Learning a Lesson: Spiritual Attributions of Sexual Trauma and Revictimization.

This study aims to explore how individuals with affiliation to spirituality and victimization attribute sexual trauma and revictimization to spiritual principles and its perceived impact on victim assistance. A phenomenological research was conducted with 36 participants divided into three groups: female survivors who turned to spirituality as part of their recovery process (n = 17), spiritually oriented therapists who treat survivors (n = 10), and spiritual leaders and teachers who are often consulted by survivors and their close ones (n = 9). Findings show three prominent themes: (a) ephemeral and eternal components of existence; (b) learning a lesson; and (c) Tikkun Olam (Hebrew: world's repairment). The findings contribute theoretical and practical applications: they offer deep insights into the spiritual reason for revictimization and its cessation, and suggest innovative external explanations anchored in ancient knowledge that can alleviate survivors' suffering from self-blame. The study lays the foundation for an upcoming theory entitled Spiritual Victimology.

From Looking for Reason to Finding Meaning: A Spiritual Journey of Recovery From Sexual Trauma.

The current study aims to describe a spiritual facet of recovery processes from sexual trauma, as manifested in the transformation from the frustration and despair of looking for reasons to the traumatic event(s) to the growth and prosperity of finding meaning. A phenomenological research was conducted, interviewing individuals with a variety of affiliations to spirituality and to trauma: female survivors who turned to spirituality as part of their recovery process (n = 17), spiritually oriented therapists who treat survivors (n = 10), and spiritual leaders and teachers who are often consulted by survivors and their close ones (n = 9). Participants were asked about the nature of perceived transformation of survivors' trauma, within the meaning context, and about the perceived relevance of such a spiritual meaning-making process to recovery. Findings suggests four stances in the process:(1) doubting, describing frustrations, denials, and struggles, (2) believing, describing the acceptance of the idea that there is spiritual meaning in the trauma, (3) knowing, describing calmness, comfort, trust, and sense of freedom, and (4) doing, describing carrying the message of spiritual recovery to other survivors. This study contributes to the growing body of literature on victimology and on spirituality. It adds to the research on the spiritual meaning-making process, on the role of spirituality in survivors' perceptions of victimization and recovery, and on the importance of spiritual meaning as a recovery capital. Additionally, it directs therapists to broaden their discussions with survivors on their beliefs and values. The study lays the foundation for a theory entitled Spiritual Victimology.

The Practice of Spiritual Criminology: A Non-Doing Companionship for Crime Desistance.

Spiritual criminology (SC) is an umbrella term for various criminological theories, models and practices that share reference to the spiritual dimension of human existence. Informed by a growing body of research that applies spiritual approaches to various aspects of criminology, SC attempts to provide a common thread shared by most approaches to spirituality: a voluntary self-journey that begins with an elevated level of self-centeredness and is aimed at self-transformation. Based on an extensive review of the literature, this paper proposes three general principles for spiritual accompaniment of people who offended: mindful non-doing, being and acting; love and compassion; and compassionate inclusion. These principles can be applied by combining several practices: renouncing control over knowledge, process and outcomes; creating a moral atmosphere that includes forgiveness and nonjudgment; and self-modeling. SC is shown to contribute to the rehabilitation of people who offended and also to crime prevention.

Spiritual Criminology: The Case of Jewish Criminology.

Throughout the ages and in most cultures, spiritual and religious thinking have dealt extensively with offending (person against person and person against the Divine), the response to offending, and rehabilitation of offenders. Although modern criminology has generally overlooked that body of knowledge and experience, the study of spirituality and its relation to criminology is currently growing. Frequently, though, it is conducted from the secular scientific perspective, thus reducing spiritual knowledge into what is already known. Our aim here is to present a complementary perspective; that is, spiritual criminology that emerges from the spiritual perspective. Following a description of the state-of-the-art in criminological research concerning spirituality and its impact upon individuals, we focus on Jewish criminology as an illustrative case study, and present a spiritual Jewish view on good and evil, including factors that lead to criminality, the issue of free choice, the aim of punishment and societal response, crime desistance, rehabilitation, and prevention. The proposed establishment of spiritual criminology can be further developed by including parallel schools of spirituality, to create an integrated field in criminology.

The practice of positive criminology: a Vipassana course in prison.

Positive criminology is a new term for a perspective associated with theories and models that relate to socially inclusive, positively experienced influences that assist individuals in desisting or refraining from criminal and deviant behavior. A qualitative phenomenological study of prisoners who were in recovery from substance dependency and who participated in a Vipassana course in a rehabilitative prison introduces features of positive criminology. A total of 22 male prisoners participated in a 10-day Vipassana course run by volunteers in prison. Deep interviews were conducted with participants before, immediately after, and 3 to 4 months after the course. The findings describe components of positive criminology that had meaningful impact on the prisoners in rehabilitation: perceived goodness, positive relationship with the prison staff, positive social atmosphere, and overcoming an ordeal. Implications for practice and further research are outlined.

Attachment styles and changes among women members of overeaters anonymous who have recovered from binge-eating disorder.

In Overeaters Anonymous (OA), the 12-step self-help program for compulsive overeaters, binge eating is regarded as a physical, spiritual, and emotional disorder. Consequently, the program proposes recovery through the adoption of a lifestyle that leads to physical, spiritual, and emotional well-being. A qualitative phenomenological study that focused on the emotional recovery of OA members was conducted. Personal narratives were obtained through semistructured in-depth interviews. It was found that the tools used for spiritual and emotional work at OA are essential to recovery. Furthermore, the experience of secure attachment is likely to occur within OA when safe ground is provided and positive attachment figures are accessible. These safe ground and positive attachment figures facilitate a corrective emotional experience that compensates for a childhood recollected in terms of rejection and time spent with a caregiver who lacked the emotional availability required for the creation of a secure attachment. Theoretical, clinical, and future research implications are discussed.

Can a 12-step program work in methadone maintenance treatment?

Three consecutive, professionally led (as opposed to self-help) groups following the 12-step program (TSP) were integrated into a methadone maintenance treatment (MMT) program that included 32 heroin-addicted individuals in recovery. This report describes our experience in meeting the challenges that arose and our conclusions regarding the therapeutic potential of this integration. A professional therapeutic staff guided the groups. In-depth interviews of 10 participants and the reflections of the group leaders provided data for learning about the groups' experience. Initially the participants rejected the concepts of Step 1, powerlessness and unmanageability of life. The assimilation of Step 4 (defining character defect) also aroused some resistance. The participants eventually adopted the pragmatic aspects of TSP, including its terminology. The establishment of a common language of recovery helped to create group coherence and a sense of belonging, and helped to meet the needs of those who felt stigmatized by both the nonaddicted and addicted population undergoing nonmethadone recovery. TSP could be adapted to various aspects of daily life, produced a sense of self-efficacy, and stimulated motivation for change. Therapeutic implications are discussed.