A causal theory of spiritual leadership is developed within an intrinsic motivation model that incorporates vision, hope/faith, and altruistic love, theories of workplace spirituality, and spiritual survival. The purpose of spiritual leadership is to create vision and value congruence across the strategic, empowered team, and individual levels and, ultimately, to foster higher levels of organizational commitment and productivity. I first examine leadership as motivation to change and review motivation-based leadership theories. Second, I note the accelerating call for spirituality in the workplace, describe the universal human need for spiritual survival through calling and membership, and distinguish between religion and spirituality. Next, I introduce a generic definition of God as a higher power with a continuum upon which humanistic, theistic, and pantheistic definitions of God can be placed. I also review religiousand ethics-and-values-based leadership theories and conclude that, to motivate followers, leaders must get in touch with their core values and communicate them to followers through vision and personal actions to create a sense of spiritual survival through calling and membership. I then argue that spiritual leadership theory is not only inclusive of other major extant motivationbased theories of leadership, but that it is also more conceptually distinct, parsimonious, and less conceptually confounded. And, by incorporating calling and membership as two key follower needs for spiritual survival, spiritual leadership theory is inclusive of the religious- and ethics and valuesbased approaches to leadership. Finally, the process of organizational development and transformation through spiritual leadership is discussed. Suggestions for future research are offered.

https://iispiritualleadership.com/wp-content/uploads/2012/10/SLTTheory.pdf

Toward a theory of spiritual leadership

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being.

http://psych415.class.uic.edu/Readings/Hill,%20Conceptualization%20of%20spirituality,%20AmPsy,%202003.pdf

Advances in the conceptualization and measurement of religion and spirituality: Implications for physical and mental health research.

Psychologists' emerging interest in spirituality and religion as well as the relevance of each phenomenon to issues of psychological importance requires an understanding of the fundamental characteristics of each construct. On the basis of both historical considerations and a limited but growing empirical literature, we caution against viewing spirituality and religiousness as incompatible and suggest that the common tendency to polarize the terms simply as individual vs. institutional or ′good′ vs. ′bad′ is not fruitful for future research. Also cautioning against the use of restrictive, narrow definitions or overly broad definitions that can rob either construct of its distinctive characteristics, we propose a set of criteria that recognizes the constructs' conceptual similarities and dissimilarities. Rather than trying to force new and likely unsuccessful definitions, we offer these criteria as benchmarks for judging the value of existing definitions.

https://onlinelibrary.wiley.com/doi/pdf/10.1111/1468-5914.00119

Conceptualizing Religion and Spirituality: Points of Commonality, Points of Departure

The authors relate Big Five personality traits to basic values in a sample of 246 students. As hypothesized, Agreeableness correlates most positively with benevolence and tradition values, Openness with self-direction and universalism values, Extroversion with achievement and stimulation values, and Conscientiousness with achievement and conformity values. Correlations of values with facets of the five factors reveal nuances of the facets and clarify ambiguities in the meanings of the factors. Values and personality traits exhibit different patterns of correlation with religiosity and positive affect. Findings support the idea that the influence of values on behavior depends more on cognitive control than does the influence of traits.

The Big Five Personality Factors and Personal Values

Rationale Although psilocybin has been used for centuries for religious purposes, little is known scientifically about its acute and persisting effects. Objectives This double-blind study evaluated the acute and longer-term psychological effects of a high dose of psilocybin relative to a comparison compound administered under comfortable, supportive conditions. Materials and methods The participants were hallucinogennaive adults reporting regular participation in religious or spiritual activities. Two or three sessions were conducted at 2-month intervals. Thirty volunteers received orally administered psilocybin (30 mg/70 kg) and methylphenidate hydrochloride (40 mg/70 kg) in counterbalanced order. To obscure the study design, six additional volunteers received methylphenidate in the first two sessions and unblinded psilocybin in a third session. The 8-h sessions were conducted individually. Volunteers were encouraged to close their eyes and direct their attention inward. Study monitors rated volunteers’ behavior during sessions. Volunteers completed questionnaires assessing drug effects and mystical experience immediately after and 2 months after sessions. Community observers rated changes in the volunteer’s attitudes and behavior. Results Psilocybin produced a range of acute perceptual changes, subjective experiences, and labile moods including anxiety. Psilocybin also increased measures of mystical experience. At 2 months, the volunteers rated the psilocybin experience as having substantial personal meaning and spiritual significance and attributed to the experience sustained positive changes in attitudes and behavior consistent with changes rated by community observers. Conclusions When administered under supportive conditions, psilocybin occasioned experiences similar to spontaneously occurring mystical experiences. The ability to occasion such experiences prospectively will allow rigorous scientific investigations of their causes and consequences.

/pdf/psilocybin-can-occasion-mystical-type-experiences-having-9yme2rl0ek.pdf

Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance.

The Psychology of Religion The Biological Foundations of Religion Behavioral and Comparative Theories of Religion Religion in the Laboratory The Correlation Study of Religion The Perspective of Sigmund Freud Object-Relations Theory and Religion Erik H. Erikson: Religion in the Human Life Cycle C G Jung and the Analytical Tradition William James and His Legacy The German Descriptive Tradition The American Humanistic Synthesis Epilogue Glossary References Source Notes Author Index Subject Index.

Psychology of Religion: Classic and Contemporary Views

Psychology of religion: Classic and contemporary, 2nd ed.

In an earlier book of theirs called Amazing Conversions (1997), Bob Altemeyer and the late, lamented Bruce Hunsberger reported findings from interviews of university students whose questionnaire re...

Atheists: A Groundbreaking Study of America's Nonbelievers

The psychology of religion: An overview.

It would be easy to dismiss this book, to declare it unworthy of review in a scholarly journal. It is a deeply flawed work that, at one point or another, defends the war in Iraq, legitimizes torture, and insists on tolerance for various forms of religious intolerance. It is an attack in particular on “institutional psychology,” a curious expression that stands in for the American Psychological Association (APA), though the APA is throughout much of the book an explicit target, along with its members, who are characterized as its foot soldiers. The book’s authors are above all disdainful of those who reject the viewpoints and values of religious conservatives—evangelical Christians, Mormons, conservative Roman Catholics, and Orthodox Jews. Not surprisingly, most of the authors appear themselves to be religious conservatives, and one is tempted to point out that, in their essays, they unwittingly provide evidence for why conservatives receive the flak they do. Yet there is material in this book that is most assuredly worth reading and taking to heart, and even the rest is informative in its own way, in spite of the faulty scholarship and unnecessary provocation. The all-out attack on APA is especially curious, given that Nicholas Cummings is himself a former president of the organization. He is indeed a distinguished psychologist—among other things, the founder of the California Professional School of Psychology and the 1984 recipient of APA’s Award for Distinguished Contributions to Independent or Institutional Practice in the Private Sector—but he was also the APA president who, in 1979, thrice blocked efforts of the APA Council of Representatives to deny accreditation to conservative, faith-based doctoral programs in psychology. Cummings attributes the Council’s opposition to the view that such programs are “deficient in their education and training” (p. 317), but these programs were also opposed for accreditation by APA on the grounds that they would not hire faculty members or admit students who were gay or lesbian. The claimed deficiencies have not been reported by APA accreditation teams, in fact, and the preferential admissions policies of such institutions as Biola University, Fuller Theological Seminary, Brigham Young University, Regent University, and Wheaton College in Illinois are today still protected by an exemption known as Footnote 4. But such protection, when it is mentioned in this volume, is said to be insincere and precarious.

Psychology's War on Religion

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