Humanistinio dvasingumo ryšys su auklėjimo šeimoje patirtimis

LTStraipsnyje pristatomu tyrimu (N = 514) siekiama nustatyti sąsajas tarp humanistinio dvasingumo, kaip jis konceptualizuojamas mūsų sukurtame Humanistinio dvasingumo modelyje, ir auklėjimo šeimoje patirčių – autoritetingojo, valdingojo bei leidžiančiojo auklėjimo šeimoje stilių, tėvų psichologinės ir elgesio kontrolės bei saugaus ir nesaugaus prieraišumo prie tėvų ir prie Kito suaugystėje stilių. Tyrimo nustatyta, kad iš trijų auklėjimo šeimoje stilių tik autoritetingasis yra svarbus teigiamas dvasingumo prediktorius, tačiau dar svarbesni veiksniai už autoritetingąjį auklėjimą yra saugus prieraišumas suaugystėje ir demografiniai moteriškos lyties bei amžiaus kintamieji. Tėvų taikytos elgesio ir psichologinės kontrolės dimensijos nėra reikšmingi dvasingumo prediktoriai, o saugus prieraišumas prie motinos dvasingumą prognozuoja tik netiesiogiai, nes yra reikšmingas vieno svarbiausių dvasingumo etiologijos veiksnių, saugaus prieraišumo prie Kito suaugystėje, prediktorius. [Iš leidinio]Reikšminiai žodžiai: Humanistinis dvasingumas; Savęs aktualizavimas; Transcendavimas; Gyvenimo prasmė; Auklėjimo stiliai; Psichologinė kontrolė; Elgesio kontrolė; Prieraišumo stiliai; Humanistic spirituality; Self-actualisation; Transcendence; Meaning in life; Psychological control; Behavioural control; Attachment styles.

ENSpirituality is a complex multidimensional phenomenon which does not yield itself to a universal conceptualisation, though it is possible to distinguish common variables in the views of this construct from its diverse definitions. The proposed Humanistic Spirituality Model best reflects the secularised reality of today and captures the essential dimensions of spirituality through three components: 1) selfactualisation, which implies a mature perception of reality, spontaneity, creativity, peak experiences, personal growth, detachment, Gemeinschafsgefühl and profound interpersonal relations; (2) transcendence, which implies belief in the Higher Power, self-transcendence and a holistic approach to Being; and (3) ultimate meaning in life, which presupposes awareness of faith-inspired directedness and ontological significance of life. The model served as the basis for the development of the Humanistic Spirituality Inventory, a 40-item measure which contains three scales corresponding to the three model components and has good psychometric properties, i.e. adequate content and construct validity as well as satisfactory internal consistency and testretest reliability (Kontrimienė, 2019). The current study (N = 514) explores the relationship between humanistic spirituality and parenting experiences as its etiological determinants defined herein as parenting styles, parental psychological and behavioural control and parental and adult attachment styles in a sample of students drawn from five Lithuanian universities. The authoritative parenting style (see Baumrind, 2005) is described as controlling but flexible, it presupposes parental acceptance and responsiveness as well as support for child’s age-appropriate independence. Authoritarian parenting implies low responsiveness, low nurturance, the use of detrimental forms of power assertion, love withdrawal and imposition of many rules to gain compliance.Lastly, permissive parenting is viewed as an accepting, responsive but lax pattern of parenting in which parents abdicate their parental authority, make relatively few demands and rarely exert firm control over their child’s behaviour.Parental behavioural control refers to parental regulation of child’s behaviours and implies parental knowledge and monitoring (Barber, 2005). Parental psychological control constrains, invalidates and manipulates the child’s psychological and emotional experience and includes such dimensions as constraining verbal expressions, invalidating feelings, personal attack, guilt induction and love withdrawal (Barber, 1996). Attachment styles (as proposed in Ainsworth’s (1989) theory) capture three distinct patterns referred to as secure, insecure-avoidant and insecure-ambivalent. The secure style develops in children who use the attachment figure as a safe base in times of distress. The insecure avoidant style characterises children who do not orientate to the attachment figure. The insecure ambivalent style refers to children who adopt an ambivalent behavioural style towards the attachment figure, exhibit clingy and dependent behaviour but tend to be rejecting of the attachment figure in an interaction. These three patterns of attachment are decisive in the development of internal working models (or schemas) which govern behaviour in adulthood. The secure adult attachment style (Bartholomew, Horowitz, 1991) presupposes a positive perception of the self and a positive regard of others, which often leads to the creation of mature trusting relationships.The ambivalent style is associated with a negative perception of the self and a positive perception of others, which increases the likelihood of preoccupation with relationships. The dismissing-avoidant style entails a positive perception of the self and a negative perception of others, for which reason close relationships are avoided. Finally, the fearful-avoidant style presupposes a negative perception of both the self and others and may result in an urge to seek proximity but remain detached from significant others to protect emotions. The main findings of our study suggest that of the three parenting styles, only the authoritative style is a significant positive predictor of spirituality, though secure attachment in adulthood and the two demographic variables, age and female gender, serve as even more salient predictors. Both parents‘ behavioural and psychological control forms do not predict humanistic spirituality, whereas secure attachment to the mother furthers spirituality indirectly as it is a significant predictor of one of the most important determinants of spirituality, secure attachment in adulthood. These results suggest that experiences of parenting may serve as important factors in the etiology of spirituality such that spiritual development takes place in accordance with the principle “as with parents, so with God”, whereby the concept of God formed by a person may be a projection of feelings they have for their parents. [From the publication]

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