professional[s] …who use this process.‖
―Leadership that acknowledges and integrates the spiritual does not flee from the deep divide
between the private and public. The capacity to move into the void is directly related to the
leader’s capacity to deal with their internal polarities. It is in the integrationof the inner and
outer worlds that true spirituality can be distinguished from false. But this integration is greatly
influenced by an internal struggle in the psyche for balance. From this struggle self-
knowledge is attained. The process is comparable to a desert experience – it is a place of
encounter, deafening in its silence, terrifying in its solitude, frightening and joyous in its
discoveries.‖
Page 2
3. Associate Director of the Center for Spiritual Coaching 2012
Author: Jonathan Dunnemann
―As Robert A. Johnson explains, ―it is useful to think of the personality as a teeter totter or
seesaw. Our acculturation consists of sorting out our God-given characteristics and putting
the acceptable ones on the right side of the seesaw and the ones that do not conform on the
left.‖
Psychologists refer to the underlying structure of our habitual patterns of thinking, feeling, and
behaving that uniquely characterizes each of us as individuals, as self-schemas used to primarily to filter
incoming information, they differentiate and generate judgments about sensations (e.g., as self-relevant –
desirable / pleasurable, undesirable / aversive, or neutral), and they guide action, at the most primitive
level, in pursuit of sensations that are desirable and avoidance of those that are aversive. Thus, through
this self-schematic process, we create ―the world‖ of our personal experience believing that this is ―Me‖,
this is my ―Self;‖ this is how ―I‖ respond predictably and consistently to sensory contact with an otherwise
unpredictable, impermanent external world.
It seems that once accessed, a habitual self-schema, just like a high-speed highway, can be
extremely difficult to exit. If we were able to stop and examine it carefully, we may find that it is actually
not taking us anywhere that is personally meaningful.
Even if you have found a Spiritual path that is capable of providing meaning and relief from
suffering, chances are that you are finding it difficult to travel this path in the normal course of a day in
which it has to compete with the high-speed highway of your habitual self-schemas.
Essential to Spiritual Development are the following key processes:
In the process of this transformational work, the Associate Director of the Center for Spiritual
Coaching,is ―meant to create – or better, be the principal agent in creating – a ―holding environment‖ for
the life and activities of the group or organization. This environment is a psychological space where the
leader acts to contain energies and distresses of the group. The objective is to help people stay with the
work that needs to be done despite distracting emotional forces.‖
Like all methods of practice, spiritual methods are rooted in a set of values. Since, spiritualcare
ispotentially the most powerful of all practice methods, the Associate Director of the Center for Spiritual
Coaching must be focused on the Highest Good, the benefits of loving-kindness, compassion, reducing
the possibility of causing harm to self or others, and how together we can cultivate our highest potential.
The Spiritual Self-Schema (3-S) program is designed to help clients, professionals, mentees or
volunteers
To discover their own Spiritual path that leads to compassion for self and others and to relief
from suffering;
To make their unique Spiritual path increasingly accessible in their daily lives;
To use their Spiritual path to cope with adversity and to change behaviors that cause harm to
self and others.
To recognize the value of social, emotional, behavioral andspiritual learning in inspiring
wisdom of the heart, the authority of deep knowing, and in creating a positive future for all
beings.
The threephase 3-S program …
Page 3
4. Associate Director of the Center for Spiritual Coaching 2012
Author: Jonathan Dunnemann
The goal of Phase 1 is as follows:
To become aware of the readily accessed, high-speed path (or highway) one typically takes (the
habitual self-schema) that defines how one experiences and expresses one’s ―Self‖ in the normal course
of life, and to determine the compatibility of its automated pattern of thought, feeling, and behavior with
the attainment of one’s personal Spiritual ideals.
The goal of Phase 2 is as follows:
To construct (or strengthen) one’s unique Spiritual path and to transform it into one that
iseasilyaccessed, well maintained, conveniently used.
The goal of Phase 3 is as follows:
To transform one’s Spiritual self-schema into one’s predominant or ―habitual‖ self-schema, such
that any previously traveled paths that led to suffering now fall into a state of disrepair from lack of use,
and one’s Spiritual path becomes wider, stronger, and available for use in every aspect of daily life,
including coping with adversity and changing behaviors that cause harm to self or others.
Responsibilities:
To accomplish the above goals the Associate Director of the Center for Spiritual Coaching must
be able to effectively integrate consciousness-based interventionsand methods in spiritual
transformationwith meditative practices common to a number of the major religious traditions into a non-
sectarian, self-help program suitable for all that prevents them from experiencing and expressing their
Spiritual nature, and by developing and rehearsing new cognitive scripts and behavioral action sequences
with which individuals can capably construct a Spiritual self-schema (a personal Spiritual Path) that will
provide ready access to the experience and expression of their Spirituality throughout daily life.
Behavioral Requirement(s):
1. Respect the truths of traditions and communities other than one’s own.
2. Capable of passing on wisdom, lessons learned, and general knowledge to others.
3. Reflect strong emotional intelligence (e.g. self-awareness, self-regulation, motivation, empathy
and social skill), analytical reasoning and the ability to work with others effectively leading
change.
4. Let go of the need to defend your opinions and always be right.
5. Welcome a diversity of opinions and facilitate openness for dialogue.
6. Acknowledge the personal rights and responsibilities of others.
7. Express empathy, acceptance and understanding for others.
8. Be transparent. This is what the philosopher Franklin Merrill-Wolff calls ―Knowledge through
Identity‖.
9. Promote the flourishing of life in all its magnificent forms with Truth and Love.
10. Lead people to experience more meaning and purpose in their lives, as they become more loving,
kind, compassionate and service oriented agents for positive change in their work, communities
and beyond.
Training Requirement(s):
1. Training in “The Spiritual Self Schema (3-S) Development Program”developed by faculty at Yale
University School of Medicine, Department of Psychiatry, in NIDA-funded behavioral therapies
development projects (www.3-S.us)
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5. Associate Director of the Center for Spiritual Coaching 2012
Author: Jonathan Dunnemann
2. Training in the “Foundations of Positive Psychology,” the scientific study of positive emotions,
strengths-based character, and healthy institutions founded on the belief that people want to live
meaningful and fulfilling lives (Rooted in the work of Dr. Martin Seligman, world-renowned founder
of positive psychology and Fox Leadership Professor of Psychology at the University of
Pennsylvania).
3. Training in clear and deep listening to communicate to others that they are being;
a. heard,
b. understood, and
c. accepted
4. Training in mindful awareness practices or ―MAPs‖ as they call them at the Mindful Awareness
Research Center at UCLA ( www.marc.ucla.edu), which can be found in a wide variety of human
activities (including eating, sitting, walking meditations, and how to work with difficult thoughts and
emotions). These practices develop greater mind-body awareness and reduce stress. You will
also learn how to incorporate right-mindedness and focused attention into your daily life;
5. Training in the five main skills of emotional intelligence (Richards, Ellis, and Neil):
a. Self-awareness of one’s own emotions
b. Managing feelings so they are appropriate
c. Motivating oneself in the service of a goal
d. Having empathy and understanding for emotion in others
e. Being able to interrelate well and work with others
6. Training in “Creating Enlightened Organizations: A Practical Guide to Unleashing Full Human
Potential in the Workplace” through the Center for Faith and Spirituality in the Workplace – Sam
M. Walton College of Business at the University of Arkansas;
7. Training in the application of the “Spirit of Project Management” through the Center for Faith and
Spirituality in the Workplace – Sam M. Walton College of Business at the University of Arkansas;
8. Training in the Relations Theory (RT) of Very (1992) and Oosthuizen and Jacobs (1982) which
takes as its point of departure the idea of people, spiritual beings, existing in their personal
experiential worlds surrounded by other people and things (Steyn, 2006);
9. Training in commitment, integrity, self-sacrifice, spiritual growth and knowing; and
10. Training in “Continuity and Change” in the “Life Story” along with use of the “Life Story Exercise”
and “Life Story Interview developed by Dan P. McAdams at The Foley Center for the Study of
Lives, Northwestern University (2008).
Experience:
Must be capable of taking inventory of one’s own emotional, behavioral and social development,
past relationships (both good and bad), lessons learned through significant experiences, spiritual gifts and
personal passions and invest in the world for yourself and by seeking to have maximum positive impact
with your life through active intention, attention, awareness, intuition, contemplative wisdom, inner
knowing and ongoing involvement in the lives of others.
An attitude of hospitality, inclusion, trust and a willingness to collaborate with colleagues and
scholars from other disciplines as diverse as education, medicine, neuroscience, nursing, psychology,
philosophy, anthropology, business, religious studies, sociology theory, and biology.
Education:
A graduate student working towards the completion of an advanced degree in education,
organizational leadership, philosophy, psychology, religion, or sociology that bridges individual
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6. Associate Director of the Center for Spiritual Coaching 2012
Author: Jonathan Dunnemann
experience, the wisdom of the world’s spiritual traditions, and the rigor and discernment of science and
how it leads to new knowledge, understanding, and practical applications of the powers and potentials of
human consciousness transformation.
Appearance/Demeanor/Attire:
Neat, pleasant, and well groomed.
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