The aims of the research I embarked on were: (a) to show the preference of terminal values in personal and in social character, as well to determine the level of religious experience—God’s presence and God’s absence, in groups of young people characterized by a high and low level of empathy and (b) to show the relation between terminal values in personal and in social character and religious experience: God’s presence and God’s absence, in groups of young people with a high and low level of empathy. In the research, the following methods were applied: The Scale of Religious Experience by Głaz—in order to define the level of religious experience: God’s presence and God’s absence, and Mehrabian and Epstein’s Questionnaire Measure of Emotional Empathy—in order to define the level of empathy. In order to show the terminal values preference amongst young people, the Rokeach Value Survey was applied. The research was carried out in Kraków amongst 200 university students. The research has shown that students with a high level of empathy reveal a higher level of experience of God’s presence than the people with a low level of it. University students with a high level of empathy amongst terminal values prefer most two values in personal character, that is wisdom and pleasure, and one in social character—family security. Similarly, students with a low level of empathy prefer most also two values in personal character, that is pleasure and freedom, and one in social character—family security. In the group of people with a high level of empathy, it is value in personal character—a sense of accomplishment—that contribute more to explaining the variance of religious experience of God’s presence, and in group of people with a low level of empathy, it is social value—social recognition. Whereas in the group of people with a high level of empathy it is value in social character—equality—that contribute more to explaining the variance of religious experience of God’s absence, and in group of people with a low level of empathy, it is personal value—salvation.

Abstract:The aim of the author's own research was: (a) defining the level of meaning in life and the level of religious experience (God's presence and God's absence) in groups of students with high and low levels of conscience sensitivity and (b) showing the connection between meaning in life and the level of religious experience (God's presence and God's absence) in groups of students with high and low levels of conscience sensitivity. The study was conducted in 2009-2010 among university students in Kraków. The subject group consisted of students of several non-Catholic public and state universities. All participants were Polish born, culturally homogeneous, and stemmed from families of average affluence. The age of the respondents ranged from 21 to 25. Two-hundred and forty sets of correctly completed questionnaires were used for the results analysis.

This paper presents an attempt to discuss in more detail the question of understanding of religious experience in the context of the Christian religion, as well as to show the characteristic extraordinary religious experiences accompanying many people during that experience. The question of experiences evoked by psychedelic drugs, such as the issue of a vision and chemical ecstasy, are not discussed here, and instead the author has chosen to present only typical phenomena accompanying religious experience, which are caused by God's doing, like visions, ecstasy, glossolalia (speaking in tongues) or stigmata. The paper also presents their role and contribution to the process of a human being's religious development.

The aim of this article is to present the issues of religious experience, and the associated experience of God’s presence and God’s absence, and then its operationalization, as well as to construct the Intensity of Religious Experience Scale, IRES (Skala Intensywności Doświadczenia Religijnego, SIDR). The value of psychometric tool, the reliability and validity, were assessed. The study was conducted in three steps. Study 1 concerned the generalization of statements related to conception of Catholic religious experience; i.e., the subjective feeling whether one experiences God’s presence and God’s absence, and how such beliefs affect certain aspects of a person’s life. Study 2 was carried out on the sample of 217 people and was designed to perform Exploratory Factor Analysis and to assess three-week test–retest reliability of the IRES. Study 3 was based on the sample of 368 people and was aimed to perform Confirmatory Factor Analysis and concurrent validation of the IRES. The analysis of the religious experience showed that this kind of human experience has its own structure. The explication of the subject has confirmed the existence of two positive factors of religious experience; i.e., a subjective sense of experience of God’s presence and God’s absence that can influence on life of people living in the Catholic religion environment.