Introduction
An individual’s inner realms, such as worldviews, paradigms, beliefs, values, and thoughts are crucial and pervading indicators of (un)sustainable behaviour. Educating beyond sustainability agendas and tangible metrics by emphasising intangible aspects such as human mentality and psychology have come to be recognised as more important also within higher education. Sipos et al. (2008) also emphasise the need to re-envision education for sustainability by holistically addressing cognitive, physical, and emotional realms within a hand, heart, and head approach, hence, creating transformative sustainability learning (TSL).
In this regard, increasingly more attention has been drawn to the potential added value of incorporating spirituality within educational frameworks for sustainability and its influence on beliefs, paradigms, and subsequently value-based behaviour. The importance of the transference of one’s principles, values and beliefs into behavioural actions is also notably recognized by Van Schalkwyk (2011) who points out that within a time of ecological crises an ecological and re-sacralised worldview and an “ecological” definition of religion and spirituality are urgently needed. This viewpoint is also established and substantiated by Filho et al. (2022) who are stating that the complex sustainability issues of the twenty-first century cannot be resolved merely at the material, physical, or technical levels but require a shift in values and ethics from anthropocentrism to ecocentrism. In this regard, they discovered that students’ holistic and intellectual growth can be assisted by incorporating spirituality into the classroom. Moreover, a correlation between spirituality and environmental attitudes has been found, which is partially facilitated by compassion and the moral precepts of harm and fairness (Filho et al., 2022). According to Orr (2002), moving toward sustainability necessitates attaining a greater level of spiritual consciousness that would enable people to accept their impermanence through a more profound altruistic cognition that prioritises the prosperity of future generations.
While there is overarching evidence about the potential of spirituality within sustainability matters and efforts, the operationalisation of spirituality within this context, more specifically within Education for Sustainable Development (ESD), should be identified (Filho et al., 2022). Additionally, westernised, scientific knowledge serves as the prevalent knowledge system especially in educational contexts leading to the marginalisation of other knowledge systems like indigenous and local knowledge (ILK) systems, which could play a vital role in transformation research by embedding spirituality in greater sustainability contexts and holistic systems understanding (Lam et al., 2020). Davalos (2006) further highlights the urgent need to re-connect a value-based spiritual framework with environmental education to encourage a more harmonious interaction between society’s economic and productive activities and the natural environment.
Consequently, the following research explores the added value of spirituality within higher education and its influence on worldviews, paradigms, and value-based behaviour. It identifies mental and behavioural spaces that foster reconnection to self, others, and nature (SON), hence, promoting holistic education towards regeneration and thrivability and adding to the gap of an operationalisation of spirituality within higher ESD.
Background
Educational frameworks
While Sipos et al. (2008) propose TSL as a framework to combine sustainability education and transformative learning, Gibbons (2020) supports that framework by introducing regenerative sustainability (RS) as a more holistic approach towards traditional sustainability paradigms. Her proposed framework encompasses recent practical and scientific findings, diverse forms of knowledge acquisition, as well as inner and outer dimensions of sustainability necessary for systemic transformation (Gibbons, 2020). In this regard the framework emphasises a concept of living systems, striving for integral systems health and welfare. Achieving regenerative sustainability requires fundamental changes, including increased awareness and education, as well as the incorporation of spirituality (Gibbons, 2020). It is both essential and important to integrate more ancient ways of understanding and being in the world, such as through indigenous knowledge and practices, eastern spiritual traditions, and philosophies as they would provide a more nuanced and sensed understanding of socio-economic and natural worlds (Gibbons, 2020).
Paradigm shift
Another important aspect is the question on how to inculcate societal values and attitudes that support and are aligned with ecological principles. Both Filho et al. (2022) and Gray (2016) call for a significant shift in societal values and attitudes involving the transformation of pervasive perspectives and shared beliefs highlighting the need to adopt long-held prerequisite of indigenous communities in acting sustainably. For instance, a growing number of academics have emphasised the need to approach environmental concerns from a spiritual perspective (Gray & Coates, 2013), highlighting a close and complicated link between spirituality and ecology namely that “spirituality is fundamentally ecological, and ecology is inherently spiritual” (Besthorn, 2000, p.2).
Furthermore, it might be claimed that the split between nature, the divine and spiritual occurred with the beginning of the modern age in Western Europe. Gardner (2006) points at the absence of spiritual and ethical dimensions in the twentieth century as major contributing factors to degenerating environmental and social developments. Natural occurrences started to be evaluated and put into quantitative metrics and human sense of nature shifted from belonging to exploiting causing profound shifts in societal values (Filho et al., 2022). Within scholarly circles, there has been a great recognition of a value shift from anthropocentrism to ecocentrism, from dualism to holism, from individual to community, and from progress to well-being, which are considerably overlapping with an eco-spiritual perspective (Gray & Coates, 2011). In this regard it has been argued that spirituality may be used as a new emerging narrative to bring together concerns about social and environmental justice (Gray & Coates, 2013).
Emerging narratives and paradigms
Another important aspect in this regard is the paradigm of interconnectedness between all living and non-living components and how the adoption of such a mindset informs a way of living and interacting with other dimensions outside the self, hence creating a basis for enduring and sustainable conditions. Amongst other scholars, Van Schalkwyk (2011) emphasises this new paradigm of a “new cosmology” or “new creation narrative,” with the goal of re-mythologising the sacred in each connection and interaction within the wider order of the earth and universe by stressing radical relationality. This is also expressed in Buddhist philosophy, which transcends the previous paradigm of dualism and separation between living nature and the human spirit (Van Schalkwyk, 2011). According to Sarma & Barpujari, (2011) such integrated models of human-nature relatedness may be referred to as eco-cosmology or cosmo-ecology. In this regard the ecological perspective of religion is part of a larger trend in wide areas of modern society toward the study of new kinds of spirituality, such as progressive spirituality as a reaction to the need for modern-day viable forms of religion (Van Schalkwyk, 2011). Reviewing religious traditions through an ecological and societal lens could aid the development of new worldviews and sustainable civilizations (Gardner, 2006). Moreover, a new period of progressive spirituality and inter-spirituality, as well as of sustainable lifestyles and behaviours has been recognized within a trend from cosmo-ecology to eco-spirituality. Thus, such a re-conceptualisation of religion may initiate a greater sustainable and thriving relationship with the earth and the universe (Van Schalkwyk, 2011).
Dimensions of spirituality, religion and their intersection with ecology
Spirituality as an umbrella term encompasses a variety of different meanings and varying understandings amongst individuals, communities, and cultures and can be reviewed from a wide range of topics and different perspectives, such as outlined in The Spirit of Sustainability (Jenkins and Bauman, 2010) or by the well-known and recognized scholar Leslie E. Sponsel (2012) in Spiritual Ecology. To better understand and define spirituality within the context of this research, an assortment of definitions will be outlined. Canda and Furman (2010, p. 350) put forth a definition of spirituality as “as a process of human life and development focused on a search for personal meaning—in relationship with self and others—which is oriented around significant priorities and engages sense of transcendence (moving beyond oneself).” Besides that, spirituality may also be defined as an inner journey encompassing the spirit and consciousness (Wilber, 1997). Additionally, according to Mitrof and Denton (1999, p. 86) it is defined as “the basic feeling of being connected with one’s complete self, others, and the entire universe.”
In this regard Gray (2016) argues that religions are one of the most significant societal institutions for values, motives, morals, and worldviews. That is because religions have a significant impact on devotee attitudes and subsequent behaviour, and they are strong social actors. Religions encompass a cosmology based on connection and interaction, in which environmental sustainability is the result of a deeper set of values and beliefs (Gray, 2016).
Although religion is often put into the same context as spirituality, spirituality entails a much more holistic concept, representing a variety of communities, cultures, and faith systems. Moreover, spirituality is more favourable to nurturing environmental ideals that move toward sustainability (Filho et al., 2022). Davalos (2006) further strengthens that by claiming that true spirituality involves the development of a holistic consciousness. Because spiritual practice is self-reflective it connects with social justice, environmental sustainability, and economic equality. As a result, spirituality may be defined as a person’s “philosophy of life, and a syncretic mix of how values and beliefs about what matters are influenced by culture, education, society, and/or family” (Filho et al., 2022, p.2). Davalos (2006) adds that spirituality and the advancement of consciousness are inextricably linked. Vedanta, a significant part of Indian philosophy, is one of these instances that entails a type of yoga (a method of attaining enlightenment) wherein an individual pursues a line of rational exploration and distinction of truth and reality. Within this spiritual philosophy, a new identity paradigm arises, where everything is dependent on awareness, and everyone is ultimately related to the planet, other species, and the universe (Davalos, 2006).
Spirituality and Education for Sustainable Development (ESD)
The importance and relevance of interweaving Western sustainable and transformational learning pedagogies with Buddhist and other Eastern spiritual approaches has also been noted by De Angelis (2018). Davalos (2006) further highlights the potential for the future development and progress of a spirituality-informed education. De Angelis (2018, p.2), in particular, indicates that continued studies on creative sustainable learning models in developing countries might aid in the institutionalisation of relevant indigenous knowledge and practices within ESD and “how the notions of “inner experience,” “oneness of reality,” “moral sustainable values,” and “community curriculum” could arise by interweaving Buddhist/Eastern spiritual approaches with transformative learning.” What might be of particular relevance in this regard is how environmental and spiritual components impact learners’ perceptions, potentially leading to new ways of connecting to themselves and the world (De Angelis, 2018).
Within this context the framework of inner and outer sustainability, as proposed by Gibbons (2020), has regained interest recently. On the one hand, inner sustainability describes intangible components of life such as “worldviews, paradigms, and the ability to transcend them, beliefs, values, thoughts, emotions, desires, identities, and spirituality” (Gibbons, 2020, p.5). On the other hand, policies, governance structures, economic markets, the built environment, and ecosystems are examples of observable components of life that result from the aforementioned inner components (Gibbons, 2020). The basis of (un)sustainability is entrenched in internal aspects of human psychology and represents itself in the external expressions and behavioural actions thereof. Hence, the core features of sustainability relate to a system’s deepest influence points, referring to characteristics that must alter for long-term transformative shifts to occur in the overall system. Subsequently, a holistic and balanced approach of both inner and outer dimensions is needed for regenerative sustainability (Gibbons, 2020).
The importance of values, worldviews, beliefs, and paradigms that focus on inner dimensions of sustainability especially in the educational context is further substantiated by the connection between how values inform people’s attitude towards suggestions for sustainability education and how these manifest in the structure and development of their subjects (Filho et al., 2018). In this regard, Burford et al. (2013) also emphasise three additional characteristics, namely, cultural-aesthetic, political-institutional, and religious-spiritual based on less tangible features of sustainability. These overlap with the findings of Gibbons (2020) that support the idea of a fourth pillar to complement already established sustainability characteristics.
Berejnoi et al. (2020) further investigate the link between contemplative practices, as a form of practicing spirituality and sustainable behaviour within the classroom. They found that spiritual characteristics such as happiness and self-compassion were enhanced by meditative practices. Moreover, consciousness about their interconnectedness as well as emphasising a systems-thinking approach were highlighted amongst students, who subsequently placed a high value of spiritual well-being as a pre-requisite of sustainable behaviour (Berejnoi et al., 2020).
In summary, a need for a more emphasised integration of intangible aspects of sustainability is called for by several scholars, highlighting the importance and potential for transformation originating from inner realms of human psychology. Educating for and within a value-based framework that translates itself naturally in outer dimensions of sustainability is crucially needed in dealing with the complexity of contemporary systems. Enhancement of spiritual teachings and non-Western worldviews and philosophies could provide one of many aspects to bring forth a holistic and interdependent systems understanding of sustainability not only on an individual level but also and especially within education for sustainable development.
Conceptual framework
The conceptual framework as shown below (Figure 1) was developed based on the analysis and review of literature of this paper. It encompasses the insights gained from various scholars on the role of spirituality in the context of influencing inner sustainability, such as worldviews, values, beliefs, and attitudes and how those are represented in outer sustainability (Gibbons, 2020). Inner sustainability, in this regard, is represented by the greater framework of mental spaces which create the conditions and basis for outer sustainability and are generally summarised here as behavioural spaces. This interrelation between inner and outer sustainability creates the basis for regenerative sustainability which involves, promotes, and leads to reconnection to SON. The aspect of spirituality in this regard is part of inner sustainability and is rooted within several different domains. On the one hand, ILK systems embed spirituality in greater sustainability contexts (Lam et al., 2020; Davalos, 2006), while philosophical traditions such as Buddhist/Eastern spiritual approaches contribute to transformative learning (De Angelis, 2018). On the other hand, eco-spiritual perspectives create a new emerging narrative combining social and environmental justice (Gray & Coates, 2011; Gray & Coates, 2013). Meanwhile, integrated models of human-nature relatedness are represented by eco-cosmologies (Sarma & Barpujari, 2011). Those domains represent components of spirituality in the given context and fed into the general concept of spirituality. For a compound overview of the most essential terminology and concepts used within this study, beyond the conceptual framework, please refer to Appendix 1.
Figure 1
Conceptual framework for the added value of spirituality in higher education in creating mental and behavioural spaces that foster reconnection to self, others and nature (adapted from Gibbons, 2020).
In this research, spirituality is informed by four different elements, including ILK, philosophical traditions, eco-spirituality and eco-cosmologies. Subsequently, spirituality contributes to inner sustainability, which is specifically connected to worldviews, paradigms, values, beliefs and attitudes. Moreover, inner sustainability is directly influencing outer sustainability, more specifically behavioural components including natural and built environments as well as theoretical structures, such as policies and governance, hence the interaction with each other and our surroundings. Together, inner and outer sustainability represent the greater framework of regenerative sustainability which in turn forms the basis for reconnection to SON, in particular through the lens of (higher) ESD.
The development of this framework helps us see and reflect upon the potential and relevance of spirituality and regenerative sustainability as important pillars substantiating and carrying education for sustainable development (ESD), moving beyond the traditional sustainability paradigms and towards thrivability and regeneration.
Methodology
This study was conducted to explore the added value of spirituality in influencing mental and behavioural spaces that foster reconnection to self, others, and nature in higher education (See Appendix 2).
Data collection
The research followed an exploratory-descriptive qualitative approach of investigation as it provided a flexible research framework while also allowing for an in-depth understanding of the subject matter. Hunter et al. (2018) state that exploratory research intends to highlight how specific phenomena take place and is particularly beneficial to study the comprehensive characteristics of under-explored phenomena. This was of particular interest in the context of exploring the role of spirituality within education as an understudied field, thus far. Exploratory research is generally of qualitative nature, hence, the following qualitative methods of inquiry were used. Semi-structured interviews were conducted complemented by qualitative desk research.
Semi-structured interviews
One-time semi-structured interviews with alternative educational institutions, professionals, practitioners, teachers, and individuals in the field of spirituality and partly within the Indian context of the project (see Appendix 3: Interview Participants) were used as a qualitative data collection method. A total of five semi-structured interviews were conducted with a clear outline of concepts and topics guiding the conversation, while still providing a flexible approach to give interviewees leeway to expound on their answers. A predefined compilation of questions was created in advance as an interview guide, while being open to the possibility to elaborate on the answers through and follow-up questions with the interviewees (see Appendix 4: Interview Protocol). Interviews were conducted by voluntary participation. Participants were asked to read, agree, and sign a consent form (see Appendix 5) as part of ethical approval before conducting the interview. The form also stipulates that interviewees provide permission for the collected data to be analysed and presented in a research report. These were done to ensure the collection of consensual and ethical data.
Qualitative desk research
Qualitative desk research was conducted as a secondary research method to provide theoretical backgrounds and frameworks for this research. This was used as a tool to deductively calibrate the interview findings with the reviewed literature. Moreover, the consolidated findings of this study intended to provide new insights and feed into the already existing academic literature on the added value of spirituality in higher education. Additionally, substantial findings have already been presented by desk research which further substantiate and add to this particular research, providing more holistic and multifaceted outcomes.
Sampling
This research employed a non-probability sampling method to gather profound and comprehensive information about the research inquiry. Interviewees were chosen based on their educational or professional background or expertise. Thus, purposeful and snowball sampling was mostly applied when choosing research participants. In addition, purposive sampling provided the basis for a selective yet diverse group of participants with different views and informed backgrounds that added a significant contribution to the research question.
Data analysis
All conducted interviews and conversations were transcribed and coded following the methodology of thematic analysis (Nowell et al., 2017). Thematic analysis aims to gain insights and knowledge derived from human experience, making it an appropriate data analysis methodology for this particular study matter (Sandelowski, 2004). While thematic analysis embodies the advantages of comparing viewpoints of different interviewees, pointing towards similarities and differences as well as allowing for identification of unanticipated insights, disadvantages mainly concern an inconsistency and lack of coherence stemming from a flexibility of developing themes from collected data. Therefore, a six-phased process to ensure trustworthiness was applied (Nowell et al., 2017):
Phase 1 – Familiarizing with Data
Collected raw as well as transcribed data were stored in secured folders and proof-read, with the aim of getting an overview of collected data, as well as generating first theoretical and reflective insights.
Phase 2 – Generating Initial Codes
A first coding scheme was developed, derived from the theoretical framework, the main research question and sub-questions, and included a rather generic code structure (see Appendix 6).
Phase 3 – Searching for Themes
Following an iterative process, the coding structure from phase 2 was reviewed, leading to the development of a more concise coding framework (see Appendix 7) and the generation of a table of consolidated results (see Appendix 8) derived from the concise codes as a basis for identifying themes.
Phase 4 – Reviewing Themes
Common and reoccurring themes within the coding structure were identified.
Phase 5 – Defining and naming themes
Reoccurring themes were grouped, and umbrella terms defined which formed the basis for the structure of results in the report (see Appendix 8).
Phase 6 – Producing report
Following the thematic structure from phase 5, the results were compiled and formulated according to the themes identified.
Overall, a hybrid coding approach was employed, where the theoretical framework, research and interview questions were used as a deductive approach to coding, informing the initial coding scheme. If the previously identified codes from interviews and the theoretical framework were not providing a sufficient review of the qualitative data, an inductive approach of identifying individual codes supporting the previous analysis was applied, which was informed by further delving into supporting desk research which also aided the development of themes for the final structuring of results in the report.
Findings
This section outlines the findings gained through the research process. The key analysis of the findings will be displayed in the structure of the research questions, the conceptual framework as well as additional aspects that were highlighted when conducting the research. In this section, interviewees will be assigned specific numeric indicators to distinguish their identities when they are quoted or paraphrased within the text (e.g. Participant 1 or just plain numbers such as 2, 3) See Appendix 3 for more detailed information about the background and date of the interviews.
Spiritual practices fostering reconnection to SON
The interview participants highlighted the importance of engagement with specific practices. Even mundane practices can emphasise a spiritual inquiry if they are done with a sense of reverence and sacredness (2).
“You’re questioning the inner world, as much as the outer world and as you start to go inwards, examining this inner realm, that is primarily what the spiritual path is all about. But spirituality is commonly understood today, when it’s only concerned with a certain practice, which is a very narrow vision to look at spirituality” (Participant 1).
Hence, it is much more about the engagement with reality and where the boundary is drawn between “legitimate information input” and “illusionary information input” (2). Nonetheless, several practices have been mentioned that emphasise and allow for spiritual inquiry in specific, which will be outlined in the following paragraphs.
Awareness and reflective practices
Common throughout all ancient and even new forms of looking at the self are meditation and mindfulness practices as tools for increased awareness and reflection of the entanglement of the inner and outer realms, which have been mentioned by all interviewees. Engagement in loving-kindness meditation (4), sitting and walking meditations (5), and other reflective practices, such as breathing exercises or other forms of meditation (1; 3; 4), were specifically mentioned. While those reflective processes can be of diverse formats, rooting from an individual level of self-reflection and introspection, collective sharing and reflection rounds encourage another level of participatory learning and collective wisdom sharing (3; 4). The communal aspect of reflective practices also further enhances and supports holistic perspective building, ranging from egocentric, socio-centric to bio-centric and cosmo-centric awareness and hence also emphasises the interconnectedness of all things (3). Visualisation exercises and journaling can enhance and deepen individual reflective processes (4). In the same vein, daily gratitude practices allow for an acknowledgement and presenting of interdependency (5). Lastly, body-based awareness practices were highlighted to be of particular value as they allow for a sensory and more than cognitive reflective inquiry (5).
Engagement with philosophical traditions
A key aspect in learning about and incorporating the benefits of spirituality into education is the immersion into philosophical and ancient wisdom traditions (1). This entails an extensive examination of a diverse range of readings and teachings of spiritual and philosophical wisdom traditions, which allows for deep engagement with inner realms. When engaging in this endeavour, it is of special importance to apply insights gained from such texts to one’s own context and how those learnings are applicable to one’s individual life (1). In this regard, the collaborative aspect through peer learning is important (1; 3). This would not only prove to be useful in terms of understanding such philosophies, but would also support interfaith dialogues, emphasizing perspective building, assuring non-attachment to one perspective and preventing possibilities for dogmatic expressions. Examples of such philosophical traditions that particularly uphold a great interconnection between SON include Buddhist philosophies as a non-theistic spiritual movement as well as Zen philosophy (1; 4; 5). Moreover, engaged spirituality, which is inspired by engaged Buddhism and the work of Thich Nhat Hanh, is a spiritual philosophy that encompasses all major faith traditions collectively and has the overarching aim of social transformation (5).
Eco-connective and somatic practices
According to Participant 1, the key to spirituality is to engage in deep listening which implies listening with all our being, including our senses and bodies. Applying regenerative living systems principles to one’s work helps in building an ecological consciousness, evoking biophilic responses and somatic connection with Earth (3). By looking at the self through an ecosystem lens and using nature metaphors to establish needs, blocks, incoherences, or connections of inner realms and how they are manifested in outer realms such as behavioural patterns, is another example of how living systems principles can be applied (3). Moreover, bio-energetic work, which uses the body as an instrument, looks at the interconnection of body, mind, and spirit and how different lower and higher vibrational energy flows affect living systems, including the human body (3; Cuncic, 2022). By combining movement, breathwork, touch, and dialogue this practice further highlights the importance and added value of breathwork exercises, sensory awareness, grounding, and centring practices, also from a somatic and trauma-informed lens. In addition, Participant 2 explains:
Spirituality is simply all that which brings us into sacred relationship with the world (both inner and outer world). It means accepting and drawing on information sourced from domains beyond the standard five senses.
One particular grounding practice that was mentioned is earthing, which is specifically concerned with directly connecting the body with the energetic fields of the earth (2). Earthing studies reviewed the benefits of this ancient holistic practice on mental health and well-being and suggest that incoherent frequencies and electric transmissions in the body can be balanced out by the earth’s electrons (Earthing Institute, 2023; Ibe, 2023). Lastly, experiential activities and embodiment practices that had been recognized by many participants include Yoga, Tai Chi, Qigong, dancing or other forms of mindful movement. Tai Chi, as a martial and health promoting art rooting from Taoist tradition in particular, highlights the advancement of spirituality through movement (Brown, 2016). Qigong, as a Daoist healing art, also taps into the intertwinements of mind-body-spirit and can enhance a connection to the transpersonal (National Qigong Association, 2023; Qigong Institute, 2023).
Requirements and barriers for successful integration
Intra- and interpersonal qualities
Throughout the interviews, a certain set of overarching mentalities, attitudes, and relations had been pointed out that are relevant to all stakeholders involved in educational processes. One of the most prevalent requirements in this regard is an openness to explore collectively the implied insights and benefits of spirituality and to eventually create a culture of interfaith exploration (1; 2). Prior to that, an initial interest of the individual and an awareness of the relevance of non-cognitive methods of inquiry is needed (1; 5). Other dispositions that allow for spiritual inquiry are an “open heart” which is an expanded type of consciousness and a sensed understanding of connection and meaning (2). Moreover, engaging with rejecting dogma by encouraging conversations and questioning is of crucial importance (1). A culture of intergenerational co-learning can further enhance this by bringing together a variety of people with different experiences and expertise, which implies a willingness to learn from each other and develop collective levels of knowing, hence tapping into collective intelligence (3; 4; 5). In other words, “The teacher and the taught together create the teaching” (Tolle, 2001, p.85). By applying a range of philosophies and concepts to one’s own context and, therefore, making it applicable to the modern mind is another pre-requisite for successful integration (1).
Further, a mindset that looks at subject matters from different angles, including a combination of scientific and intuitive approaches is needed. The mindset also argues for an engagement and mentality of secular spirituality, that also emphasises rationality, logic, and scientific backgrounds (3; 5). According to Participant 3, “In secular spirituality, there’s no sort of religious tradition. It’s just what life is.” This secular spirituality can be engaged with by finding common threads between various philosophical traditions and going deeper into specifically relevant philosophies. This would imply an educational setting that is based on and fosters empathy-oriented learning and brings approaches of gratitude “as the leverage point of awareness of the connection” into the learning environment (2; 5).
Another important aspect is constituted by deceleration and allowing for the time to review individual values and behaviour as well as giving space to incorporate both inner and outer worlds into learning processes (1; 3). Moreover, an approach of looking at the self through a holistic and ecosystem perspective, reviewing past influences, needs, and disconnections and how those are connected to present values and behaviour are crucial factors for bringing in spiritual components into an educational setting (3). This allows for an interaction with stories of separation at the level of values and paradigms and subsequently cultivates acknowledgement and a capacity for resilience and self-awareness (3; 4).
Additionally, by encouraging deep listening, rather than debate, tensions within the group can be minimised or eliminated, which will provide space to truly hear each other (2; 4). This opens up space for honesty about what is present, creating non-judgemental surroundings that encourage to know oneself as first tenets of any spiritual practice, hence creating an environment of authentic integrity (3,4). Participant 4 says, “When teaching with integrity, the chances are that the seed has been planted in maybe 10 years or 20 years or 40 years down the line. It will bear fruits.” In this regard, however, competitive behaviour and grading pose a contradiction as they create an environment of comparison; hence, judgments remain an integral challenge in interweaving spirituality into an educational context (4; 5).
The role of educators
Although educators play a crucial role in embodying and fostering the aforementioned intra- and interpersonal qualities, there are a few distinct capacities that specifically highlight the role of educators. Firstly, there needs to be a recognition amongst faculties that the role of higher education is not only in teaching hard skills and professional development but rather lies in facilitating conversations and spaces that nurture and embrace the different interests of students (4; 5). Subsequently, this implies a detachment from the obsession with content and acceptance of the limitations of rational thought. Instead, there should be a rather cultivation of an overall sense of awe as well as putting more emphasis on the way of teaching and interacting (2; 4). The divergence between what is being taught and modelled by educators is another major challenge, which requires individuals and whole faculties to apply holistic and regenerative principles to their own being as a first step before teaching such concepts (1; 4). Participant 3 notes, “Staff, administrators, educators, everyone who is involved in the form of the institution needs to rebuild a spiritual connection to life, seeing a connection to natural worlds and processing of emotions.”
Thus, there is a strong need for educators to not only address cognitive levels of knowing but inform their teaching through own experiences at the level of emotional intelligence. Participant 5 notes, “It is really about an art of carrying that message.” This teaching strategy not only welcomes the educator as a whole person but would also be imparting a more holistic way of learning to students (3; 4). Moreover, there is a strong need for educators to tap into the realms of emotional and intuitive intelligence as a first step to being able to convey those capabilities to their students (3). Within a framework of multiple intelligences, tapping into spiritual intelligence as a next step enhances individuals’ ability to feel, understand, and act altruistically and brings forth the capacity to interact on deeper levels with others (Sadiku & Musa, 2021). The importance of strengthening the trust of educators in their intuitive knowing for creating a supportive, trustful, and authentic learning space for students was further highlighted in this regard (1; 4).
There is an inherent need to establish relationships that create an empathetic framework by building up systemic nurturance spaces that reinforce transformative and holistic learning processes (2). Subsequently, while transformation has to come from a deep inner place of awareness of the individual, this certainly also applies to the role of educators and how they embody what they teach. Thus, this highlights the importance of training the faculty as a first step to a successful integration of spiritual practices into higher education (4).
Language
The generalisation and misunderstanding of religion and spirituality as being interchangeable terms and the adversity that comes with religion in a mostly secularised Western educational setting denotes one of the most prevalent factors restricting an integration of spirituality within higher education (1; 2; 3). Language simultaneously serves as a tool and a great barrier, which has been pointed out by several respondents (1; 4; 5). The connotations and associations of certain words brought forth by social and cultural conditioning can dissuade people from an initial engagement with and openness to spirituality and its benefits (3; 4). This leads to the conclusion that there is no need to use the language or terminology of spirituality; instead, practices and insights gained become the basis for introspective and collective perspective building and dialogue (4; 5). The latter, in particular, can be of relevance in absent self-reflection involving individual values and their embodiment thereof (3). Another linguistic barrier is constituted by the inaccessibility of the language of ancient spiritual texts and philosophies and the subsequent pitfalls of not understanding or misunderstanding those writings (1).
Historical influences
In the academic context, there is a great polarisation and disconnect between spirituality and science shedding light on an outdated and fragmented educational system, developed during the Industrial Revolution that is only “concerned with the final person who steps out of the entire process of education” and their contribution to the labour market, according to Participant 1. The remnants of this old Western model are based around authority, respect, punishment, performance, and transmissive knowledge which create fear-based school environments that leave no room for spirituality (2; 3). An institutionalisation thereof creates “systems as we know them which could not survive because they’re built on these ways of not treating humans as humans, not treating nature as sacred,” according to Participant 4. Societal demands uphold these systems and if there is no demand for a reformation of society towards a more regenerative one, educational systems will remain the same (1).
Thus, there is a great need to review organisational structures and the design of learning institutions. There is an equal need to interrogate how Western educational systems contribute to the perpetuation of colonialism by disregarding non-Western and non-scientific knowledge systems (3). Participant 3 emphasises that this requires an extensive examination and questioning of the prevalent patriarchal system, its relation to maintaining the current systems of economy and how those inform educational processes. Participant 3 also calls for a critical assessment of the outsourcing of knowledge to a paucity of potential experts as well as the given pedestals and hierarchies that dominate especially the academic community. In this regard, it is important to include and consult indigenous peoples as well as spiritual or ancient wisdom traditions in decision-making and in enriching academic discourse.
Emerging diversification of knowledge
Only recently, more emphasis has been put on the synergy between the inner and outer realms in education and how the limitations of modern science can be underpinned by other wisdom or spiritual traditions (2; 5). “Spirituality does not rely on faith or belief any more than empiricism relies on them. It enriches, augments, and extends empirical understanding,” says Participant 2. Shawanda (2020), for instance, addresses and contributes to this emerging field by proposing Dream Knowledges as a substantiated source of knowledge within academic settings, which brings valid spiritual insights into Western academia. Spirituality can “be a force for unity that the rational, secular, [and] modernist epistemology just doesn’t have the space for,” notes Participant 4. This would imply more holistic modalities and interdisciplinary learning by breaking down silos of knowing and educating based on students’ needs and interests (5). Additionally, the importance of infusing Western education with more experiential and embodied ways of learning and thereby providing space for such practices on an organizational level have also been recognized by multiple participants.
“Spirituality has to do with our engagement with those dimensions of experience, which cannot be accessed through the rational cognitive function of our being and therefore are not amenable to measurement, to quantification, things of that sort and are generally what we would think of as sacred dimensions,” notes Participant 2.
Polarisation, dogmatisation, and bias
De-marginalising the body as a source of knowledge would once more support and underpin different knowledge systems, such as indigenous ways of learning. Their foundations are built on all aspects of mind, body, emotions, and spirit that create a holistic and embodied centre of knowledge (Hegna & Ørbæk, 2021; Wisselink, 2019). This does not only apply to a more holistic integration of embodied learning; it also highlights the need to talk about spirituality in an educational context (4). A strong bias and fear of teaching spirituality, however, restricts this due to a culture and history of Western thought that connects spirituality to superstitious, uncritical, and contaminated reasoning (2). Such conditioning and inclination to scientific materialism put forth an objectivist and utilitarian worldview that disallows engagement with the sacred (2). This also appears in the emphasis on cognitive over emotional learning within society that teaches us to “be a rational analytic cognitive array and let our emotional and intuitive and energetic senses sort of atrophy” (Participant 3). In short, it fails to acknowledge spirituality and promotes a culture of secularism. As Participant 4 underscores:
…[this] is one of the biggest blind spots in modernity which also gets us to a place where spirituality is one of the most effective portals to a transformative, non-dualistic or intrinsic understanding of the world that is interdependent.
Historical developments where many spiritual traditions have developed into religions have lost their spiritual essence along the way as these religious institutions started espousing dogmatism, which have led to their break up into different denominations (2; 3). All these have led some people to associate spirituality and religion with trauma (2; 3). Enforced spirituality also deprives of the opportunity for living inquiry, which calcifies beliefs to dogma and leads to their subsequent break up into numerous institutions or denominations (2; 3). “Religion takes spirituality and turns it into purely ceremony – ritual makes engagement with the spirit alive – ceremony loses that aliveness,” avers Participant 2. A major challenge in bringing spirituality into higher education therefore evolves around the ways of keeping rituals alive and meaningful while, at the same time, not standardising spiritual practices for the sake of adapting them to a greater educational context which would imply the risk for the development of dogma (2). “Often if we put spirituality into a textbook, and then we teach it, according to the book, the book can’t hold the spirit,” notes Participant 2. Due to that, it is important to design spiritual explorations as an optional, adaptive, and contextual component within an educational framework (1; 4; 5).
Subsequently, structural changes that equally integrate and complement a holistic approach of cognitive and emotional learning activities need to be integrated cross-culturally as well as on the level of curriculum development (5). While it is necessary to adapt the entire education system, it is equally important to relate the respective attempts of restructuring to each context and need of the organization (5).
The physicality of educational settings
The importance of physical and natural surroundings appears to be another crucial factor in fostering and augmenting spiritual experiences (2; 3; 5). Spaces that are mainly dominated by human centric creations, such as urban and industrial areas, prevent people from relating or seeing interconnections; hence, these pose difficulties in successfully implementing spiritual practices (5). On the other hand, spaces that allow for interactions with ecosystems, such as nature parks or wild areas, not only enhance an understanding of co-living and co-existing (5) but also animate nature again, which has been lost in Western societies remarkably (3). Concepts such as spiritual architecture and spiritual space confirm those statements, which highlight characteristics of physical and natural structures that engage the senses and particularly endorse the expansion and flow of spiritual energy (Raghani et al., 2021). In particular, wild spaces promote feelings of connection to nature and wholeness as essential parts of spiritual engagement (5). Baur (2018) further confirms this by establishing a correlation between peak encounters in wilderness and spiritual expressions. Learning and teaching outdoors are considered as a substantial element in engaging in spiritual topics (5).
While those benefits are not only linked to wild spaces, they can also be established in urban green spaces such as private or community gardens (Baur, 2018). Participant 5 especially highlighted the added value of sacred spaces such as sacred gardens that have been created to respect and honour the natural world. These sacred natural spaces provide room for stillness and reflection in an educational context. Moreover, open spaces that evince a supportive, trustful and aesthetic atmosphere provide a context for introspection and the review of the inner realms of one’s being (2). The aesthetic component is also specifically mentioned by Jiddu Krishnamurti who regards it as enhancing sensitivity and being receptive to how external elements affect or augment internal realms (Forbes, 2019).
Exemplary integration of spirituality within educational contexts
Some participants also referred to certain educational institutions, resources, or individuals that function as examples or best practices of an integration of spiritual work within an educational framework.
Joanna Macy’s oeuvre, “The Work that Reconnects,” was mentioned by two participants (3; 4), in particular. The piece combines and draws upon insights from deep ecology, systems thinking, Gaia theory, and spiritual traditions, such as Buddhist and indigenous teachings. The relevance and added value of Buddhist teaching was further highlighted by Participant 2, who referred to the wisdom shared by Dalai Lama with the particular focus of combining both spiritual and scientific components. In this regard, they also mentioned the Bahá’í Faith as another faith-based movement that addresses the enhancement of spiritual qualities while maintaining a balance between religion and science (Smith, 2019). The Program for the Evolution of Spirituality (PES) from the Harvard Divinity School is of special interest in this regard as it looks at the evolving and marginalised spiritual movements and their intertwinements with ecological spirituality from a scientific perspective (Harvard Divinity School, 2023). Participant 4 further outlined the work of Bell Hooks, which is informed by a Christian-Buddhist perspective as well as the work by Thich Nhat Hahn that supported and informed reconnective aspects of her professional engagement and teaching.
Major learnings on how to include spiritual practices in an educational context can also be drawn from frames that are based around the ashrams (2). Gaia Ashram as part of the Global Ecovillage Network (GEN), as mentioned by Participant 5, is an example of an earth based spiritual community which combines the components of head, heart, hand, and spirit into their learning processes. Spiritual communities like those provide a crucial contribution to the preservation and restoration of natural habitats, motivated by spiritual values and ethical considerations and subsequently resulting in an ecological consciousness (Abumoghli, 2021; Egri, 1999; Irvine et al., 2019).
Participant 2 also mentioned the Findhorn Foundation, a spiritual community and model for sustainable living as well as the Schuhmacher College as reference points of institutions that have successfully combined spiritual components with education. Those two educational institutions are of special interest as they represent a movement of alternative spirituality which developed in the United Kingdom (Corrywright, 2004). “Alternative spirituality is about personal engagement with the sacred in daily life and the relationship between human spiritual experience, nature, world, and cosmos” and although it is going beyond the concept of traditional world religions, it is distinctively informed by the various cultural, philosophical and religious traditions of India (Corrywright, 2004, p.313). Inspirations for Schuhmacher College were also drawn from earlier educational alternatives and theories, such as those coined by Rudolph Steiner, Rabindranath Tagore, Jiddu Krishnamurti, Montessori, and Summerhill School (Corrywright, 2004; Kuhn, 2017).
This overlaps with findings from interviews where Rabindranath Tagore, as an important figure in pioneering the way of interweaving spirituality into educational processes, and Jiddu Krishnamurti were mentioned as crucial advocates that emphasised the relevance of educational frameworks being informed by spiritual components (1). Krishnamurti especially outlines three distinct aspects, such as the intentions of education, the physical nature of educational settings and the participants of education, as key elements for reframing education (Forbes, 2019).
Waldorf education and Rudolf Steiner framings contribute another important perspective to the way of mainstreaming the spiritual realms into holistic education (2). Most importantly, they highlight an ontological and anthroposophical understanding of the human being that encourages knowledge acquisition and self-development as one and the same path, which subsequently is one of spiritual exploration (Zimmermann, 2001). Educational principles within the Waldorf education can also be linked to transformative learning due to the enhancement of self-formation and its interlinkages with emergent spirituality (Rawson, 2021).
Discussion and conclusion
This respective study aimed to explore the added value of spirituality in fostering reconnection to SON in higher education. Interweaving current higher educational practices with components of spirituality involves an interplay of diverse socio-cultural factors and the sensitive understanding thereof. First and foremost, spiritual engagement is not necessarily connected to certain practices, but is much more concerned with the kind of engagement and approaches towards spiritual inquiries which are based on an enhanced consciousness. Certain practices that can enforce this consciousness, and hence reconnection to SON include awareness and reflective practices, engagement with philosophical traditions, as well as eco-connective, and somatic practices. Within educational framings, a successful integration thereof requires a shift in mentality, both on the individual and organizational levels, as well as a review of educational and socio-cultural structures. Intra- and interpersonal qualities and the role of educators have specifically been highlighted in this regard. Lastly, moving beyond a dogmatisation and polarisation of non-Western and non-scientific approaches within higher education is required for a successful integration. Additionally, a strong interlinkage between how spirituality influences inner realms and how those are subsequently expressed in behaviour were = identified within this research. Engaging in inner work first before being able to replicate that transformation in one’s surroundings have been shown to be of special interest in the context of higher education and especially education for sustainable development (ESD). Subsequently, within this research, the added value of spirituality within higher education has been recognised as an essential tool to tap into inner realms and behavioural change which in further consequence creates the basis for reconnection to SON and holistic change.
Limitations
Certain limitations in the theoretical framework and research approach were identified that might have impacted the findings of this study. Main limitations include time constraints and scope concerning the vast field of spirituality, its innumerable expressions as well as socio-cultural and historical influences. Not defining a focus on a specific spiritual movement or origin of certain spiritual traditions entailed the difficulty of not being able to elaborate sufficiently or to dive deeper into results from interviews and desk research, hence only representing a top layer of the subject matter being broken down to its essentials. This was particularly noticed in the overview of spiritual practices and the lack of in-depth elaboration of these or the background of philosophical traditions. However, in this way, a generic overview of notions of spirituality was created which benefits future research explorations of specific topics highlighted in this article.
Constraints also were noticed regarding the diversity of terminology used within this research. On the one hand, there was no sufficient explanation of terminology in the literature review, which was further represented in the results section. On the other hand, the variety of different terms used stemmed from the different expressions interviewees used to refer to certain concepts, which in principle embodied the same or similar meaning and only highlighted different nuances. This implied the confinement of bringing in a red thread throughout the research while paying attention to those different nuances concerning terminology. Another limitation in this regard was the more specific, comprehensive, and applicable desk research, which was based on certain terminologies that were established during the interviews and therefore could only be implemented to a certain extent, without restructuring the whole research framework.
Concerning the interviews, valuable insights were gathered and often portrayed in metaphorical and poetic ways, which unfortunately resulted in occasionally vague answers or a digression from the topic. Obtaining no straightforward answers to some questions asked illustrated one of the limitations of solely scientific research and represented the barriers of bringing spirituality into an academic framework on a metalevel by not capturing the wholeness of insights gathered.
Lastly, although the overarching conceptual framework correctly depicts the main themes of this research and their inter-relations, it was deficient and limiting to a certain extent. Overall, all terms were referred to or highlighted by interviewees with similar or slightly differing terminology but essentially illustrating their underlying meaning. However, certain missing links have been established and by using the same terminology as initially proposed, the conceptual framework was slightly adapted (see Appendix 9). On the one hand, ILK and philosophical traditions, in particular, have confirmed to be crucial elements informing the concept of spirituality in this research context. On the other hand, eco-spirituality and eco-cosmologies would retrospectively be considered to further inform ILKs and philosophical traditions and vice versa by highlighting the essence of what spirituality stands for in the framework of this research. More specifically, ILK brings forth eco-spirituality and eco-cosmologies as an intermediate step to the greater concept of spirituality. Otherwise, with more focus on the elaboration of terminologies within the literature review and research design, other more applicable terminologies could have been used outlining the interrelationships more appropriately.
Contribution to academic and professional work
The insights gained within this study add particular value to the pitfalls of sustainability work and education being mostly concerned with external change based on precipitous decisions making rather than holistically reviewing the interlinkages between mentalities, worldviews, values, and paradigms and the behavioural manifestations thereof. In this regard, this research provides valuable contributions to the work field within academia, including faculties and curriculum development programs as well as educators themselves on how to restructure and interweave their work with the insights pointed out in this research. Moreover, it sheds light on the current evolving and growing research body on decolonizing and restructuring society and educational systems as well as on rethinking values and structures on an individual, organizational, and societal level.
Recommendations for future research
Based on the insights and limitations of this research, further elaborations on the topic of spirituality within an ESD framework would be of particular value. Recommendations for future research therefore would include a more elaborate assessment and exploration of different dimensions and practices of spirituality and their integration into higher education. Additionally, a valuable contribution to the academic literature could concern explorations of alternative notions of knowledge sharing beyond cognitive levels within an academic or scientific framework. Moreover, a bigger study population would enhance research results by diversifying and representing a wider and cross-cultural range of different applications and understandings of spirituality. In this regard, it would also be of crucial importance to further investigate the possibilities of including and establishing collaborations for further curriculum development of ESD with non-academic and non-Western professionals, practitioners, teachers, and individuals in the field of spirituality. Subsequently, there is a great need for further research in several areas connected to the field of spirituality within education which can be seen as a stepping point towards achieving holistic education, regeneration, and thrivability.
Additional File
The additional file for this article can be found as follows:
Competing Interests
The author has no competing interests to declare.