Exploring Development of Spiritual Intelligence among School Children’s

The ideas of spirituality and spiritual development from both common and religious points of view have evoked extensive research intrigue and insightful written work (Crajczonek, 2015). A more noteworthy bit of this research and writing has been worried about grown-ups and adolescents, yet more as of late focused consideration has been given to young children's spirituality and spiritual development. Spirituality is one of the latest wonders to enter the domain of management face off regarding. A perfect pioneer is one who has immaculateness of heart, individual character, strength and soul of enterprise, tolerance, assurance, forfeit and valor. On the off chance that every one of these qualities are available in a human being, he will have the capacity to make progress in different fields and furthermore set a case to others, and be a perfect for others. Perfect pioneers are required to rise up out of values got from spiritual and human values education and preparing. Logical examinations on impacts of spiritual practices, for example, Yoga, Meditation (Science daily, 2010) and prayers (Newburg, 2012) have demonstrated that there is confirmation of health and mental advantages got from those spiritual practices. Research into children's spirituality is a rising field that "has created from two earlier surges of thought: the possibility of an innate spirituality, principally reflected in research with grown-ups, and religious idea development research" (Ratcliff and Nye, 2006). Ratcliff and Nye go ahead to clarify that the previous thought of inborn spirituality, educated by prior research studies exploring grown-up recollections of childhood spiritual encounters, alludes to the understanding that spirituality is a natural part of the human individual. Religious idea development research be that as it may, "considered genuine children... emphasizing children's reasoning about religion as opposed to their spiritual encounters". The soonest studies investigating children's spiritual or potentially religious encounters left the Religious Experience Research Unit from Sir Alister Hardy (1965) who asserted that religious experience was a focal element of individuals' lives. Later studies focused all the more specifically on young children's religious development. Goldman (1964, 1965) and Fowler (1981) both led studies that reflected Piagetian research (with its accentuation on cognitive development) into young children's religious development. Because of their studies, both forced limitations on what children could be instructed, particularly Goldman's (1964) decisions to constrain young children's introduction to the Bible. He guaranteed that young children's failure to think dynamically put restrictions on their religious reasoning, that is, their capacity to understand religious ideas, representations and analogies. In later research Goldman (1965) proposed the term religious status and contended that religious education for young children should focus more on genuine encounters as opposed to complex religious

Such "developmental stages" fundamentally impacted religious education talk, and in addition religious education programs. Be that as it may, Goldman's models particularly were censured for having disregarded or distorted the full of feeling and existential parts of religious reasoning. Priestley (1981) rejected Goldman's accentuation on the cognitive space, contending that the place of story and creative ability is basic to religious understanding and knowledge, "the fundamental thoughts of any religion are first conveyed through its story and those thoughts are translated not by the cognitive personality but rather by the staff of creative energy". Late research has focused more deliberately on children's spirituality instead of their religious development or religiosity. The catalyst for such intrigue was started by Coles (1990) whose review directed with children themselves, drove him to presume that children are keen on the meaning of life, understand life as an adventure and can make inquiries of extreme meaning. Maybe the most concise rundown of characteristics that children who are growing spiritually would probably show has been offered by the Office for Standards in Education (OFSTED) which is in charge of the execution of religious education in all schools: • a set of values, principles and beliefs, which could conceivably be religious, which advise their point of view on life and their patterns of conduct; • an mindfulness and understanding of their own and others' beliefs; • a regard for themselves as well as other people; • a feeling of sympathy with others, concern and empathy; • an expanding capacity to reflect and learn from this reflection; • an capacity to demonstrate valor and diligence with regards to their points, values, principles and beliefs; • a status to challenge all that would oblige the human soul: for instance, neediness of goal, absence of self-certainty and conviction, moral impartiality or lack of concern, compel, devotion, animosity, insatiability, treachery, restriction of vision, self-intrigue, sexism, bigotry and different types of segregation; uncertainty; • a regard for understanding and also for information and reason; • an expressive and additionally imaginative drive; • an capacity to think as far as the "entire" – for instance, ideas, for example, concordance, relationship, scale, viewpoint; • an understanding of sentiments and emotions, and their possible effect. In spite of the fact that research into children's spirituality has slacked that of comparative studies with grown-ups and adolescents, it by the by has featured some key bits of knowledge. The writing has distinguished a few key characteristics or properties of young children's spirituality, and additionally their spiritual and religious developments. A center trait of children's spirituality is relationship or connectedness (Adams, 2009) alluded to as 'social cognizance's by Hay and Nye (2006). This social characteristic includes a child's association with self, others, the world or nature, and for some with God or a Ultimate. Personality and a feeling of having a place have additionally been recognized as major characteristics of children's spirituality and their spiritual and religious developments, as children try to come to know themselves in association with others, astoundingly to discover their place and reason in the world and with others. This characteristic is nearly related and lined up with meaning and looking, as children try to discover meaning in the numerous encounters they experience both joyful and agonizing. Different ascribes huge to children's spirituality and spiritual and religious development featured in the writing incorporate their faculties of amazement and ponder, and in addition their creative energy and knowledge (Hart2006). Education, conversely, has as a general rule received a model of human nature that incorporates the spiritual. Accordingly, an examination of education's understanding of the spiritual offers an important wellspring of reference concerning the manner by which this supposedly is part of human nature. Psychology may take care of education's treatment of spirituality. Spiritual development and religious development are about personality development and how, over the human life traverse, one sees oneself in connection to what is viewed as perfect or otherworldly. While religious development is more often than not tied in with recognizing oneself with a particular religious custom, its practices and beliefs, spiritual

individual, somebody who remains for something that characterizes and offers meaning to being human. The two may overlap– with the goal that what is spiritual is likewise religious– yet they require not. There is religion without spirituality and spirituality without religion. Because of the work and commitments of researchers and scholastics, much has been learned about being human and about the procedure of human development. We have learned that individual development includes the interchange of multiple contexts, contexts that collaborate in powerful routes over the life traverse. No two individuals share a similar science or a similar mix of contexts and encounters, so every individual has an interesting developmental history. The same is valid for religious and spiritual development. Attributable to the endless contexts that impact individual development for the duration of the life traverse, religious and spiritual development must be comprehended as various for every individual. Besides, given that the contexts that influence religious and spiritual development are multitudinous, it is difficult to catch the total of their appearances or impact inside one reference book. In choosing, at that point, on what passages to gather, we limited an apparently perpetual rundown of conceivable sections to exhibit a sample of contexts and encounters that are vital for in any event a few people, in a few parts of the world, as a less than dependable rule. We don't expect that all individuals are similarly influenced by or touched by similar contexts. We do expect that individuals of various ages, sexes, faiths, and ethnicities are pretty much influenced by the contexts.

Spiritual development in children can be characterized as "… the way toward developing the characteristic human limit with regards to self-amazing quality, in which the self is insert ded in an option that is more noteworthy than the self, including the holy. It is the developmental "motor" that pushes the scan for connectedness, meaning, reason and commitment. It is molded both inside and outside of religious customs, beliefs and practices." In children this development is interceded by the child's quick physical and mental growth as the child creates self personality and self-governance. Spirituality is part of children's regular day to day existences. Champagne (2003) contended that for children spirituality is a method of being and can be perceived in their daily exercises. The creator watched sixty children in childcare settings and recorded 100 hours of their exercises, mentalities, outward appearances, and discussions. Investigation of the data prompt development of three classes of spiritual being in children: delicate, social, and existential. Delicate utilizing their faculties in not only an approach to convey; it's a type of being. Utilizing their faculties is their method for seeing and being associated with the world. The social part of children's spirituality is apparent in their capacity to interface with others, indicate warmth, and offer sensitivity and absolution. These capacities additionally enable them to shape an association with God. Children's existential method of spirituality alludes to their experience of without further ado, their understanding of time and space, and their capacity to understand impediments, understand imagery, and utilize their creative energies. Children, particularly, demonstrate behavioral, emotional, and scholastic issues when they feel separated from themselves, their families, their companions, and their groups. At the point when their requirement for having a place isn't met by their environment, they showcase their feeling of misfortune and disconnectedness. The creators recommend that shaping a spiritual bond with the environment enables these children to feel associated with the world. Josephson (2004) pointed that religion has been appeared to advance mental prosperity by reinforcing relationships, giving good rules, and enabling individuals to discover answers to inquiries concerning reason and meaning of life.Children and adolescents who have built up a feeling of spirituality demonstrate less episodes of reprobate practices and postpone sexual relationships. The creator recommended that religion and spirituality ought to be fused in mental administer to numerous individuals trust, moral values, and meaning of life (which was factors that are by and large impacted by one's spiritual beliefs) can prompt particular worldviews which can thus prompt psychopathology.Also, some customer practices that may seem neurotic can be better comprehended in the context of their spiritual beliefs.

We know children are intrinsically spiritual in light of the fact that: 1. Children are fit for the beginnings of faith. Faith encounter is preceding cognitive understanding. Children's faith isn't grown-up faith. It shouldn't be; we were made as human creatures for persistent growth. In this way, normally, faith ought to develop and extend. In any case, since faith isn't at the level of grown-up faith, doesn't mean that is hasn't started. Scholarly understanding need not go before the beginnings of faith. Similarly

2. Children are spiritualists. Children have the transparency and ponder to see God all around. They are not dualistic; they don't place God in a container and just enable God to touch one part of life. 3. Children are normally pulled in to God. In The Original Vision: A Study of the Religious Experience of Childhood, Edward Robinson reviews a survey in which grown-ups were inquired as to whether they "felt that their lives had in any capacity been influenced by some power past themselves," to compose a record of the experience. No say was made of childhood. However, over 15% related occasions and encounters from their initial years. "For as long as I can recollect I have never had a feeling of partition from the spiritual power I now call God" was run of the mill of a large number of the reactions. 4. Children have every one of the characteristics that Jesus called for when he said what was necessary to enter the Kingdom of Heaven. (There is a wonderful welcome card which says, "God cherishes individuals who don't know how to be anybody however themselves... that is the reason He made children ... what's more, that is the reason he leaves a little child in every one of us.") What sort of spirituality would we say we are discussing? We should take a gander at four components which are significant for the present world and are helpful for children's development.

Karl Rahner stated, "The Christian without bounds will be a spiritualist or he won't exist by any stretch of the imagination." A spiritualist is basically somebody who encounters God. (We have been persuaded that lone a couple of individuals are spiritualists.) Carl Jung was asked in a meeting, "Do you have faith in God?" His prompt answer was, "No. I know God." Quite a bit of our religious education helps children (and grown-ups) think about God. I believe that the vast majority do encounter God, yet they don't generally have the vocabulary to discuss it as well as are not open to sharing faith encounters. Our past spirituality can be summed up in The Morning Offering/The prayer endeavored to place God into all of life. Our approach to spirituality today has an alternate accentuation: God is as of now in all of life. We have to wind up more mindful of the Presence of God that is now present and experience it without bounds. and living of the truth that it's not simply amongst me and God; in case I'm associated with God, I am personally associated with all in God's family. The shocking thing about Jesus is that he calls us as a community; we don't go to God alone. Religion, church, prayer, spirituality can't be an escape from individuals. A visit to the Blessed Sacrament is unadulterated dream in the event that it is in lieu of recuperating relational relationships. A youngster couldn't help contradicting her teacher that God dependably excuses. Her clarification: "It wouldn't be reasonable. In the event that my sibling pounds on me and afterward can go to his room and disclose to God he's sad, and if God says, That is fine. You're excused,' that is not reasonable for me." She proceeded: "On the off chance that I were God, I would let him know, "Go and tell your sister that you're sad, and after that I'll pardon you." She had a profound handle of the community part of our faith. Since Vatican II we have completed a great job of framing the individual, of regarding the fr eedom of the individual, yet despite everything we have more work to do in shaping the mindset of the Christian community. Who are we together? What would we be able to be and do together? The difficulties going up against Gospel values today (e.g.: bigotry, nature, peace and equity issues, viciousness, sexism, and so forth.) are so great they must be approached by a community.

Spirituality touches all parts of life. Nothing that is human, nothing that is made, can be let alone for our spirituality. The extraordinary characteristic of our Catholic personality is that of sacra mentality where all life is viewed as blessed. God can be experienced all over the place. There is no division between the hallowed and the common; they have turned out to be homogenized. Robert Fulghum, in All I Really Need to Know I learned in Kindergarten, has the learning occur in the sand heap in Sunday school. The sand heap has a place in Sunday school, not simply in school. A worker at a Church drop-in focus told the accompanying stoiy: "One day a lady came in and after being informed that we had the Blessed Sacrament in our house of prayer, bowed down to ask. Following fifteen minutes, one of the sisters came in conveying a host in a little cowhide case, place it in the sanctuary and left.

There are gigantic sufferings and shameful acts in our world. Our spirituality can't overlook them, yet our state of mind should be one of ponder, amazement, and joyfulness at all that we have been given. St. Theresa hit the dance floor with her sisters. David jumped and sang before the ark of the Lord. There is a rabbinic saying that people should give a record on judgment dirt of each good thing which they may have delighted in and did not.

The purposeful nurturing of young children's spiritual development is contended to be of the most astounding and most huge significance with numerous asserting that if young children's spirituality isn't deliberately sustained it will blur and be lost. In the context of early childhood settings, numerous promoter that the starting point for religious education for young children should start with, and try to build up, their spirituality in front of a more formal religious education. This contention is prefaced on two contemporary substances: first, young children entering early childhood settings mirror our inexorably multi-cultural and multi-religious society; and second, that an expanding number who are not honing individuals from their own particular faith groups, need or have restricted information and dialect to draw in with particular complex religious ideas. In fact, despite the fact that alluding to the rich decent variety of students who go to Catholic schools, by and by the accompanying case by Liddy (2007) additionally applies to young children entering all Christian early childhood settings, "...it abandons me inquiring as to whether we can truly embrace contemporary religious education unless we have a significantly wealthier understanding of the worldviews and meaning-making of the students in Catholic schools". As it were, as in other Key Learning Areas, teachers' starting focuses in religious education should be with children's own encounters and understandings of life and relationships, their spirituality. Following is a diagram of approaches that try to sustain children's spiritual development that can be actualized in different contexts including child mind focuses and educational settings. Such approaches give various down to earth thoughts, systems, and exercises that could contribute fundamentally to the design and development of a religious education framework that tries to sustain young children's spiritual and religious development. Bradford (1999) proposes by nurturing and fulfilling children's key needs - that is nurturing the "human spirituality" - can prompt the development of a more "religious (reverential) spirituality". The major human-spiritual parts of the fundamental needs of children as per Bradford incorporate the requirement for: adoration; II. a feeling of extreme security; III. play, investigation, amusingness, expectation and ponder; IV. assertion of others; and; V. support to participate in and add to the spiritual and social prosperity of their family, companions and community. Bradford contends promote that, "religious practice assuredly can help a child in his or her spiritual development by giving a framework of a typical code, doctrine and example of worship which values and offers space to spiritual experience" and proposes the accompanying as rules of what enrollment to a healthy faith community should offer: I. a network of kind and aware relationships – a community of companions; II. participation in a community, which has a feeling of mindfulness about its place in the more extensive plan of things; III. an involvement with other people who are respectfully and keenly open to 'signs of amazing quality'; IV. participation in a community which is commonly insisting in encountering the characteristics of adoration, put stock in, ponder, et cetera; V. parts for adding to shared emblematic activities communicating the values of community. Children have a scope of manners by which they express their spiritual encounters or contemplations. Some basically depict the experience, others express through inquiries, while others might be watched being invested in snapshots of amazement and ponder. Numerous such encounters are noteworthy or significant and are conveyed into adulthood. Be that as it may, numerous stay quiet about their encounters or musings because of a paranoid fear of disparagement, rejection or humiliation. An important viewpoint in connection to empowering children's close to home freedom in communicating their musings and encounters is their feeling of feeling safe which thusly can add to "expanded self-certainty and self-regard which have an important impact in molding personality; character being a key factor in spirituality". Hence the learning and showing

the spiritual. Further, as indicated by Adams teachers and grown-ups need to ponder their own particular spirituality and be mindful to the spiritual. Teachers' parts are additionally key at the arranging phase of an educational modules that tries to support children's spirituality and are asked to not just take care of the cognitive area in their arranging, yet additionally to both the full of feeling (the felt sense) and spiritual areas. De Souza and Hyde (2007) contend that teachers need to go past the cognitive space as it gives careful consideration to the development of spiritual characteristics and characteristics, "at the end of the day, do they (teachers) give time and, maybe, quiet for inward reflection, for inventive, creative and natural reactions, and for changed activity?" (p. 100). Such a position discovers arrangement with Francis (1979) and Priestley (1981) both of whom pushed for a consideration of the full of feeling and tactile areas.

1. Respect for the ways that spiritual reflection changes with age and growth in thinking, judgment, and personality. This means that the ways that children interpret religious matters are accepted as suitable for their age. 2. Opportunities to participate in religious observances that are calibrated to a child‘s capacities for understanding and involvement. This means that children and adolescents have roles that are meaningful to them and respected and recognized by adults within the community. 3. Opportunities for intergenerational involvement in religious activity, as well as activities that are oriented to the interests and needs of children alone. 4. The growth and maintenance of relationships – particularly within the family – that inspire trust, security, and empathic human understanding. 5. Respect for individuality in spiritual understanding and its development. This means that pathways for growth of faith are individualized based on life experience, individual personality, and how persons interpret their own spirituality. 6. Human support to individuals of all ages during periods of difficulty or crisis, personal despair, or transition during which familiar beliefs may be tested and reconsidered. constructively with the child or adolescent in questioning and exploring more deeply the fundamental beliefs that are socialized by parents and others in the majority culture, without inspiring fear of rejection, denigration, or expulsion from the family or community.

Spiritual values are the integrative values of human soul comprising of unselfish, humanistic, individual, divine, and emotional values prompting spiritual growth of identity. Selfless values allude to values advancing spiritual growth of identity, for example, Truthfulness, Kindness, Repentance, Reliance on God, Modesty, Unity, and Charity, and Love. Humanistic values allude to values controlling our framework and we get acclimated with judging and carrying on with ourselves as well as other people. These values are more helpful for advancing humanity, for example, Sincerity, Justice, Goodness, Forgiveness, Courage, Power, and Wisdom. Individual values are those values which manage an individual to be flawless and get fortified in individual relationships, for example, Self-limit, Selflessness, Steadfastness, Humility, Righteousness, Forbearance, and mettle. Divine values which help us to love God and are the values for accommodation to God, for example, Piety, and Compassion. Lastly, Affective values creates peace inside self and live in amicability with others, for example, Tenderness, Gentleness, and Contentment. The term moral values are utilized reciprocally in the writing tending to the presence and meaning of values among children however the values specified in those studies as good values and the values considered as spiritual values in this investigation are covering. As a general rule, spiritual value is all the more including wording to value distinguishing proof studies. The interests of analyst to contemplate about profound quality of human isn't another one yet goes back to the works of Sigmund Freud who out of his clinical encounters accepted that solid sense of self is required for moral development which control natural powers driving us to the negative sides. An exceptionally idealistic individual is said to be solid personality. Gradually and step by step consequent researcher additionally enquired about values and thought of their own speculations tending to human values yet the edge of spirituality to the values of

Human Development". The holistic development of children is fragmented without spiritual development and all the more particularly spiritual development is inadequate without the development of spiritual values. Since spiritual values really make us spiritual for instance, without the values of sympathy, quietude, goodness, and honesty how might we expect supernatural experience? Similarly, without the value of peace, solidarity, and knowledge how it is conceivable to get spiritual illumination? Spiritual values are not the transient values but rather they are all around appropriate values and influence our conduct crosswise over numerous circumstances. They have children mindful of effect between great versus terrible, honest versus lie, unassuming act versus bold and lude acts, quietude versus to be futile, fearlessness versus orderliness, persistence versus fretfulness and its impact et cetera. In this way, these are not the particular to any circumstance preferably they are far incorporating than we can might suspect off. Spiritual values have the ability to sprout our children and accomplish their objectives by the means of honest ways. Obtaining of spiritual values among school children lies in the parental lessons and parent's own value loaded conduct. Children are sharp as they would see it of how parents communicate and carry on with their family individuals, neighbors and companions in their life. To think about the parental impact on value learning by children an examination was led to look at the values of 37 girls from kindergarten in fifth grade. They met and requested that those children give composed and verbal consent. They found that children's securing of good values had coordinate impact of parents and different grown-ups particularly girls were observed to encounter a communal sense all through their association with grown-ups. The sort of family additionally impacts spiritual values development among children. The powers of social change including urbanization and westernization has lead the pattern of atomic family framework where sadly the grandparents and other elderly figures are significant. Parents are working and no one is left at home to direct their conduct by rectifying them as what is correct and what isn't right. Social values of parents and children living in joint and atomic families were analyzed.

Spiritual intelligence alludes to the aptitudes, capacities and practices required to understand one's internal identity including musings, beliefs, values and activities, express reliance on preeminent power through contemplation, to live with a psyche of request and a mission for meaning in life, and to act in adoration and empathy. A prologue to the 1975 British Humanist Association Handbook recommend that " the spiritual measurement in an individual originates from a most profound humanity communicated in desires, moral sensibility, inventiveness, love and fellowship, artistic undertaking, gratefulness at the common world, selfless love, and the journey for meaning and value by which we live. The World Health Organization Quality of Life in its evaluation of what makes life worth living measures mental, social and spiritual prosperity of individuals for demonstrating a healthy living. The United Nations Conventions on Rights of the child acknowledges spiritual development as a class of human development deserving of rights security. Spirituality is to be seen as a rising idea moving between conventional ideas of institutional religion, and one that is more humanistic, focusing on natural parts of individuals. By incorporating spirituality into education schools foster an education for the entire child rather for a divided self. Immaturity being a novel transitional stage is liable to pressure. Other than having few life encounters, they are not outfitted to adapt to weight. They have less viewpoint important to relieve the tensions that run with pressure making them powerless. This is additionally a period where their considerations start taking a greater amount of a theoretical shape, higher request cognitive process winds up solid. This is where the effects on their inward worlds can shape their future bearings forever. Spiritual intelligence among adolescents may fill in as building squares of healthy development. It acquaints them with wealthier points of view of life, to respectable mindsets and acting, to deal with pressure helpfully, and to live with expectation and good faith. Spiritual mindfulness tends to gives children and grown-ups constructive adapting systems for individual issues, which may help them to act courageously amid inconvenience times. It keeps them from vicious and miserable conduct, and from low self regard. Along these lines there is a need at this phase to build up a correct point of view of life, a nature of enquiry, a feeling of reason in life, a preference for intelligent reasoning and urge them to develop meaning from their encounters and enable them to make existential inquiries.

The examination demonstrated noteworthy sex differences concerning spiritual intelligence. Girls were high in spiritual intelligence than boys. There was additionally a critical mean difference between the spiritual intelligence scores of students with

have seen various episodes of violations and brutality among adolescents. Boys between the ages 3-12 years were beneficiaries of revolting acts. The reason may be because of the absence of understanding about the value of life, about the characteristic worth of individual being, and having incorrectly point of view of life, harshness to profound quality and to a far degree the impact of media, including TV, web and media outlet among adolescents. It could likewise be because of the absence of insightful guidance from their parents, teachers and noteworthy others. Research in the region of spirituality and flexibility has shown the advantages of spirituality among adolescents identified with emotional well-being, mental prosperity and adapting. Spirituality in this way, turns into an important part of immature's healthy development. It tends to natural parts of life and guides individuals to understand legitimate methods for living. It causes young individuals to end up helpful individuals from the society. Therefore good and spiritual values ought to be tended to and sustained among students in educational foundations for the holistic development of individuals.

Adams, K. (2009). The rise of the child's voice: The silencing of the spiritual voice. Journal of Beliefs & Values, 30(2), pp. 113-122. Bradford, J. (1999). The spiritual needs and potential of the child and young person: A rationale for discussion. Muslim Education Quarterly, 16(4), pp. 3-14. Champagne, E. (2003). Being a child, a spiritual child. International Journal of Children‘s Spirituality, 8, pp. 43-55. Coles, R. (1990). The spiritual life of children. London: HarperCollins. Crajczonek, J. (2015). Spiritual Development and Religious education in the Early Years – A Review of the Literature. [Online] Available: www.qcec.cathilic.edu.au/Final_Spiritual-Development- Religious-Education-in-the-Yearly-Years_A-Review-ofthe- Literature.pdf Accessed: 15 January, 2016. De Souza, M., & Hyde, B. (2007). Editorial: Spirituality of children and young people: A consideration of some perspectives and implications from research contextualized by Australia. International Journal of Children's Spirituality, 12(2), pp. 97-104. Goldman, R. (1969). Religious thinking from childhood to adolescence. London: Routledge and Kegan. handbook of spiritual development in childhood and adolescence (pp. 163-177). London: SAGE Publications. Hay, D., with Nye, R. (2006). The spirit of the child (Rev. ed.). London: Jessica Kingsley Publishers. Josephson, A. M. (2004). Formulation and treatment: Integrating religion and spirituality in clinical practice. Child and Adolescent Psychiatric Clinics of North America, 13, pp. 71-84. Liddy, S. (2007). Spirituality and the young child. In J. Grajczonek & M. Ryan (Eds.), Religious education in early childhood: A reader. (pp. 5-17). Brisbane: Lumino Press. Newburg, A. B. (2012). Impact of Prayer can be measured in brain wave activity with benefits. Examiner McCaine David reported in http://www.examiner.com/article/drandrew- newberg-god-and-the-brain-lecture Accessed: 30 November 2013 Ratcliff, D., & Nye, R. (2006). Childhood spirituality: Strengthening the research foundation. In E. C. Roehlkepartain, P. E. King, L. Wagener & P. L. Benson (Eds.), The handbook of spiritual development in childhood and adolescence (pp. 473-483). London: SAGE Publications. Science Daily (2010). Positive wellbeing to higher telomerase: Psychological changes from meditation training linked to cellular health. [Online] Available: www.sciencedaily.com/releases/2010/11 Accessed: 13 December2013

Research Scholar, Department of Home Science, Arunachal University of Studies