Students in Higher Education Explore the Practice of Gratitude as Spirituality and Its Impact on Well-Being

Abstract

Gratitude, defined by many as being thankful and appreciative of things that make life and relationships meaningful and purposeful, catalyzes holistic well-being. It is considered a manifestation of both inner and outer spirituality and develops spiritual growth. In this article, twenty-three students from a large public university in the U.S. representing various faith traditions explore the practice of gratitude as spirituality and its impact on well-being. The purpose of this article is to demonstrate how gratitude, also conceptualized and articulated by college students as spirituality, influences students’ well-being. By exploring common and unique themes based on students’ individual reflections and synthesis on their weekly journal entries on the topic of gratitude as spirituality toward well-being, students assert that first, practicing gratitude enables them to experience something of the essence of spirituality, which is about interconnectedness and bringing into focus the things in life that they must be contented with and happy about. Second, expressing gratitude helps shift students’ perspectives by looking at conflict more as an opportunity for growth and constructive change than anything else. It redirects their mindset to transforming conflict’s negative and destructive energies into something beneficial, although the process might seem difficult. Third, practicing gratitude improves students’ overall mental, physical, spiritual, and social well-being. It helps them develop a sense of empathy and understanding toward others and aids them with better communication, deeper connections, and awareness of the self and their surroundings. This article concludes that there is, indeed, a dynamic interplay between gratitude and spirituality regarding students’ well-being. The article recommends that academic institutions and teachers of higher education provide students with classroom and public spaces to integrate conversations around gratitude, spirituality, and well-being into their academic studies as this helps enrich students’ overall learning experiences.

1. Introduction

In his chapter titled, “Spirituality and Resistance: A Beginning”, Roger Gottlieb (2003, p. 11) notes that in the message of gratitude, we see something of the essence of spiritual teachings. Its simple and profound message, he states, is that by acts of mind and will, we can deeply alter our lives. He suggests, “For us to be happy, to experience a little peace, to feel at one with ourselves, we must undertake an inner journey, that is, a journey toward gratitude, which includes opening our eyes to miracles instead of closing them to everything but our own desires, attachments, and resentments and toward compassion for others instead of jealousy, contempt, competition, or fear” (p. 11).

1.1. Describing Gratitude

What is gratitude? What is it about gratitude that many consider to be spiritual? What is its influence on one’s well-being, if any?

The word gratitude is derived from the Latin gratia, meaning favor, and gratus, meaning pleasing (Emmons and Stern 2013, p. 846). Several researchers define gratitude as a positive emotional reaction in response to the receipt of a gift or benefit from someone (Sansone and Sansone 2010, p. 18). In other words, gratitude is the appreciation felt after one has been the beneficiary of an altruistic act (Emmons and Crumpler 2000, p. 57). People feel grateful when receiving a benefit that was intended by another person. As such, there is a perceived intentionality of the sender as being crucial in shaping the recipient’s sense of gratitude (p. 57). However, gratitude involves more than an interpersonal appreciation of other people’s kindness.

In a much broader sense, gratitude is an appreciation of what is valuable and meaningful to oneself and represents a general state of thankfulness and/or appreciation. This proposed definition by Sansone and Sansone (2010) transcends the interpersonal overtones attributed to the term, such as the construct of receiving something from someone, and allows for a more inclusive meaning, such as being thankful for experiences—for being alive and in contact with nature (p. 19). Legan (2023a)1, for example, looked at gratitude as a double-sided coin:

The many things I write down for being grateful for in life are the things that I value. The things that I can lose. I am grateful for the sun when I have lived in darkness, just as I am grateful for darkness when I have lived in the sun. Being thankful and being grateful is understanding the good times and the bad and realizing that one time is only as good as the time when it was not. Life is like that, a bunch of paradoxes.

(Week 12 Journal entry)

The idea of gratitude transcending interpersonal overtones resonates with what Wood et al. (2010) call a “life orientation” conception of gratitude toward noticing and appreciating the positive in the world (Wood et al. 2010, p. 3), including painful and undesirable experiences and events that add meaning and purpose to life in the long run.

The life orientation nature of gratitude as a virtue, a motive, a response, and an attitude (Emmons and Crumpler 2000, p. 56) prompts us to bring our conversation to the notion of spirituality. In his synthesis essay, Hess (2023a)2 wrote the following:

Gratitude improves many aspects of my life, which is directly tied to my spiritual growth. As I have practiced gratitude these past weeks, I have been more in touch with myself, other people, and the universe itself. It has given me motivation to continue the spiritual work that I’ve been focused on and has given me a space to rejoice in the successes I’ve had. Gratitude fills the cup in my soul with love and joy. With this fulfillment, I can give more to others.

(synthesis)

Hess’ conception of gratitude, which this article later will discuss in depth, transcends its transactional nature that is interpersonal and allows for both state and trait contexts. There is something about gratitude that goes beyond the physical or the material. Hess alludes this to his spirituality and spiritual growth.

1.2. Gratitude and Spirituality: Initial Discussion

Research has suggested a basic positive association between gratitude and spirituality, and some researchers have suggested that greater gratitude is associated with having a more meaningful connection with a higher power and vice versa (Olson et al. 2019, p. 449). Holmes (2024) views gratitude as a personal or public spiritual practice to be taken on in joy, and not out of obligation. Like all acts of discipline, she says, gratitude takes daily practice, and the more frequently people choose to engage with this spiritual practice, the easier it becomes. When seen in this way, gratitude can provide spiritual empowerment to change the existing society and enhance people’s well-being (Holmes 2024).

Spirituality is an elusive topic to articulate (Harris 2007, p. 264). Not only do people define it in different ways, but all definitions somehow seem to be incomplete (Tisdell 2003, p. 25). Murgia et al. (2020, p. 1328) call it amorphous, which is conceptually stimulating but difficult to define. In other words, there is a lack of consensus in defining spirituality, which pervades the educational, academic, and religious worlds as well as society (Harris 2007, p. 264). The results of the 2003 UCLA-initiated pilot survey of 3680 third-year undergraduates attending forty-six institutions across the country revealed that students who completed the survey said that their professors “never” provide opportunities to discuss the meaning and purpose of life. Similarly, nearly two-thirds said that their professors “never” encourage discussions of religious or spiritual matters (Lindholm 2007, p. 11). Although the study was conducted several years ago, the findings remain relevant as today’s academic institutions find ways to address students’ interests and needs on spiritual matters (Fuertes and Dugan 2021). Despite ambivalence, proponents of this study break the silence and confusion about spirituality by describing it as it pertains to gratitude and its influence on their well-being.

In their article, “Spirituality through the Lens of Students in Higher Education”, Fuertes and Dugan (2021), contend that spirituality is inherent in human nature. Proponents of the study who were students at George Mason University believe spirituality is (1) an interconnection of something beyond ourselves and connects something within ourselves (this can be a connection to God, a deity, the environment, or the natural world) and (2) the practice of a certain religion or outside an organized religious system or with a blending of different religious and cultural traditions where one experiences a sense of belonging. This resonates with Hess’ articulation of gratitude above.

A study among eighty students from Aligarh Muslim University on the topic of gratitude in relation to students’ spirituality (Aftab and Irshad 2021) revealed a significant positive relationship between gratitude and spirituality. Dimensions of spirituality that the students mentioned, such as a belief in God, search for meaning, mindfulness, and a feeling of security, were also found to be positively related to gratitude as a state of thankfulness or appreciation for what is valuable and meaningful to one (p. 1664). Gratitude in this context relates to positive aspects of life. In the same manner, spirituality, the article explains, is the search beyond the self or individual—something bigger than oneself, giving meaning to life and enhancing the sense of aliveness and interconnectedness. The article contends that when we are grateful, we consider the importance of others, which is a form of spirituality (p. 1664). Such an experience and practice of gratitude contributes to one’s overall sense of well-being.

1.3. Dynamic Interplay between Gratitude and Well-Being

Several authors have espoused a theoretical relationship between gratitude and well-being (Sansone and Sansone 2010, p. 19). Experiencing gratitude and appreciation tends to foster positive feelings, which, in turn, contribute to one’s overall sense of well-being. The World Health Organization (WHO) defines well-being as a positive state of being for individuals and societies. Like health, well-being is a resource for daily life and is determined by social, economic, and environmental conditions. It encompasses quality of life and the ability of people and societies to contribute to the world with a sense of meaning and purpose (https://www.who.int/activities/promoting-well-being (WHO n.d.), accessed on 15 June 2024).

In a study conducted among Taiwanese high school athletes, Chen and Kee (2008) found that expressing gratitude toward teammates, the sporting environment, and coaches positively predicted life satisfaction (p. 369), including team satisfaction (p. 370). Positive experiences and kindness from the team beget gratitude, and acts of gratitude further generate unexpected benefits for others. Thus, a team culture that values gratitude, even if it is superficial, might still be useful for promoting team harmony and well-being (p. 370).

2. Scope

This article stemmed from individual final syntheses and reflections submitted by twenty-three college students at George Mason University (GMU) as part of their final or culminating projects in my Spirituality and Conflict Transformation class in Fall 2023 (Fuertes 2023, Course syllabus). The individual syntheses and reflections were based on weekly journal entries that students were required to write highlighting anything they were grateful for and its impact on their well-being, which is the practice and meaning-making aspects of their writing. In addition, they were tasked to connect their experience and practice of gratitude to spirituality. This article is not necessarily based on a research project per se but on students’ articulations of gratitude reflected in weekly journal entries, reflections, and syntheses. The discussion that follows revolves around three common threads that run through the students’ reflections and syntheses. First, practicing gratitude enables students to experience something of the essence of spirituality, which is about (Interconnectedness n.d.), bringing into focus the things in life that they must be contented with and happy about. Second, expressing gratitude even toward conflict helps shift students’ perspectives by encouraging them to look at conflict more as an opportunity for growth and constructive change than anything else. It redirects their mindsets to transform conflict’s negative and destructive energies into something beneficial although the process might seem difficult. Third, practicing gratitude improves students’ overall mental, physical, spiritual, and social well-being. It helps them develop a sense of empathy and understanding toward others and aids them with better communication, deeper connections, and awareness of the self and their surroundings.

One of the gaps that this article discusses is the need for institutions of higher education to increase their efforts to integrate the aspect of gratitude as spirituality and its impact on students’ well-being, both on campuses and nationwide, through resources and programs that highlight such theme in students’ academic and experiential learning. This initiative will further enhance and enrich students’ overall learning experiences academically, personally, and societally. Since practicing gratitude is spiritual and influences people’s well-being, this article recommends that academic institutions and teachers of higher education provide students with classroom and public spaces to integrate conversations around gratitude, spirituality, and well-being into their academic studies as this helps enrich students’ overall learning experiences.

3. Methodology

From Week 5 to Week 12, for a total of 7 weeks, individual students in the class were to write 10 specific gratitude entries per week, which means that throughout the semester, each student was to write, at least, 70 entries of gratitude. They were to close their weekly entries with a page-long reflection regarding how gratitude relates to spirituality and whether being grateful helps to improve their well-being, and if so, in what sense. Students were to integrate course materials into their weekly reflections to substantiate their input. By the end of Fall 2023, students were required to submit at least a 2-page synthesis based on their weekly journal entries and reflections. All in all, 23 individual final journal syntheses were submitted, and 161 page-long weekly reflections were reviewed for this article. Of the 23 registered students in the class, 19 submitted 70 gratitude journal entries or a total of 1330, while 4 submitted 75 gratitude entries or a total of 300 entries.

The debriefings we carried out in class provide this article trustworthiness and authenticity as it reflects the voices of students whose experiences and reflections on gratitude as spirituality and its impact on their well-being, which became the foundational discussion material of this article.

The process of writing the final synthesis and the weekly reflections involved identifying both common and unique themes that run throughout their entries. They integrated and discussed course reading materials, including student class facilitations and presentations by different resource persons that resonated with them. Before the semester ended, I facilitated several individual and group-based debriefings in the form of discussions and sharing of their output to honor their work. They revisited their weekly journal entries and discussed their reasons for being grateful. Students assigned words and meanings to their gratitude experiences and their implications on their well-being. As they shared, they learned from one another, thereby making them further appreciate their contributions.

Students in my Spirituality and Conflict Transformation class in the Fall of 2023 came from various living faiths or faith traditions, including atheism, agnosticism, and those who do not affiliate with any established religion across the world. This diversity fostered a community with vast ideologies and cultural experiences that created a dynamic learning environment both inside and outside of the classroom. The religious diversity of the class mirrors GMU as one of the top 10 public universities for cultural–ethnic diversity, innovation, and cybersecurity education according to the U.S. News rankings (Williams 2022). It is worth noting in the discussion below that some students wrote more in-depth and detailed reflections and syntheses of their weekly journal entries compared to others. While students gave their permission to mention and highlight their journal entries, their reflections, and syntheses, there were a few who preferred their names not to be mentioned, but they were open in having their essays shared. They gave permission to include their ideas in this article. Hence, pseudonyms are used. The discussion in this article is an exploration of common and unique themes from students’ work and learning as reflected in the final submissions of their journals, reflections, and syntheses on the topic of gratitude and well-being. Their output was astounding and informative. This prompted me to write this article to share the students’ output on the given topic. I informed the students about this undertaking with their consent. An Ethics Committee or Institutional Review Board approval does not apply to my article since it is not based on research using living individuals or pre-existing data containing identifiable private information about living people (George Mason University n.d., https://universitypolicy.gmu.edu/policies/research-involving-human-subjects/#:~:text=45%20CFR%2046.104.-,If%20a%20proposed%20project%20meets%20the%20federal%20definition%20of%20human,IRB%20staff%20or%20IRB%20approval, accessed on 26 August 2024). Also, this article does not involve interviews. Rather, it is based on essays (journals, syntheses, and reflections) that my students submitted as part of a class project and open discussion. In addition, students in this context were not considered vulnerable populations given the topic of gratitude and well-being, and this article does not involve sensitive materials. This article does not differentiate views based on gender and religious affiliations. What this article is most interested in exploring is students’ conceptions and articulations of gratitude and its influence on their well-being, if any, including the notion of gratitude as spirituality.

4. Qualitative Data Analysis

This article highlights the effectiveness of qualitative data analysis in making sense of students’ reflections and syntheses of their weekly journals. The process involves generating statement summaries, including narratives that were collated from students’ reflections and syntheses. Statement (or narrative) summaries, according to Maxwell and Miller (2007), can take the form of thumbnail sketches of such statements or narratives, capturing a few pertinent highlights. These are what provide this article specific themes based on students’ experiences of and reflections on gratitude as spirituality toward well-being. With statement or narrative summaries, patterns and other issues surrounding the respondents’ ideas and experiences of gratitude emerged.

The type of relationship used in data analysis is based on similarity or common threads. As Maxwell and Miller explain, similarity-based relations involve resemblances or common features which, when applied to data analysis, take the form of specific themes and emerging patterns that interviewers can generate based on the data gathered. These data are then grouped by category, examined, and compared both within and between categories. Such analytical strategies that focus on relationships of similarity are referred to as categorizing strategies (Maxwell and Miller 2007).

5. Discussion

This section contains two sub-sections. First, a summary of findings is presented—in random order—of the various aspects of life students are grateful for. These are based on the students’ weekly journal entries, which were presented mostly from a first-person perspective. The other sub-section contains the interpretations of the findings based on the students’ overall and weekly reflections and syntheses in relation to the current literature. Here, direct quotes from students are highlighted in the discussion. The discussion that follows embodies what Wood et al. (2010) call a “life orientation” conception of gratitude, which, as discussed above, is part of a wider life orientation toward noticing and appreciating the positive in the world (p. 3). It means thankfulness, counting one’s blessings, noticing simple pleasures, and acknowledging everything one receives (and extends) (Kausar 2018, p. 109). The students’ inputs reflect the multi-faceted and multi-dimensional nature and dynamics of gratitude.

In addition, the students’ articulations of gratitude transcend what Sansone and Sansone (2010, p. 18) refer to as the mere feeling of appreciation for favors received and the display of their reactions toward the other or the donor to which they were responding. While this transactional nature of gratitude is common in many conversations, for students in my Spirituality and Conflict Transformation class, gratitude goes beyond recognizing the other’s act. Their expressions of gratitude are demonstrations of a complex of beliefs, feelings, and attitudes. By showing gratitude for the benevolence of others, the students, to use the words of Berger (1975), expressed their beliefs that the donor acted with the students’ interests in mind and that they benefited (p. 302). The students showed that they were glad for the benefit and the other’s concern and that they appreciated what was performed. This also shows that the students did not regard the other’s sacrifices and concessions as mere instruments of their welfare (p. 302).

For Mason3 students, it is not only a set of beliefs and feelings that are involved in gratitude but attitudes as well. While attitudes manifest in saying some words, they are also expressed through behavior, and certain behaviors are the appropriate, concomitant expressions of attitudes (Berger 1975, p. 303). Attitudes in this context are more of a mindset or an orientation toward life and human interaction in general. Being grateful, for example, inspires several students to spread kindness to others as well. Others made a commitment to become more mindful of the people around them, especially those in need, and vowed to be good stewards by taking care of Mother Nature. Hess (2023b) put it well when he said,

Because I notice how many blessings I receive, I want to give back in any way I can, and I feel I am able to… I am surrounded by the kindness of the universe, so I have unlimited kindness to give as well.

(Week 4 Reflection)

For Delahoussaye (2023b)4, nurturing gratitude within not only makes him appreciate the blessings received and positive experiences in life, but it also develops a deeper understanding of himself, the world around him, and what matters to him the most (Week 6 Reflection). Others expressed being humbled and honored, while some felt challenged to make up for lost moments with loved ones when they were indifferent and apathetic to them at one point in their lives.

5.1. A Summary of the Findings

5.1.1. Students Are Grateful for Their Support System

• Friends who are always there for them when they need them the most.
• A loving and affirming family—either biological or by choice.
• Girlfriend/boyfriend/partner/spouse/children providing them love and companionship, as well as emotional support and a shared purpose.
• Small talks with friends, which enable them to reconnect and stay in touch with one another.
• Pets that help nurture in them deep compassion and kindness, as well as inner connection.
• Hometown.
• Government programs that give them discounted subscriptions.
• Teachers and mentors who inspire and challenge them to be the best they can be.
• Work/employment, which provides an income, thus enabling them to buy the things they need in life.
• Co-workers and colleagues who are kind and understanding.
• Strangers who treat them kindly, such as by greeting them each day on their way to school.
• Classmates who encourage and give them moral support.
• Sorority/fraternity/campus clubs to belong.
• “For my father who prepares breakfast every morning for me and my family”.

5.1.2. Students Are Grateful for Things They Extend to Others

• Being able to help others at a grocery store.
• Bringing flowers to loved ones.
• Extending a smile to strangers at a gas station.
• Opening the door for an older person entering an office building.
• Having time to visit a sick friend.
• Preparing a meal for siblings and roommates.
• Greeting family members each morning.
• Being able to help friends/roommates with their assignments.
• Being the friend who enables others to open up.
• Being someone whom others can trust.
• Calling my friends and loved ones to check how they are doing.
• Being open to listening to the stories and views of loved ones.
• Thankful to be in a position where they can volunteer and donate to certain causes.
• For friends who find love.
• Seeing friends succeed in life.
• Attending a friend’s graduation to show support.

5.1.3. Students Are Grateful for What They Consider Virtues or Values in Life

• Finding meaning in life’s problems and challenges.
• Having a clear set of goals.
• Faith to withstand difficulties in life.
• Education which enhances their understanding of the world and provides them with knowledge and skills to make the world a better place to live.
• Opportunities to travel, work, and to grow and develop as a person.
• For the Spirituality and Conflict Transformation class, which provided them with rich and differing new perspectives in life and affirmed their spirituality and has changed them for the better;
• Having the will to live despite problems and difficulties.
• Military training to pursue a childhood dream.
• Good health and strength and mental well-being.
• “Happiness—it is what gets me every morning”.
• Memories—reminding them of the joys, challenges, and lessons learned in life which helped mold them into the person they are today.
• Suffering and pain in life facilitating their growth as a person.
• Freedom to travel, to think, and do what they want in life.
• Seasons in life (Fall/Winter/Spring/Summer), which is a metaphor in terms of how life evolves in the course of time.
• Hope, which guides their present and future actions, dreams, and aspirations amidst struggles and challenges in life.
• “Forgiveness, allowing me to grow as a person and a friend by recognizing the good in people”.
• Being at peace and comfortable most of the time.
• Accomplishments in life: being in college, receiving awards, having a job, being able to travel to different places.
• Having a voice and the ability to speak up and lead/facilitate class discussions.
• Courage to face each day.
• Conflicts that were resolved.
• Relationships that were healed or mended.
• Having time to rest and relax.

5.1.4. Students Are Grateful for Material Possessions

• Stores and establishments where they could buy necessities in life.
• Clothes and accessories to wear every day.
• A place to live (house/apartment).
• A car, which implies freedom to travel.
• Food on the table against the backdrop of hunger and poverty.
• A home where they feel loved, safe, and secure.
• A camera to capture and freeze important moments in life.
• Technology/social media, the internet to work on school and work assignments and stay connected with the world.
• Bed giving a good night’s sleep to be fully present the next day.
• Books providing knowledge and personal growth.
• Music as an outlet to express themselves and feel inspired.
• Medicine for healing and recovery from illness.
• Movies and videos to watch and learn lessons from.
• For the physical body.
• Food on the table.
• A safe neighborhood.
• The gifts of flowers, chocolates, cards, and clothes that family and friends give.

5.1.5. Students Are Grateful for Mother Nature

• Clean water to sustain life against the backdrop of water scarcity in many parts of the world.
• A safe and clean environment which promotes well-being and fosters a sense of harmony with the surroundings.
• The sun, moon, the wind, rain, and stars.
• The weather.
• Being able to wake up in the morning and sleep at night.
• Being able to see and appreciate nature and witness the colors of the world around them.
• Body senses such as smelling, touching, tasting, hearing, seeing, and feeling, making them appreciate life even more.
• The chirping of the birds every morning.
• The natural parks where they can hike and spend their “alone” time.
• “My parents’ flower and vegetable garden”.

5.1.6. Students Are Grateful for Themselves

• Being sober.
• Being able to live life each day, to breathe and walk the ground.
• For persistence and endurance to never quit despite life’s obstacles.
• Having good self-esteem and self-worth.
• Being a social activist and having a passion for social justice and human rights.
• Physical body.
• Good health and strength.
• “Being true to myself”.

5.2. Interpretations of the Findings

Taking the derivatives of gratitude—as mentioned above—from the Latin gratia (favor) and gratus (pleasing), the items that Mason students are grateful for resonate with the criteria that Wood et al. (2010) came up with in assessing the diverse aspects of gratitude, namely (a) individual differences in the experience of grateful affect, (b) appreciation of other people, (c) a focus on what the person has, (d) feelings of awe when encountering beauty, (e) behaviors to express gratitude, (f) focusing on the positive in the present moment, (g) appreciation rising from understanding that life is short, and (h) positive social comparisons (p. 3). Students’ output resembles what Emmons and Stern (2013) refer to as kindness, generousness, gifts, the beauty of giving and receiving, or receiving something for nothing (p. 846). In this context, gratitude functions to help regulate relationships by solidifying, affirming, and strengthening them (p. 846). It enables students to be more focused and mindful of the positive aspects of life (and relationships) rather than being centered on negativity in life (Aftab and Irshad 2021, p.1665). Kausar (2018) considers this a call to live our lives as if everything is a miracle and be continuously aware of how much we have been given (and extending), igniting a sense of wonder (p. 109).

5.2.1. Practicing Gratitude Enables Students to Experience Something of the Essence of Spirituality, Which Is about Interconnectedness, Bringing into Focus the Things in Life That They Must Be Contented with and Happy About

As a part of his synthesis, Alvarado (2023a)5 remarked,

Gratitude becomes a form of spiritual practice, connecting me to a higher purpose. Concepts like ‘religiosity’ and ‘spirituality’ intertwine with these experiences showcasing how gratitude becomes a bridge between the sacred and the ordinary.

Talking about gratitude as spirituality, Alvarado’s statement resembles Hess’ (2023a) practice of gratitude, which has been invaluable in his spiritual growth. Like Alvarado, gratitude for Hess has improved many aspects of his life, enabling him to be more in touch with the interconnectedness of the universe and the connectedness of living and non-living things, including himself and the people surrounding him. On the other hand, Kaut’s (2023)6 practice of gratitude manifests her spirituality in the sense that she is taking time to be present and at one with herself, which implies self-awareness and being aligned with her values and what makes her happy and contented with life (synthesis).

Cambridge Dictionary defines interconnectedness as the state of having different parts or things connected or related to each other (dictionary.cambridge.org). Many people find meaning and purpose in life and the answers to their personal spiritual questions through experiencing (inter)connectedness (Willson and Suhud 2016, p. 94). A significant portion of the literature across a wide range of disciplines acknowledges (inter)connectedness as being an integral part of any conceptualization of spirituality and religion, and scholars contend that (inter)connectedness represents the very core of spirituality (p. 94). All of this suggests that gratitude as a spiritual experience is, to borrow Tisdell’s idea, about catching a glimpse of an understanding of the wholeness and interconnectedness of all of life, and honoring that experience as sacred (Tisdell 2003, p. 48). The drive of spirituality, according to Tisdell, is the drive to wholeness, to holiness, to health—all of which have the same root: hal, “to be whole”, which is what spirituality is about (p. 48).

While spirituality is difficult to define (Fuertes and Dugan 2021), the practice of gratitude provides Mason students with a spiritual experience in terms of interconnectedness. It gives them a sense of belonging profoundly. By practicing gratitude, they see themselves as part and parcel of the cosmos, which they find humbling. This resonates with the concept of Ubuntu, a term used for centuries in African countries which refers to our innate humanity with others and is translated as “interconnectedness” (Ubuntuworks.org n.d.): We are all bound together in ways that are invisible to the eye; that there is a oneness to humanity; that we achieve ourselves by sharing ourselves with others and caring for those around us7 (Ubuntuworks.org n.d.). These words capture the experiences of Mason students as they exemplify gratitude as spirituality.

In addition, there is something about interconnectedness that is transcendent. Emmons (2000) describes transcendence from a psychological standpoint. He says that transcendence involves going past the ordinary confines of the body (Emmons 2000, p. 10). However, for Gorelik (2016), transcendence comes in many types, namely (1) social transcendence, which is aided by cognitive states associated with love, friendship, and feelings of empathy and camaraderie (p. 290), and when in a communal setting, music and other stimuli activate emotional states marked by selfless identification with one’s ingroup; (2) aesthetic transcendence, which occurs when one is captured by the variegated colors of a sunset, the reveries brought on by a song, or the human universality depicted in a play or movie (p. 293), and in instances of aesthetic transcendence, the dissolution of the self is accompanied by an expansive sense of balance, symmetry, grace, and style that is greater than oneself (p. 293); and (3) epistemic transcendence, which occurs when nervous systems evolve to receive information from the world, process this information, and facilitate behaviors that make use of this information in reproductively relevant ways. This is why, at least for humans, learning—not just school learning, but even basic skills and knowledge—is often rewarding (Gorelik and Shackelford 2017).

For Mason students, practicing gratitude, to use the words of Piedmont (1999), capacitates them to stand outside of their immediate sense of time and place to view life from a larger, more encompassing perspective (p. 988). Anthati et al. (2022) describe it as a breath of fresh air to learn how the practice of gratitude interconnects students with the world around them, with others, with their values, and with themselves, especially against the backdrop of humankind, which is engaged in limitless greed and inclined toward an overly materialistic world (Anthati et al. 2022, p. 46).

5.2.2. Expressing Gratitude as Spirituality Helps Shift Students’ Perspectives by Looking at Conflict More as an Opportunity for Growth and Constructive Change than Anything Else

For Mason students, the impact of gratitude is not confined to simply becoming more appreciative of or thankful to others for their kindness and generosity, including what Mother Nature has given them, but it also shaped their attitude toward conflict in a constructive way. While the students were grateful for conflicts that were resolved, what this point implies is that gratitude reframes their view of conflict, leading to the ways they handle it. Being grateful gave them the ability to turn conflict into a catalyst for change and transformation in terms of relationships and outlook on life. Mitchell (1998) defines conflict as “any situation in which two or more social entities or ‘parties’—however defined or structured, perceive that they possess mutually incompatible goals, each mobilizing energy to obtain their goal and perceives the other as a barrier or threat to that goal” (p. 17). For Lederach (2003), conflict is inevitable and normal in human relationships (p. 4). Mason students concurred that being grateful somehow redirects their mindset to transforming conflict’s negative and destructive energies into something beneficial, although the process might seem difficult.

Delahoussaye (2023a) explained that when he exemplifies gratitude every day, he shifts his perspectives on the positives that can or have emerged from those challenging and difficult times in life, including conflict (synthesis). For Deling (pseudonym) (2023)8, her experience of gratitude reminded her that good things can still come out of bad experiences. This new lens made Deling see conflict as a catalyst for strengthening further relationships with loved ones based on her experiences with family members. She finds the idea that conflict can be an opportunity for affirming personal growth (synthesis).

When we see conflict as an opportunity for growth and as a catalyst for social change, we start working on its transformation. The notion of conflict as an opportunity is part of the discourse of conflict transformation which, according to Lederach (2003), provides a clear and important vision because it brings into focus the horizon toward which we journey together, that is, the building of healthy relationships and communities locally and globally (p. 5).

One of the class activities that we performed was inviting students to recall and describe an experience whereby being grateful facilitated the resolution of a conflict. The students shared how being grateful to have loving and caring friends and colleagues inspired them to address interpersonal conflict constructively toward stronger and more meaningful relationships with them. The students were also asked to revisit a conflict they had experienced, whether resolved or not, that made them become better persons, however they define it. Sharing in small groups their conflict and conflict transformation narratives made them realize that conflict is, indeed, an opportunity. The students were grateful for this new realization and those transformed conflicts that made them become the persons they are today. Their gratitude encouraged and inspired them to revisit unresolved conflicts and address them with this new perspective. They found new meaning in the promise of transforming the harmful and destructive energies of conflict into something constructive and beneficial, especially in situations where relationships matter. Legan (2023b) said it well:

Instead of looking and setting our lens on the world in a negative filter, instead look for things which are good and which we are thankful for and then the bad in the world disappears. Recently I have started developing this philosophy more, I saw a video stating how to start looking at the world differently. Instead of being angry for something going wrong, look at it in a way of thinking, maybe this was not supposed to happen today.

• She continued,

When I wake up every day, I want to remind myself that each day is a blessing, that every breath, every step, every thought is beautiful and should not be viewed as bad. If I view things that happen as negatively and a regret it will not help me to grow, instead I should view them as moments of learning. Even the bad traumatic events that occur I view as events that shape the person I am today, and for that I should be thankful for them. I cannot change what has happened so why not view them positively? For me, that makes living life a little easier and happier.

(synthesis)

Mason students interpreted conflict in many ways, including conflict’s impact on them being grateful for lessons learned about conflict and the trauma that might have resulted from it. For example, Vanessa (pseudonym) (2023)9 shared her experience as a child and how she carries into adulthood the trauma of the experience. In her words,

Spirituality changed my perception of the conflict which really shaped my moving on in the years to come. It was easier to view the conflict I had growing up as a death in theory rather than in practice. I still suffered the loss of my childhood innocence. I still thought of those memories, and I still hated what happened. I hated how I felt weak. I hated how I felt I had no control over my life. I hated how I felt being used. I hated my being naive. Sure, I hated the wrongdoer, too, but I was too stuck hating what happened to me. It felt like I lost my purpose in life. But what I failed to realize at that time was it birthed a new self. Just as a part of me died, a new part was born.

(synthesis)

Vanessa realized that as she grows older, she must decide what should become of her. How she views life and pain will determine the person she becomes. This resonates with Lederach, who says, “Conflict transformation is more than a set of specific techniques; it is a way of looking as well as seeing” (Lederach 2003, p. 9). For Vanessa, transforming the negative energies of conflict into something positive allows her to drop her ego and her bitterness and move on toward recovery and wholeness, to reconcile with the trauma and the pain, and to seek happiness away from the suffering. She noted, I think as I got older, I realized that I too deserve happiness. I deserve to move on, not to forget but to forgive (class reflection, Fall 2023). As Vanessa continues to express her gratefulness for such a realization, her attitude toward conflict also evolves in the course of time. Now, she looks at conflict and its impact as transformative.

There is something about gratitude that reframes how people look at and approach conflict. During one of our random class discussions, for example, the students highlighted how gratitude helps to broaden their concept and understanding of conflict, including its impact. Being grateful enabled them to see conflict as a part and parcel of their interpersonal relationships. The many other things students were grateful for made them realize that conflict does not define them and their relationships. This gave them the drive to approach and deal with conflict constructively. Gratitude in this context is being aware of and thankful not only for the good things that happen but also for the good things that come out of unpleasant experiences. Tisdell (2003, p. 68) calls these “shimmering moments”, that is, moments that facilitate development. According to Tisdell, these are sacred moments that sometimes offer hope, healing, or direction in times of difficulty and despair (and conflict), or elation and joy in times of celebration, or they may facilitate or affirm life decisions (p. 69). Still, other moments, Tisdell adds, offer a sense of centering presence or of being one with the universe, what some refer to as experiences of bliss that might happen in nature (p. 69) or in the transformation of conflict.

Enveloped by gratitude and rooted in a sense of wonder, reverence, and connection to the universe, spirituality for Kilosho (2023)10, who is a soccer player, reframes the challenges he faces in life as opportunities for growth and self-discovery. The introspective nature of Kilosho’s gratitude–spiritual journey becomes a cornerstone, which urges him to adopt a reflective stance when confronted with adversity:

In the world of sports, the journey of a soccer player is more than a mere physical endeavor; it’s a tapestry woven with personal struggles, triumphs, and a relentless quest for identity. The soccer field, for me, is being transformed into a sanctuary, a haven of comfort and acceptance that stands in stark contrast to the challenges of an unwelcome past. This narrative traces my evolution as a soccer player, navigating the terrain from spaces where I felt unwanted to the warm embrace of a supportive community. Crucially, it explores the profound role of spirituality in shaping my approach to conflicts and problems, acting as a guiding light through life’s tumultuous challenges.

(synthesis)

The perceptions of gratitude which shifted Mason students’ perspectives of conflict into something beneficial somehow resonate with Frankl’s (2006) concept of “tragic optimism”, that is, optimism in the face of tragedy and in view of the human potential which, at its best, always allows for (1) turning suffering (and conflict) into a human achievement and accomplishment; (2) deriving from guilt the opportunity to change oneself for the better; and (3) deriving from life’s transitoriness an incentive to take responsible action (pp. 137–38). For Frankl, being grateful for the chance to be alive inside a concentration camp during the Holocaust made him bear witness to the uniquely human potential at its best, which is to transform a personal tragedy into a triumph and turn one’s predicament into a human achievement (p. 112). Frankl believes that one can still find meaning in life when confronted with a hopeless situation (p. 112). It is saying “Yes to life in spite of everything” (p. 137). Hess (2023a) described how he turns experiences of pain into something beneficial:

I am grateful even for the pain I go through because it pushes me forward in a way, I would otherwise not be able to go. Practicing gratitude made me realize that suffering can be a point of pride and success, that I am more than my past and I can be grateful to myself for the strength I exhibited to survive it. Looking at my life this way has changed my perspective and allowed me to move on from the unnecessary pain I was given. Instead of being hurt by it, I turn to self-love.

(synthesis)

5.2.3. Practicing Gratitude Improves Students’ Overall Mental, Physical, Spiritual, and Social Well-Being and Develops in Them a Sense of Empathy and Understanding toward Others and Themselves

Although gratitude is most often conceived of as an emotional state in psychology, it has been portrayed as a virtue in the literature on moral philosophy (Emmons and Crumpler 2000, p. 57). Virtues are acquired excellences in character traits, the possession of which contributes to a person’s completeness or wholeness (p. 57), which many refer to as well-being.

An important development in the science of well-being over the past few decades is the recognition and growing acceptance that well-being consists of many aspects that cannot be fully represented by any one measure (Tov 2018). Well-being can be defined through (a) psychopathology, (b) general emotional functioning, (c) existential functioning, and (d) humanistic conceptions (Wood et al. 2010). In a nutshell, the term well-being encompasses all the ways people experience and evaluate their lives positively, such as with happiness or as a prolonged state of contentment, or simply about wellness as in having good physical and mental health (Tov 2018).

According to Emmons and Crumpler (2000), gratitude is a source of human strength, which is an aspect of human flourishing with implications for personal and relational well-being (p. 57). For Mason students, practicing gratitude improves their overall well-being and develops in them a sense of empathy and understanding toward others, resulting in better communication, deeper connections, and awareness of the self and their surroundings. In his journal reflection, Alvarado (2023b) describes how practicing gratitude impacts his well-being in various ways:

First, gratitude, as reflected in my moments of waking up each morning, watching movies, or attending Halloween parties, becomes a stabilizing force for my mental well-being. In other words, expressing gratitude becomes a positive node, reinforcing my mental resilience. Second, gratitude intertwines with my physical well-being, as evident in actions like hiking, engaging in self-care such as getting a new haircut, and even participating in wine nights. The act of taking care of my health, visiting the doctor, and appreciating the gift of fresh water showcases the interconnectedness between gratitude and my physical vitality. Third, gratitude also plays a pivotal role in my emotional well-being, fostering joy and connection. Moments such as watching Thursday night football with friends, having lunch with my sister, or participating in celebrations with friends and loved ones exemplify the emotional richness facilitated by gratitude. Finally, social bonds are strengthened through my gratitude, seen in gatherings with friends, assisting family members, and offering kindness to strangers.

(journal reflection)

For Alvarado, practicing gratitude becomes a transformative force that permeates the dimensions of his well-being. Rojas-Santiesteban (2023)11 also described in her synthesis how the practice of gratitude impacts her well-being constructively:

I never thought I would be content or balanced in my mental, physical, emotional, social, and spiritual well-being. However, that is what the practice of gratefulness12 has accomplished in me. Gratefulness has really opened my eyes to what I find most important in life. One of the main things that I was grateful for throughout the semester was the weather and my mental state. Weather has so much power over my mental state. Not knowing if it is going to be sunny or rainy, warm or cold, always stresses me out. This attitude changed when I started practicing gratefulness. I realized that I am alive, and I get to experience every day differently. Why can I not choose to be happy in all of them no matter the weather?” Being grateful also enabled me to build a few more friendships and even reconnect with some during this gratitude journey. I have a more in-depth value towards my friendships now than ever before. This is also true with family. I had always known I had a supportive family, but this gratitude exercise amplified it for my eyes to see. This and many other experiences being grateful impacted my spirituality and faith.

(synthesis)

The results of a study conducted by Watkins et al. (2003), where 237 undergraduate psychology students were administered the Gratitude, Resentment, and Appreciation Test (GRAT), reveal that grateful individuals have a sense of abundance or prosperity which transcend the material or the physical, and that they are appreciative of the contributions of others to their well-being (p. 432). The study also shows that grateful people are characterized by the tendency to appreciate simple pleasures, referring to those pleasures in life that are readily available to most people (p. 432). The reason is that individuals who appreciate simple pleasures are prone to experience grateful feelings because they experience subjective benefits more frequently in their daily lives. The study further suggests that grateful individuals acknowledge the importance of experiencing and expressing gratitude (p. 432).

The effect of a grateful outlook on psychological and physical well-being was also examined in a study (Study 1 and Study 2) conducted by Emmons and McCullough (2003) with 201 undergraduate participants who were randomly assigned to one of three experimental conditions, such as hassles, gratitude listing, and either neutral life events or social comparison (p. 377). The participants then kept weekly (Study 1) or daily (Study 2) records of their moods, coping behaviors, health behaviors, physical symptoms, and overall life appraisals (p. 377). In a third study, persons with neuromuscular disease were randomly assigned to either the gratitude condition or to a control condition (p. 377). The gratitude outlook groups exhibited heightened well-being across several, though not all, of the outcome measures across the three studies relative to the comparison groups, and a positive affect appeared to be the most robust finding (p. 377). They had a positive attitude about their lives. They were also more optimistic about the future than the other groups. This implies that a conscious focus on blessings may have emotional and interpersonal benefits (p. 377). Like Alvarado and Rojas-Santiesteban, Hogan (2023)13 explained in her synthesis the impact of practicing gratitude on her well-being:

Being grateful makes me focus more on the positive things in my life instead of focusing on the negative things. Emotionally I noticed when challenges arise, I’m able to move through them with clearer understanding and more grace and compassion for myself. In social situations I am working on giving others the benefit of the doubt to see their point of view to understand their perspective and where they are coming from. This enables me to have more compassion for others in their pain and struggles and more joy for them in their achievements and successes. Physically my stress level seems to be a bit better. I find myself spending more quality time with my family, friends, and my daughter. I am focused on being more present in the moment and patient with my daughter. I have given myself permission to let other things go like the dishes or laundry until after she goes to bed so I can give her more attention, love, and affection.

(synthesis)

For Guerrero (2023)14, practicing gratitude reassured him that things are okay, and that he just needs to calm down and be more mindful of the moment. He wrote the following in his synthesis:

Understanding what I was grateful for each week was a bit of a surprise. I felt that each week, there was a different thing I was grateful for that previously went unnoticed. For example, in one of my entries I wrote that I was grateful for the breeze because the breeze reminded me to breathe and relax. Before this exercise, I had known that I had always enjoyed a nice breeze, but I never understood why. Until I started to really think about how the breeze affected me did I realize its meaning. I feel that my life is always in a state of “go go go!”. This hectic mental state has been detrimental to my mental health because I feel suffocated by all the tasks I must complete. I was feeling like this one afternoon after class and I felt the breeze hit me. The breeze reminded me to calm down and reassured me things were okay.

(synthesis)

All these conceptions of gratitude’s influence on well-being based on practice reflect Mason students’ own evaluations of their lives, whether consciously or subconsciously. By practicing gratitude, to use the words of Hemarajarajeswari and Gupta (2021), students were able to “realize their own potential and cope with the normal stresses of life. At the same time, they can work productively and fruitfully by contributing something beneficial to their lives and their community”15 (p. 533). The more students practice gratitude, the more they become accustomed to it. At the same time, the more students are accustomed to practicing gratitude, the more they enjoy its productive impact on their well-being.

6. The Article’s Implications for Higher Education and Recommendations

A related gap in current practice and the existing literature that needs to be addressed is that while institutions of higher education have increased their attention to students’ well-being over recent decades, the aspect of gratitude as spirituality and its impact on students’ well-being is non-existent in most academic conversations, including co-curricular activities. This is despite the shift that aligns with a movement in the broader U.S. society beginning in the early 1990s, when the federal government began to increase efforts related to health and well-being in the workplace with Healthy People 2000 (National Academies of Sciences, Engineering, and Medicine 2021, p. 63), and campuses nationwide are offering well-being resources and programs that provide education and skill-building aimed at preventing and mitigating less severe instances of stress that can lead to more serious mental health issues among students (p. 64).

Even programs that commit themselves to innovating, supporting, and fostering a holistic, integrated, and strategic approach to students’ well-being (NIRSA: Leaders in Collegiate Recreation 2020) do not seem to integrate the practice of gratitude as one of their activities or avenues for students to nurture and develop.

As articulated by Mason students, this article recommends that academic institutions need to integrate into curricula mechanisms where students can express themselves creatively and have conversations about the practice and benefits of gratitude. This can be carried out inside the classroom or via campus and community activities through a course project; through music, art, or nature; or by exploring great individuals whose lives have inspired and challenged them to be the best they can be in life. This will give students opportunities to give something to the world through expressions of gratitude using their talents, skills, and abilities in the things they do, including their everyday interactions with people around them as well as the natural world (Fuertes and Dugan 2021). At GMU, for example, students can avail themselves of the programs and services of the Center for the Advancement of Well-being. The center, with its slogan, “Creating a World that’s Thriving Together,” catalyzes human well-being by promoting the science and practices leading to a life of vitality, purpose, resilience, and engagement (https://wellbeing.gmu.edu/, accessed on 21 June 2024). As an interdisciplinary center at GMU, the staff are dedicated to helping individuals and organizations thrive in a world of complexity and uncertainty (https://wellbeing.gmu.edu/, accessed on 21 June 2024).

Another recommendation is to provide students with experiential learning opportunities that help nurture gratitude as spirituality to enrich the well-being of students. Practicing gratitude as presented above is about mindfulness of what the universe—in general—has to offer. This is how meaning making unfolds, that is, being open to receiving what the world and the people around us extend to us, including felt realities that evoke a grateful response. Forms of experiential learning may include local community immersion or integration where students live with the local people, experience their cultures, and be part of the community’s interpersonal and social interactions, which forge deep bonding and meaningful, sustainable relationships. This can be achieved through voluntary service, internships, studying abroad, and cross-cultural exchange programs, among others (Fuertes and Dugan 2021).

7. Conclusions

Support for student well-being does not mean that students will not experience stress or difficult periods. It does not mean that colleges and universities are responsible for ensuring that students avoid all emotional discomfort, and that on-campus treatment is available for all needs. What higher education can do, with its focus on academic development and through its actions and policies, is inform lifelong behaviors, both healthy and risky, that can develop during this time (National Academies of Sciences, Engineering, and Medicine 2021, p. 63) and integrate into their program reflections on and conversations around the topic of gratitude in the process so students will have a chance to make meaning and interpret their respective felt realities. Academic institutions need to be more intentional in making this happen, knowing that gratitude facilitates well-being. Colleges and universities have an obligation to make students aware of the resources available to them, including academic support, health programs, and well-being (National Academies of Sciences, Engineering, and Medicine 2021, p. 63).

In the past decade, there has been documentation that includes the integration of well-being into higher education, such as Considering Well-being, and its Connection to Learning and Civic Engagement, as Central to the Mission of Higher Education (2013); the Okanagan Charter (Okanagan Charter: An international charter for health-promoting universities and colleges, 2015); and the Council for the Advancement of Standards within Higher Education’s cross-functional framework for advancing health and well-being. These documents can serve as an overarching framework for well-being in higher education to span the “health, well-being, flourishing, and thriving of college students in the context of a healthy community” (pp. 63–64).

The “life orientation” nature of gratitude as spirituality in terms of interconnectedness inspires Mason students to do what they feel called to do, that is, what gives their lives meaning in terms of who they are, what they are doing, and the contributions they are making (Vaill 1996, p. 218). As Delahoussaye (2023a) said,

Throughout my college career, I have taken a handful of courses that attempted to get their students to practice gratitude, but professors never make their students write it down or turn it in. Without that responsibility, most students will not practice it and I was one of them.

(synthesis)

Guerrero (2023) also remarked,

For me, I was never taught how to be grateful. The distinction is that I knew I had to be grateful for things, but I never understood what I should be grateful for and why. Through this course project I learned a lot about what I value and why. This assignment made me feel emotionally inspired regarding the concept of gratitude and the things I am grateful for. Gratitude improves my well-being by putting life into perspective.

(synthesis)

What the students’ syntheses and reflections suggest given the many aspects of life they are grateful for is that first, practicing gratitude needs to be nurtured within. Second, gratitude as spirituality requires a new lens through which to look at it, and third, experiencing gratitude’s influence on well-being calls for introspection and an inward journey. Therefore, academic institutions need to be mindful and intentional in incorporating gratitude into their academic and co-curricular programs toward students’ well-being.