MARIAN DEVOTION AND THE QUALITY OF LIFE OF SELECTED

MARIAN DEVOTEES

An Undergraduate Thesis
Presented to
the Faculty of Psychology
College of Liberal Arts and Sciences
Colegio de San Juan de Letran
Intramuros, Manila

In Partial Fulfillment
of the Requirements for the Degree
Bachelor of Science
Psychology

Maron Kenneth A. Dionisio

September, 2011
I. Introduction

A Marian devotion is simply the veneration of the Blessed Virgin Mary. It does not

involve the worship of Mary, as worship is rightly given only to God. It does involve, however, a

profound sense of connection between the believer and the mother of Jesus. Mary Our Mother

has the role of helping us to bond more closely to her Son, Jesus Christ. She exercises this role in

three ways, by her presence, her example, and her intercession.

When we pray to Mary we allow the celestial mother to take care of our spiritual growth,

to guide us, she is a source of mystical comfort, and above all she is the bridge to our salvation.

Marian devotions are intercessions to God through the mediation of Mary, the mother of

Jesus, or acts of devotions focusing on Mary. Marian devotions are important to the Roman

Catholic, Orthodox and high church Anglican traditions; and the Philippine Independent

Church. For Roman Catholics, the devotional intercession and mediation of the Blessed Virgin

Mary involve the concepts of Mediatrix and Co-Redemptrix, which have not been dogmatically

defined, but have received ecclesiastical support and are widely followed by Catholics at large.

No woman ever born has attracted more interest than Mary, the Mother of Jesus. True,

the four gospels offer few details about her. In the New Testament she is overshadowed by her

mighty Son. Yet for almost two thousand years, Christians have cherished her memory.

Why are we drawn to her? Because there was no one closer to Jesus Christ. From his

conception and birth, through the greater part of his life, till the days of his death and

resurrection, the lives of Son and Mother were bound together. Why would we not wish to know

and honor her?

 She is a key to the mystery of the Incarnation. Puzzling over the angel’s message,

wondering at her Child in a manger, raising him in the tiny town of Nazareth, following him to

the cross and rejoicing at his resurrection, Mary is a model for those who want to know Jesus

Christ. She “treasured all these things and kept at her heart.” From her we learn a pilgrim’s faith.

Long ago she was called “Blessed among women” She brings us blessings today.

The researcher chose this study to provide a deeper meaning and understanding to the

faith and devotion of the Marian Devotees to the Blessed Virgin Mary and to give emphasis that

the basic objective of Marian Devotion is growth in sanctification towards the path to salvation.

The researcher himself is also a marian devotee; He was named after the Blessed Virgin

Mary because he was born on September 8, 1989 and it was also the nativity of the Blessed

Mother. When he was in his elementary days, his family always go to different Marian Churches

in the Philippines, in Our Lady of Peace and Good Voyage in Antipolo City, Our Lady of

Manaoag in Pangasinan, and during holy week when they go to Our Lady of Lourdes (Grotto)

in Lagro, Novaliches Quezon City. Every afternoon, his grandmother will tell him the miracles

of their patroness, Our Lady of La Purisima Concepcion because his grandmother was also a

Marian Devotee. They would always attend masses in honor of the Blessed Virgin Mary, always

recite the mysteries of the Holy Rosary every 6:00 o’clock in the evening, and do floral offering

during May time festival, they always attend processions especially during their town fiesta were

in they observe 3 days of hearing masses in the church, attend the 9 consecutive days of novena

prayer in honor of the Blessed Virgin Mary.

When he was in high school he became a member of the catechist club in their school

and became a member of the Ministry of Altar Servers of the Immaculate Conception. Today he
the is current chairman of the Grand Marian Procession of the Parish of La Purisima Concepcion

for 3 years, and a member of “Kabataan ni Impong Maria” it is a youth organization that

promotes Marian Devotions to the Filipino Family.

Every holy week, his family is in charge of the procession of “Viernes Dolores” because the

researcher owns the image of Our Lady of Solitude, it is the day the they commemorate the

compassion of the Blessed Virgin Mary, wherein they do 7 stations, featuring the 7 sorrows of

Mary. He was also an auxiliary member of the Cofradia dela Nuestra Senora de la Soledad de

Porta Vaga, it is a private religious organization in Cavite City, promoting the devotion to Our

Lady of Soledad and one of the exhibitors of Radio Veritas featuring the different image of

Mary.

II. Theoretical Framework

Transpersonal psychology stands at the interface of psychology and spirituality. It is

the field of psychology which integrates psychological concepts, theories, and methods with the

subject matter and practices of the spiritual disciplines. Its interests include spiritual experiences,

mystical states of consciousness, mindfulness and meditative practices, shamanic states, ritual,

the overlap of spiritual experiences with disturbed states such as psychosis and depression, and

the transpersonal dimensions of interpersonal relationships, service, and encounters with the

natural world.

Transpersonal psychology is not a religion; it does not present a belief system or provide an

institutional structure. Rather, it is a field of inquiry which includes theory, research, and

practice, offering insights based on research and experience and practices for evaluating and
confirming or disconfirming its findings. It is scientific in the broader sense of the

phenomenological or “human” sciences (Braud and Anderson, 1998; Davis, 1996; Giorgi, 1970).

Overlaps between psychology and spirituality have been present in both psychology (e.g.,

William James, Jung, Maslow) and in the spiritual traditions (which have their own rich views of

development, cognition, social interactions, emotional and behavioral suffering, and methods of

healing). John Davis, Guidance and Counselling, (2000, Spring). 15 (3), 3-8.

Life style a lot of this playing with words reflects Adler's groping towards a really

different kind of personality theory than that represented by Freud's. Freud's theory was what we

nowadays would call a reductionistic one: He tried most of his life to get the concepts down to

the physiological level. Although he admitted failure in the end, life is nevertheless explained in

terms of basic physiological needs. In addition, Freud tended to "carve up" the person into

smaller theoretical concepts -- the id, ego, and superego -- as well.

Adler was influenced by the writings of Jan Smuts, the South African philosopher and

statesman. Smuts felt that, in order to understand people, we have to understand them more as

unified wholes than as a collection of bits and pieces, and we have to understand them in the

context of their environment, both physical and social. This approach is called holism, and Adler

took it very much to heart.

First, to reflect the idea that we should see people as wholes rather than parts, he decided

to label his approach to psychology individual psychology. The word individual means literally

"un-divided."
 Second, instead of talking about a person's personality, with the traditional sense of

internal traits, structures, dynamics, conflicts, and so on, he preferred to talk about style of life

(nowadays, "lifestyle"). Life style refers to how you live your life, how you handle problems and

interpersonal relations. Here's what he himself had to say about it: "The style of life of a tree is

the individuality of a tree expressing itself and molding itself in an environment. We recognize a

style when we see it against a background of an environment different from what we expect, for

then we realize that every tree has a life pattern and is not merely a mechanical reaction to the

environment(" Copyright 1997, 2006 C. George Boeree.”)

In spite of a certain unpredictability thus lent to all humans, there is a self-consistency in

a person's actions which characterizes him uniquely. This "coherence and unity of the individual

in all his expressions," as Adler expressed it, is his life style. From the beginning, the young

child checks his impressions, successes, and failures against one another. Soon practical

requirements of the environment are learned, perceptions become selective, practiced responses

become habitual, value guidelines are set up, and "the child arrives at a style of life, in

accordance with which we see him thinking, feeling, and acting throughout his whole life."

(http://www.novelguide.com/a/discover/ewb_01/ewb_01_00061.html) Alfred Adler, as we

remember him, Chicago: North American Society of Adlerian Psychology, 1977.

"Anyone who wants to understand Individual Psychology correctly must orient himself by

its clarification of the unitary purposefulness of thinking, feeling, willing, and acting of the

unique individual. He then will recognize how the stand an individual takes and the style of life,

which is like an artistic creation, are the same in all situations of life, unalterable until the end--

unless the individual recognizes what is erroneous, incorrect, or abnormal with regard to

cooperation, and attempts to correct it. This becomes possible only when he has comprehended
his errors conceptually and subjected them to the critique of practical reason, the common sense

-- in other words, through convincing discussion." (From "Advantages and Disadvantage of the

Inferiority Feeling", in "Superiority and Social Interest," edited by Heinz and Rowena

Ansbacher.)

"The style of life dominates. The person is cast all of one piece. This you must find again in all

its parts. In this self-consistent casting, the striving for fictive superiority is contained. There is

no nervous patient who does not attempt to veil through his symptoms the fact that he is worried

about his fictive superiority." (From "The Technique of Treatment," in "Superiority and Social

Interest," edited by Heinz and Rowena Ansbacher.).)

"More clearly discern able than under normal conditions is the neurotic's style of life after a

decisive failure in life, before being tested and having to make decisions. Occasionally, however,

also in conditions of improvement and rising expectations. The fear of new defeats brings all

neurotic manifestations into sharper focus." (From a new translation of "Neurosis and Crime,"

by Alfred Adler (1924), in the AAISF/ATP Archives.) (http://pws.cablespeed.com/~htstein/qu-

style.htm) 2000
Conceptual Paradigm

Blessed Virgin
Mary

Marian Devotees

Quality of
Life
 Marian devotions are intercessions to God through the mediation of Mary, the mother of Jesus,

or acts of devotions focusing on Mary. Our Mother has the role of helping us to bond more

closely to her Son, Jesus Christ.

She exercises this role in three ways, by her presence, her example, and her intercession. When

we pray Mary we allow the celestial mother to take care of our spiritual growth, to guide us, she

is a source of mystical comfort, and above all she is the bridge to our salvation. And because of

these factors, Mary had a great influence to the lives of these devotees in terms of their daily

living in life. It includes the quality of life, their life style and their concept of motivation. The

devotees feel the motherly love of Mary, so that many devotees venerate her with special

features that serve as their model of faith, holiness, love and humility.

Statement of the Problem

1. What are the religious practices of the devotees to the Blessed Virgin Mary?

2. How does the devotion to the Blessed Virgin Mary affect the devotees quality of life

along with:

a. 2.1 Day-to-day activities

b. 2.2 Interpersonal Relationship

c. 2.4 Family Relations

d. 2.5 Financial Status

Assumption

Mary had a great influence to the lives of these devotees in terms of their daily living in

life. On this study the researcher assumes that Marian Devotees feel that Mary was a special
person by the nature of what God asked her to do and that she consented to do. The devotees feel

the motherly love of Mary, so that many devotees venerate her with special features that serve as

their model of faith, holiness, love, humility.

Significance of the Study

Marian Devotees They make the study very interesting and relevant to the needs of the society.

They might encourage to contribute their life experiences of being a devotee of the Blessed

Virgin Mary.

Society This will provide insights and information on the devotees of the Blessed Virgin Mary as

their model of faith, holiness, love and humility.

Future Researchers This will serve as reference regarding the life experiences of the Marian

Devotees for further in-depth studies in the future.

Scope and Delimitation

This study tackles only the quality of life of the devotees of the Blessed Virgin Mary and

lived experiences of these people to become devotees of the Blessed Mother and how does their

faith and devotion to the Blessed Mother affects their daily living.
Definition of Terms

Marian Devotees these are the people who followers and devotees of the Blessed Virgin Mary.

Marian Devotion are intercessions to God through the mediation of Mary, the mother of Jesus,

or acts of devotions focusing on Mary.

Mediatrix Mary is Mediatrix of graces at a level higher than the mediation of other saints is

accepted without question in the Catholic Church. She is such in two ways: Mary gave birth to

the Redeemer, who is the fountain of all grace. Therefore she participated in the mediating of

grace. A second opinion states that Mary, assumed into heaven, participates in the mediating of

divine graces of her son.

Quality of Life should not be confused with the concept of standard of living, which is based

primarily on income. Instead, standard indicators of the quality of life include not only wealth

and employment, but also the built environment, physical and mental health, education,

recreation and leisure time, and social belonging and Spirituality.

 Chapter 2

Review of Related Literature

This chapter discussed related literatures on faith on religious context and Marian

devotion from various studies and articles in local and foreign setting.

Faith on Religious Context

Faith is the confident belief or trust in the truth or trustworthiness of a person, idea, or

thing. It is in general the persuasion of the mind that a certain statement is true. It is the belief

and the assent of the mind to the truth of what is declared, based on his or her authority and

truthfulness. (http://www.catholicnh.org/catholic-faith/)

The word faith can refer to a religion itself or to religion in general. Faith is often used in

a religious context, as in theology, where it almost universally refers to a trusting belief in a

transcendent reality, or else in a Supreme Being and/or this being's role in the order of

transcendent, spiritual things.

Catholics are called to be faithful to the words of Jesus, “Go, therefore, and make

disciples of all nations…teaching them to observe all that I have commanded you” (Mt. 28:19-

20). Because those principles are unchanging, Catholics are not free to “pick and choose” their

beliefs. Rather, what makes us truly “catholic” (that is, “universal”) is our assent in faith to all

that the Church professes, believes and teaches as “truth.” (http://www.catholicnh.org/catholic-

faith/). The interesting thing about our faith is that the basic truths never change. Our
understanding of revealed truths may evolve and develop (such as the change in the Church’s

understanding of slavery), but the fundamental principles never change.

Marian Devotion

Marian devotions have existed in the Church from ancient times and received a special

boost after the Council of Ephesus (431 AD). Images of her have been venerated and she has

been included in the liturgy, especially in the Eucharistic prayer, or Anaphora (LG 66). Over

time a variety of devotions have developed which celebrate aspects of Mary’s role in salvation

history

The truth about Mary and her role in salvation can come only from a full understanding

of Scripture and the portrayal of Mary in Scripture. This full understanding comes from careful

study of the two covenants between God and His people, the Old and the New. Mary is the

bridge between the Old and the New Covenants. The two covenants are basic to the divine plan

of salvation and Mary's role in salvation history becomes apparent when we see that she is the

living embodiment of fundamental themes in the Old and the New Testaments: as the Daughter

of Zion, the Ark of the Covenant, the new Eve working with the new Adam. For the New

Testament Church the place of Mary in Scripture involved three dimensions. First, Mary was

seen as the meeting-point of the Old and the New Testaments embodying both the People of

Israel (the "Daughter of Zion") and the new-born Church. Secondly, Mary was seen in relation to

the divine plan of salvation as the New Eve working with the New Adam. Thirdly, Mary was

understood against the background of what we call here the seven splendors, the references to

her in Genesis, Isaiah, Micah, the Gospels, the Acts of the Apostles, Galatians and Revelation.
 Once we come to understand the scriptural Mary our entire understanding of the meaning

of Scripture will be transformed. In fact the various Marian doctrines and devotions only dimly

convey the full majesty of Mary as she is portrayed in Scripture. Luke 1 and 2 alone is a

compendium of all the major Marian doctrines. (Mary and the Scriptures, Mariology) Cited in

Stefano Manelli, All Generations Shall Call Me Blessed (New Bedford, Massachussetts:

Academy of the Immaculate, 1995),

Such popular religiosity still asserts itself at the great Marian Shrines in every part of

the world. This year we celebrate 150 years of Lourdes (France) and 90 years of Fatima

(Portugal), just two Shrines that attract literally millions of people every year. One can also

think of Guadalupe (Mexico), Czestochowa (Poland), Knock (Ireland), Chiquinquira

(Colombia), Coromoto (Venezuela), Lujan (Argentina), Manaoag (Philippines), and so on.

Almost every country of the world has its national shrine to Our Lady that gathers the faithful

from far and wide into a maternal embrace.

In the Philippines there are many Marian Shrines that is dedicated to the Blessed Virgin

here are the some churches in the Philippines that is dedicated to the Blessed Mother: Our Lady

of Piat in Cagayan de Oro, Our Lady of Namacpacan in La Union, Nuestra Senora de La Naval

de Manila in Sto. Domingo, Quezon City, Nuestra Senora de Salambao in Obando, Bulacan,

Nuestra Senora dela Soledad de Porta Vaga in Cavite City, Nuestra Senora de Candelaria in

Jaro, Iloilo. Nuesrtra Senora delos Dolores de Turumba in Dolores Quezon, Nuestra Senora de

Guia in Ermita, Manila, Nuestra Senora dela Regla in Opon, Cebu, Nuestra Senora de Aranzazu

in San Mateo,Rizal, Nuestra Senora delos Remedios in Malate, Manila, Nuestra Senora del Pilar
in Sta. Cruz, Manila, Mother of Perpetual Help in Baclaran, Paranaque, La Purisima Concepcion

in Concepcion, Malabon and other Marian Shrines thaqt is dedicated to the Blessed Virgin Mary.

In the Catholic Church, a novena is a devotion consisting of a prayer repeated on nine

successive days, asking to obtain special graces. These may consist of small prayer books,

recitation of the rosary, or small prayers through the day. There are four recognized categories of

novena: those of mourning, preparation, prayer, and those which are indulgenced, however, a

given novena can belong to more than one of these categories.

The practice of saying novenas is derived from Scripture. After Jesus' Ascension into

heaven, he told his disciples to pray together in the upper room and devote themselves to

constant prayer (Acts 1:14). Doctrine proposes that the Apostles, Blessed Virgin Mary, and other

followers of Jesus prayed together for nine consecutive days.

“Devotion to the "Blessed Virgin Mary" (as she is commonly called by Catholics) has been

a centerpiece of Catholic belief and piety for centuries. However, the last century and a half has

seen a dramatic increase in Marian devotion. This resurgence of the "cultus of the Virgin" can be

attributed to two primary factors. First, Mary's already exalted status in the church was

substantially enhanced by Catholicism's official acceptance of the Marian dogmas known as the

Immaculate Conception (1854) and the Assumption (1950). The second force behind Mary's

growth in popularity, especially among the laity, is not so much doctrinal as experiential. It is her

alleged appearances to people throughout the world.

These appearances (called apparitions) have occurred with increasing frequency since the

nineteenth century, and have attracted widespread attention. Pope Pius XII, in calling attention to
the apparitions, referred to the nineteenth century as the "century of Marian predilection [i.e.,

preference]." And the present century cannot be far behind: one leading Marian scholar notes

that there have been more than 200 reported apparitions since the 1930s alone. With the various

shrines dedicated to the particular apparitions attracting millions of pilgrims each year, it is easy

to see that this phenomenon is having a substantial impact on the almost one-billion-member

Roman Catholic church .... Since this phenomenon is attracting the attention of millions of

people throughout the world, it demands careful examination in the light of Scripture.

The word "apparition" comes from the late Latin word apparitio which means

"appearance" or "presence." An apparition refers to the sudden appearance of a supernatural

entity which directly manifests itself to a human person or group. Within a Catholic context, it

could be the presence or manifestation of any supernatural figure. Catholic scholar Louis Bouyer

describes an apparition as "a manifestation of God, angels or the dead (saints or not) appearing

under a form that surprises the senses." This revelation to the senses involves seeing, but

frequently the other senses as well. Some apparitions -- usually of Mary -- have included the

hearing of voices, touching the figure, and even the smelling of specific fragrances....”

(Lambouras, 2000) http://www.inplainsite.org/html/apparitions_of_the_virgin_mary.html

Apparitions of Mary have been reported in church history as early as the fourth century.

In fact, while official statistics are not kept, some Catholic theologians have speculated that there

have been as many as 21,000 claimed sightings of Mary throughout history. Though this figure

may be excessive, the Vatican "has acknowledged a 'surprising increase' in recent years in claims

of 'pseudo-mysticism, presumed apparitions, visions and messages' associated with Mary." As

referred to earlier, the distinguished Marian scholar Rene Laurentin has counted over 200
reported apparitions in the last 60 years alone. Another international study produced similar

figures, and stated that the reports covered 32 different countries. In an article discussing Mary's

growing popularity, Insight magazine stated that "claims of apparitions of Mary are on a

worldwide upswing.” (Lambouras, 2000)

Psychological Approach on Marian Devotion

The notion of Logotherapy was created with the Greek word logos ("meaning"). Frankl’s

concept is based on the premise that the primary motivational force of an individual is to find a

meaning in life. The following list of tenets represents the basic principles of logotherapy:

• Life has meaning under all circumstances, even the most miserable ones.

• Our main motivation for living is our will to find meaning in life.

• We have freedom to find meaning in what we do, and what we experience, or at least in

the stand we take when faced with a situation of unchangeable suffering.

The human spirit is referred to in several of the assumptions of logotherapy, but the use

of the term spirit is not "spiritual" or "religious". In Frankl's view, the spirit is the will of the

human being. The emphasis, therefore, is on the search for meaning, which is not necessarily the

search for God or any other supernatural being. Frankl also noted the barriers to humanity's quest

for meaning in life. He warns against "...affluence, hedonism, [and] materialism..." in the search

for meaning. According to Frankl, we can discover meaning in life in three different ways: (1) by

doing a deed; (2) by experiencing a value – nature, a work of art, another person, i.e., love; (3)

by suffering. On the meaning of suffering.

 Frankl emphasized that realizing the value of suffering is meaningful only when the first

two creative possibilities are not available (for example, in a concentration camp) and only when

such suffering is inevitable – he was not proposing that people suffer unnecessarily. (Frankl,

1959)

Maslow took this idea and created his now famous hierarchy of needs. Beyond the

details of air, water, food, and sex, he laid out five broader layers: the physiological needs, the

needs for safety and security, the needs for love and belonging, the needs for esteem, and the

need to actualize the self, in that order.

Maslow believed, and research supports him, that these are in fact individual needs, and

that a lack of, say, vitamin C, will lead to a very specific hunger for things which have in the past

provided that vitamin C -- e.g. orange juice. I guess the cravings that some pregnant women

have, and the way in which babies eat the most foul tasting baby food, support the idea

anecdotally.

The safety and security needs. When the physiological needs are largely taken care of,

this second layer of needs comes into play. You will become increasingly interested in finding

safe circumstances, stability, and protection. You might develop a need for structure, for order,

some limits.

Looking at it negatively, you become concerned, not with needs like hunger and thirst,

but with your fears and anxieties. In the ordinary American adult, this set of needs manifest

themselves in the form of our urges to have a home in a safe neighborhood, a little job security

and a nest egg, a good retirement plan and a bit of insurance, and so on.
 The love and belonging needs. When physiological needs and safety needs are, by and

large, taken care of, a third layer starts to show up. You begin to feel the need for friends, a

sweetheart, children, affectionate relationships in general, even a sense of community. Looked

at negatively, you become increasing susceptible to loneliness and social anxieties.

In our day-to-day life, we exhibit these needs in our desires to marry, have a family, be a part of

a community, a member of a church, a brother in the fraternity, a part of a gang or a bowling

club. It is also a part of what we look for in a career.

(http://webspace.ship.edu/cgboer/maslow.html)

Transpersonal psychology stands at the interface of psychology and spirituality. It is

the field of psychology which integrates psychological concepts, theories, and methods with the

subject matter and practices of the spiritual disciplines. Its interests include spiritual experiences,

mystical states of consciousness, mindfulness and meditative practices, shamanic states, ritual,

the overlap of spiritual experiences with disturbed states such as psychosis and depression, and

the transpersonal dimensions of interpersonal relationships, service, and encounters with the

natural world.

The core concept in Transpersonal Psychology is nonduality , the recognition that each

part (e.g., each person) is fundamentally and ultimately a part of the whole (the cosmos). As

obvious as this might sound, it has radical implications for psychological systems founded on the

premises of mechanism, atomism, reductionism, and separateness. From this insight come two

other central insights: the intrinsic health and basic goodness of the whole and each of its parts,

and the validity of self-transcendence from the conditional and conditioned personality to a sense
of identity which is deeper, broader, and more unified with the whole (Lajoie and Shapiro, 1992;

Scotton, Chinen, and Battista, 1996; Walsh and Vaughan, 1993a).

The root of the term, transpersonal or “beyond the personal,” reflects this impulse toward

that which is more universal than individual or personal identity. Since the root of the word,

personal, comes from persona or the masks worn by Greek actors to portray characters,

transpersonal means literally “beyond the mask.” These masks both hid the actor and revealed

the actor’s role. Following this metaphor, transpersonal psychology seeks to disclose and

develop the source and deeper nature of our identities, roles, and self-images.

However, it is important that a focus on nonduality, self-transcendence, and intrinsic

health not negate the importance of individuality or personalness. Transpersonal psychology’s

orientation is inclusive, valuing and integrating the following: psychological development as

well as the spiritual; the personal and the transpersonal; exceptional mental health, ordinary

experience, and states of suffering; ordinary and extraordinary states of consciousness; modern

Western perspectives, Eastern wisdom, (some) postmodern insights, and worldviews of

indigenous traditions; and analytical intellect and contemplative ways of knowing.

Transpersonal psychology is not a religion; it does not present a belief system or provide an

institutional structure. Rather, it is a field of inquiry which includes theory, research, and

practice, offering insights based on research and experience and practices for evaluating and

confirming or disconfirming its findings. It is scientific in the broader sense of the

phenomenological or “human” sciences (Braud and Anderson, 1998; Davis, 1996; Giorgi, 1970).

Overlaps between psychology and spirituality have been present in both psychology (e.g.,

William James, Jung, Maslow) and in the spiritual traditions (which have their own rich views of
development, cognition, social interactions, emotional and behavioral suffering, and methods of

healing).

A core practice for transpersonal psychology includes meditation, mindfulness,

contemplation, and phenomenological inquiry. Comparing the role of meditation in transpersonal

psychology to the role of dreams in psychoanalysis, Walsh and Vaughan (1993a) referred to

meditation as “the royal road to the transpersonal.” In this broad category, I would include other

awareness practices such as Gendlin’s (1982) Focusing technique drawn from phenomenological

philosophy and psychotherapy. While meditation and related practices can be used for self-

regulation, relaxation, and pain control or for self-exploration and self-therapy, they have

traditionally been used for self-liberation (Shapiro, 1994). Despite their many surface forms,

most styles of meditation can be a means of disidentifying from our “masks” or egos and

realizing our fundamental nonduality (Goleman and Ram Dass, 1996).

Transpersonal psychology has benefits for both psychology and the spiritual disciplines.

Psychology can expand toward a fuller and richer accounting of the full range of human

experience and potential and incorporate practices that speak more directly to the depth of our

nature. The spiritual disciplines can incorporate insights and skills about human development,

healing, and growth to deal more skillfully with the psychological issues that arise with spiritual

development. It can use these issues as gateways, rather than obstacles, to self-realization.

(http://owlspeakcounseling.com/archives/17)-- Guidance and Counselling, (2000, Spring). 15

(3), 3-8.
Synthesis

The study states that Marian devotion consists neither in emotionalism nor in vain

credulity. Emotionalism may lead to a shallow faith; and those who accept uncritically any news

of Marian apparitions or practices which are superstitious may not see the true purpose of

devotions, which is always to foster union with Christ. Marian devotion should never lead

anyone, Catholic or not, to be confused about true Catholic doctrine. Special care should be

taken lest Christians who do not share the belief that Marian devotions have a place in Christian

life be confused about them and these factors may affect the live of the devotees in terms of their

psychological, spiritual, physical and financial status

The difference of this study is that this paper was not only focusing on the devotions to

the Blessed Virgin Mary, it also includes the quality of life, lived experiences and some other

factors that affects the lives of these Marian devotees in terms of financial, psychological,

emotional and spiritual status.

 Chapter 3

Methodology

This chapter presents the research design, population and sampling technique, research

instrument, data gathering and data analysis.

Research Design

The research design that will be employed on this study is the descriptive study.

The case study method often involves simply observing what happens to, or

reconstructing ‘the case history’ of a single participant or group of individuals (such as a school

class or a specific social group). (http://www.simplypsychology.pwp.blueyonder.co.uk/case-

study.html)

It is a non experimental method which is defined as a descriptive record of a single

individual’s experiences. It is a method used to narrow down a very broad field of research into

one easily researchable topic. From an individual case study to an extensive survey, this type of

study still needs to be carefully constructed and designed, but there is no standardized structure.

(Gravetter Forzano, 2006) In depth interview will be conducted to the participants to know and

be aware on their experiences of being a devotee of the Blessed Virgin Mary, and to be

acquainted in terms on the changes that happened to their lives as they become a Marian devotee.
Population and Sampling Technique

The target population of this study will be the devotees of the Blessed Virgin Mary

based ob the following selection criteria: Male or Female, 25-60 years old, can understand and

speak English or Filipino, has at least 1 significant experience in line with their Marian devotion,

self-proclaimed Marian devotee, resident of Metro Manila Area and Cavite areas. The sampling

technique that will be used in this study is purposive sampling. Purposive sampling targets a

particular group of people. When the desired population for the study is rare or very difficult to

locate and recruit for a study, purposive sampling may be the only option. (Gravetter Forzano,

2006)

Research Instrument

For the purpose of this study, the following will be used:

In-depth Interview are a core instrument of psychological market research. They are used to

explore facts and correlations that are as yet unknown and are especially suited to dealing with

more sensitive issues, preconceived content and clarifying the subject’s individual understanding

of an issue.
Data Gathering

Purposive Sampling of the

Study

In-depth Interview

Analysis and Treatment of

Data

The research will seek different Marian devotees who would partake in this study. The

researcher will built connection with them by taking the time to engage in casual conversation.

When the respondent feels acquainted with the researcher, they will explain the study they are to

contribute before proceeding to data gatherings.

Data Analysis and Treatment of Data

Thematic and Content Analysis for the responses of the participants in interpretations.

Content Analysis. is systematic analysis of the content rather than the structure of a

communication, such as a written work, speech, or film, including the study of thematic and

symbolic elements to determine the objective or meaning of the communication.

Content analysis is a method of changing qualitative data into quantitative data (e.g., literature,

speeches or television programmes), so that it can be statistically analyzed or used

descriptively. (http://alevelpsychology.co.uk/as-psychology-aqa-a/research-

methods/methods/content-analysis.html)

Thematic Analysis. is Thematic Analysis is an approach to dealing with data that involves

the creation and application of ‘codes’ to data. The ‘data’ being analyzed might take any number

of forms – an interview transcript, field notes, policy documents, photographs, video footage.

(Dey, L. (1993). Qualitative Data Analysis: a user-fiendly guide, Routledge.)