The author notes that spiritual pain is widespread, both within individuals and society. Drawing on personal experiences and a literature survey, he offers an overview of current work on spiritual pain. As distinct from palliative caregivers, he suggests that spiritual pain can be noticed, but is difficult to define. Drawing on some of the Church's spiritual masters, the author offers a broad typology for spiritual pain, claiming that current methods for attending to spiritual pain are too complex to be useful. He therefore offers, and briefly explores, the image of retreat for attending to spiritual pain--compassionate hospitality, tempered by a form of "tough love" that enables the retreatAnt to embrace, welcome, and dialogue with pain. He suggests that essential features within such an image include an experience of support; a safe and sacred space, a sense of freedom; appropriate expressions of reassurance, and opportunities for forgiveness and reconciliation.
This autoethnography is a constructed account of a co-exploration into the nature and effects of a longitudinal dyadic conversation process from a relational constructionist perspective. The conversations, between me as participant autoethnographer and a co-participant, aimed at maximising personal learning for both. Through co-created contexts of mutual engagement and respectful presence, we were able to focus our learning on the spontaneous process and content of the conversations. The qualitative data were sampled purposively from diary entries summarizing the conversations which spanned a period of five years. The data were analysed into themes and together, with selected illustrative examples of significant conversational moments, were woven into an autoethnography that attempts to convey the embodied and systemic learning that emerged from these conversations.
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