There is mounting evidence that strong personal relationships and spiritual beliefs contribute to our well-being. In Divine Therapy, Janet Sayers employs a biographical approach to the lives and writings of a range of eminent psychotherapists and psychologists to illuminate the link between physical and mental well-being and the 'at-one-ness' provided by love, religious and mystical experiences.
"Healing the past helps restructure the present, which then becomes the hope for the future." As we approach a new millennium, many of us are fearing for the future while hungering for a vision of our place in a sacred whole. The immense changes of the last hundred years have severed our sense of connection to a spiritual lineage that gave past generations the strength to meet life's challenges and bequeath wisdom to their descendants. In this inspirational yet (...) down-to-earth book, renowned healer and lecturer Denise Linn draws on her own story, as well as her Native American heritage and other ancient cultures, to guide you through acts of personal power that can reopen the wellspring of ancestral wisdom within you. By finding your roots and honoring your forebears--biological or adoptive, ethnic, cultural, mythological, and spiritual--you take your place as both a descendant and an ancestor. Defining who your ancestors are is a journey of self-discovery. Discovering who you are helps you break free from negative family patterns, embrace the positive, and create your own unique traditions. By fashioning a spiritual legacy through loving acts, you create energy to empower your future descendants. This fascinating guide teaches you to - Get in touch with the strength and spirit of your ancestors - Explore your personal myth - Restructure your past - Heal the family tree - Speak to your descendants through the art of giving - Revive rituals and create traditions for the twenty-first century With real-life stories and practical, easy-to-use exercises and meditations, Sacred Legacies shows how the choices we make in our own lives--however small--can forge a link with the future and help create a powerful new reality for all humanity and the planet. (shrink)
Over the past three decades more than 200 children have died in the U.S. of treatable illnesses as a result of their parents relying on spiritualhealing rather than conventional medical treatment. Thirty-nine states have laws that protect parents from criminal prosecution when their children die as a result of not receiving medical care. As physicians and citizens, we must choose between protecting the welfare of children and maintaining respect for the rights of parents to practice the religion (...) of their choice and to make important decisions for their children. In order to make and defend such choices, it is essential that we as health care professionals understand the history and background of such practices and the legal aspects of previous cases, as well as formulate an ethical construct by which to begin a dialogue with the religious communities and others who share similar beliefs about spiritualhealing. In this paper, we provide a framework for these requirements. (shrink)
Healing is an essential aspect of Amazonian mestizo shamanism. Not only is it one of the most commonly quoted motives for Westerners for participating in ayahuasca ceremonies, but most elements of an ayahuasca ceremony are aimed to heal and protect. This article is purely ethnographic, and its purpose is to provide insight into the ways healing is conceived by both ayahuasqueros and Western participants in the context of shamanic tourism in Iquitos, Peru. I show that illness is perceived (...) to have physical, psychological, and spiritual dimensions, and healing is a complex process that takes place in and outside of ceremony. I show that a multitude of elements in a ceremony converge to address all three dimensions of illness, one of the most important ones being the element of personal crisis. Often present in healing narratives, the element of crisis becomes the catalyst for positive transformation, including physical, psychological, and spiritualhealing. Rather than being seen as a singular event, healing in this context is seen as a process, in which the patient carries the responsibility for their own healing. (shrink)
Spiritual practices such as prayer have been shown to improve health and quality of life for those facing chronic or terminal illness. The early Christian healing tradition distinguished between types of prayer and their role in healing, placing great emphasis on the healing power of more integrated relational forms of prayer such as prayers of gratitude and contemplative prayer. Because autonomic tone is impaired in most disease states, autonomic homeostasis may provide insight into the healing (...) effects of prayer. I report on observations in five volunteers engaging in five types of prayer. Using heart rate variability as a measure of autonomic tone and adaptability, I review the potential correlation of type of prayer with autonomic rebalance as measured specifically by psychophysiological coherence ratios. The five types—supplication, devotion, intercession, gratefulness, and contemplative prayer—elicited varying degrees of improvements in heart rate variability and corresponding psychophysiological coherence. These observations suggest a correlation of innate healing to prayer type that is consistent with teachings from the Christian healing tradition and with modern research. Further research is warranted to verify these hypotheses. (shrink)
In a recent study of 1 Corinthians 12:7 11, the Hong Kong Monthly Meeting explored how Quakers might interpret Paul’s presentation of nine “spiritual gifts” (or “manifestations” phanerosis in Greek] of God’s spirit). The nine gifts can be neatly grouped into three categories, using Matthew 7:7 (“Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you”) as a basis: the three “vocal” gifts (the spirit’s manifestation in response to (...) our asking) are tongues, interpretation, and prophecy; the three “visual” gifts (the spirit’s manifestation in response to our seeking) are knowledge, wisdom, and discernment; and the three “victorious” gifts (the spirit’s manifestation in response to our knocking) are faith, miracles, and healing. In a series of three post Meeting discussions, we examined how Quakers might recover some of the meaningfulness of these classical distinctions, which have often been merely cast aside as a result of the overly literal way they are often interpreted in some Christian denominations. During the Meeting for Worship prior to the first discussion, one participant read the whole of Acts 2 as a voice ministry. During the discussion, we came to realize that this chapter, where the gift of speaking in tongues is first mentioned in the Bible, is a profound statement of our need to express the language of love . This is where the church begins. Speaking in tongues has the effect of universalizing God’s Word by opening it up to all cultures and peoples. The gift breaks through the boundaries of human language, making “that of God in each of us” a living reality. Sadly, some Christians use this gift as a divisive tool to isolate and alienate one “special” group of believers (those who “know how to speak in tongues”) from all others. To do this is to miss the point. It is no accident that Peter’s sermon in Acts 2 reminds us that “whoever calls upon the name of the Lord shall be saved” (verse 21): asking is the doorway to spiritual understanding. Asking for guidance from God is often difficult because of our pride, and so the gift of a language we do not own or even understand can have the beneficial effect of humbling us.. (shrink)
At times we may be called to be companions on a journey we would rather not take--the journey of a loved one toward the end of life. For those who choose to serve as close companions of terminally ill relatives or friends, Parting offers the collective wisdom of people from many cultures and faith traditions as a "travel guide" for meaningful companionship--helping someone toward a peaceful transition from this life. Sections of the book discuss how to cross the bridge from (...) ordinary conversation to spiritual reflection how to provide comforts for the body, mind, and soul and how to care for yourself while concentrating on the needs of another. Transcending any specific religion or culture, this handbook addresses universal spiritual needs. Designed for easy reading by weary travelers, this practical, pocket-sized guide prepares the spiritual companion for an enriching experience, even on the journey toward life's end. It is an indispensable tool for family members and friends, hospice workers, religious leaders, counselors, and medical providers. (shrink)
The notion of a “daimon” or compellingly life-commanding being represents a certain stage in the historical articulation of conceptions of spiritual power, in the perspective of a general phenomenology of spiritual life like van der Leeuw’s, but also a certain relationship with spiritual power that remains meaningful at any time, as Plato and Neoplatonists theorized. Focusing on normative rather than psychological issues, I propose several topics and tasks for a renewed agenda for reflective daimon thinking.
To live life fully and die serenely--surely we all share these goals, so inextricably entwined. Yet a spiritual dimension is too often lacking in the attitudes, circumstances, and rites of death in modern society. Kapleau explores the subject of death and dying on a deeply personal level, interweaving the writings of Western religions with insights from his own Zen practice, and offers practical advice for the dying and their families.
Jewish by birth, though from a secular family, Alan Morinis took a deep journey into Hinduism and Buddhism as a young man. He received a doctorate for his study of Hindu pilgrimage, learned yoga in India with B. K. S. Iyengar, and attended his first Buddhist meditation course in the Himalayas in 1974. But in 1997, when his film career went off track and he reached for some spiritual oxygen, he felt inspired to explore his Jewish heritage. In his (...) reading he happened upon a Jewish tradition of spiritual practice called Mussar. Gradually he realized he had stumbled on an insightful discipline for self-development, complete with meditative, contemplative, and other well-developed transformative practices designed to penetrate the deepest roots of the inner life. Eventually reaching the limits of what he could learn on his own, he decided to seek out a Mussar teacher. That was not easily achieved, since almost the entire world of the Mussar tradition had been wiped out in the Holocaust. In time, he did find an accomplished master who stood in an unbroken line of transmission of the Mussar tradition, and who lived at the center of a community of Orthodox Jews on Long Island. This book tells the story of Morinis’s journey to meet his teacher and what he learned from him, and reveals the central teachings and practices that are the spiritual treasury and legacy of Mussar. Alan Morinis has written this book because the wisdom and practices that helped him so much have not penetrated the world beyond the confines of Orthodox Judaism, and may not be fully appreciated even there at this time. His hope is that Jews and non-Jews alike will find in Mussar a time-tested path of spiritual practice that will help them discover the hidden radiance within. (shrink)
After reading the research of Mexican anthropologists concerning the possible retention of traditional indigenous African beliefs in contemporary Mexican communities of African descent, I interviewed women of the region who migrated to Atlanta, Georgia about their spiritual beliefs and practices. I was surprised by the similarities in their reports to those recorded by Gonzalo Aguirre Beltran, who worked in Mexico over 60 years ago. I traveled to the town of Chautengo in coastal Guerrero state in 2005 to talk with (...) women about their beliefs, especially those that relate to the existence of a relationship between humans and animal-tonos. The human–animal-tono relationship exemplifies a belief in an intimate relationship between humans and totem animals. The well-being of the human partner depends upon the well-being of the animal. Keeping the human–animal relationship balanced is key in the conceptualization of illness and informs related healing practices. I present an interview with a woman from Chautengo with an interpretation that exemplifies the persistence of ideas related to human–animal relationships that are possibly informed by traditional indigenous African cosmologies, brought by enslaved Africans over 500 years ago, and have been archetypally preserved in isolated communities along the Pacific coast of Mexico. (shrink)
These have been passed down from generation to generation. This book invites readers of any religion or none to drink from the wellspring of Islamic spirituality and use its wisdom to nourish their own spiritual path.
Rather than a hatha how-to guide with asanas and step-by-step instructions, The Spiritual Roots of Yoga explains yoga’s origin and underlying philosophy. The book dives straight to the heart of the yogic tradition embodied in the figure of Krishna in the Bhagavad Gita, an understanding broadened through an examination of Patanjali’s Yoga Sutra. It then provides the framework for an accessible comparison between yoga and Christian, Buddhist, and other systems of thought. The author of several acclaimed interfaith studies, Ravi (...) Ravindra writes from a deep understanding of not only the philosophy but the context from which yoga evolved, as well as its standing within the community of religious thought and practice, offering practitioners and other spiritual pilgrims a deeper appreciation of the tradition. (shrink)
This paper raises some issues about understanding religion, religions and spirituality in health care to enable a more critical mutual engagement and dialogue to take place between health care institutions and religious communities and believers. Understanding religions and religious people is a complex, interesting matter. Taking into account the whole reality of religion and spirituality is not just about meeting specific needs, nor of trying to ensure that religious people abandon their distinctive beliefs and insights when they engage with health (...) care institutions and policies. Members of religious groups and communities form an integral part of the structure and fabric of health care delivery, whether as users or in delivery capacities. Religion is both facilitator and resistor, friend and critic, for health care institutions, providers and workers. (shrink)
The case for dialogue -- Increasing moral capital through moral imagination -- The art of ethical dialogue -- Intelligent spirituality in business -- Spirituality in (and out) of the classroom -- Listening to the anxious atheists -- Beyond the flat world metaphor -- Dialogue as a restraint on wealth -- The limits of dialogue.
There is a growing understanding that addressing the global crisis facing humanity will require new methods for knowing, understanding, and valuing the world. Narrow, disciplinary, and reductionist perceptions of reality are proving inadequate for addressing the complex, interconnected problems of the current age. The pervasive Cartesian worldview, which is based on the metaphor of the universe as a machine, promotes fragmentation in our thinking and our perception of the cosmos. This divisive, compartmentalized thinking fosters alienation and self-focused behavior. I aim (...) to show in this essay that healing the fragmentation that is at the root of the current world crises requires an integrated epistemology that embraces both the rational knowledge of scientific empiricism and the inner knowledge of spiritual experience. This “deep science‘ transcends the illusion of separateness to discern the unity, the unbroken wholeness, that underlies the diverse forms of the universe. Our perception of connectedness, of our integral place in the web of life, emerges as an attribute of our connection with the eternal, beatific source of all existence. This awakened spiritual vision “widens our circle of understanding and compassion, to embrace all living creatures in the whole of nature‘ (Einstein, quoted in Goldstein  1987). Our behavior, as it emerges naturally out of our perception of the sacredness of the natural world, will naturally embody love and respect for all life forms. This vision promotes the healing of our long-standing alienation from the natural world and offers hope for renewal in the midst of widespread cultural deterioration and environmental destruction. (shrink)
This primer on authentic education explores how mind and heart can work together in the learning process. Moving beyond the bankruptcy of our current model of education, Parker Palmer finds the soul of education through a lifelong cultivation of the wisdom each of us possesses and can share to benefit others.
The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...) continuing relevance of the spiritual practices that Edwards advocated, particularly self-examination, healing by contraries, and solidarity. (shrink)
The guru is our inner wisdom, our fundamental clarity of mind, as the Dalai Lama puts it. In The Mind of the Guru Rajiv Mehrotra brings together twenty contemporary sages and masters who have illumined this reality in their interaction with millions of followers. He elicits from them their deepest concerns and beliefs and the different ways in which they have helped people find a way to happiness. Ranged here are gurus as diverse as Pir Vilayat Inayat Khan, who attempts (...) to bridge the experience of contemplatives and the findings of physicists, biologists and psychologists, and B.K.S. Iyengar, who brought yoga from the world of the esoteric to the drawing room of whoever wanted to practise it. There is also Mata Amritanandamayi, whose mere presence invokes an overwhelming awareness of love, and Sri Sri Ravi Shankar, reaffirming each person's right and access to happiness. While the Dalai Lama sees compassion as an essential prerequisite to happiness in an increasingly selfish world, Swami Parthasarathy emphasizes that the individual needs to be restored to his place of honour in the scheme of things, rather than the current fixation with grand concepts of science and development. And there is also the unique and contrary voice of U.G. Krishnamurti stating that all talk of transformation is poppycock. There are no grand truths or gurus. Salvation lies within you. As Vipassana guru S.N. Goenka says, 'The teacher shows the way. One must walk in the path and experience it step by step.' This book is, perhaps, the first tentative step on that path for the curious reader. (shrink)
Introduction -- The significance of story -- Morphogenic fields -- The universe story and Christian story -- Morphic resonance : two stories converge -- The "kingdom of God" -- Emerging capacities -- Meditation -- The power of intention -- The fields converge -- A field of compassion -- Manifesting a field of compassion -- Engaging the grace we imagine.
A story about absolute truth -- Something is wrong: emptiness and reality-- The myth of psychology -- The myth of Enlightenment -- Teachers: authority, fascism, and love -- The dark night of the soul -- Doing nothing -- Concentration, meditation, and space -- The nature of thought -- Language and reality -- Religion, symbols, and power -- The crisis of change-- Reaction, projection, and madness -- The collapse of self-- Love, emptiness, and energy -- Communication beyond language -- The challenge (...) of living-- Health, disease, and aging -- Death and immortality -- Inquiry -- Invitation to a dialogue. (shrink)
This essay sketches a method for identifying the insights that diverse religious traditions offer to the field of business ethics. Each article in this volume asserts or assumes faith-based claims about what is "truly real" as the ground of moral aspiration and obligation. Four distinct kinds of claims yield four kinds of wisdom, that is, moral guidance for business practice. 1) In Judaism and Islam, scriptural commands, as interpreted authoritatively down through these traditions, yield precise methods for rendering specific moral (...) judgments; in Roman Catholicism, similar guidance is provided through natural law. 2) In Buddhism, Judaism, and most of the surveyed Christian traditions, the values of compassion, love, and justice provide spiritual resources to counter pressures towards immoral behavior in business. 3) The African-American and Mennonite churches interpret their particular histories of oppression to offer distinctive models of fortitude and hope. 4) In Evangelical Calvinism, Mormonism, and Roman Catholic social teaching, convictions about God's redemptive and sanctifying activity offer a robust moral vision for successful striving. (shrink)
Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
"The Tao that can be spoken of is not the real Way," reads a famous line from the Tao-te-ching. But although the Tao cannot be described by words, words can allow us to catch a fleeting glimpse of that mysterious energy of the universe which is the source of life. The readings in this book are a beginner's entree into the vast treasury of writings from the sacred Chinese tradition, consisting of original translations of excerpts from the Taoist canon. Brief (...) introductions and notes on the translation accompany the selections from the classics; books of devotional and mystical Taoism; texts of internal alchemy; stories of Taoist immortals, magicians, and sorcerers; ethical tracts; chants and rituals; and teachings on meditation and methods of longevity. (shrink)
Nowadays, it seems easy to regard some of the values and purposes that have led us to the society we live in today as dysfunctional. However, searching for a villain that justifies all our pain and confusion in recent years is a vain undertaking. It is imperative to protect the good in our society and to discover what we need to improve and accomplish. In this sense, spirituality is our unresolved issue. The purpose of this article is to survey the (...) different deliberations about capital as a measurable value of companies and to explore whether spiritual capital can be a new one, or even more importantly, an important one. (shrink)
The moral authority for professional ethics in medicine customarily rests in some source external to medicine, i.e., a pre-existing philosophical system of ethics or some form of social construction, like consensus or dialogue. Rather, internal morality is grounded in the phenomena of medicine, i.e., in the nature of the clinical encounter between physician and patient. From this, a philosophy of medicine is derived which gives moral force to the duties, virtues and obligations of physicians qua physicians. Similarly, an ethic specific (...) to the other healing professions, law, teaching or ministry, can be derived from the specific ends to telos of each of these professions, which like medicine, are focused on a special type of human relationship. (shrink)
This study, which is based upon ethnographic data collected between 1999 and 2008 in Nepal, examines the connection between the shaman's altered states of consciousness (ASC; i.e., what goes on inside the healer's mind/brain) and therapeutic changes that take place in the patient's mind/body. Unlike other studies that primarily emphasize the shaman's internal psychological state, this article attempts to explain the role of the healer's ASC and elucidate how desired therapeutic changes depend upon patient–healer interactions. This question is explored in (...) the context of a healing ritual highlighting various aspects of the cosmology of Nepalese shamans. (shrink)
The making and taking of psychotropic drugs, whether on medical prescription or as self-medication, whether marketed by pharmaceutical companies or clamoured for by an anxious population, has been an integral part of the twentieth century. In this modern era of speed, uncertainty, pleasure and anguish the boundaries between healing and enhancing the mind by chemical means have been redefined. Long before Prozac would become a household name for an ‘emotional aspirin’ did consumers embrace the idea and practice of taking (...) psychotropics not only to treat mental illness but also to make them feel better about living in a modern world. The Freudian promise that each individual can remake him- or herself in the pursuit of health and happiness was helpful in promoting and legitimizing the idea and practice of seeking wellness on prescription. We will argue that the modern consumer-driven political culture of medicine will continue to transverse the boundaries of therapy and enhancement of the mind into the largely unexplored territories of human cognition and behaviour. However exciting, this endeavour will come at the cost of further widening the problem of iatrogenic addiction in the age of happiness pills as ‘botox’ for the mind. (shrink)
Various explanations are offered to explain why employees increasingly work longer hours: the combined effects of technology and globalization; people are caught up in consumerism; and the "ideal worker norm," when professionals expect themselves and others to work longer hours. In this article, we propose that the processes of employer recruitment and selection, employee self-selection, cultural socialization, and reward systems help create extended work hours cultures (EWHC) that reinforce these trends. Moreover, we argue that EWHC organizations are becoming more prevalent (...) and that organizations in which long hours have become the norm may recruit for and reinforce workaholic tendencies. Next, we offer spiritual leadership as a paradigm for organizational transformation and recovery from the negative aspects of EWHC to enhance employee wellbeing and corporate social responsibility without sacrificing profitability, revenue growth, and other indicators of financial performance. Finally, we will offer suggestions for future theory, research, and practice. (shrink)
This essay discusses Stanley Cavell’s remarkable interpretation of Emmanuel Levinas’s thought against the background of his own ongoing engagement with Wittgenstein, Austin, and the problem of other minds. This unlikely debate, the only extensive discussion of Levinas by Cavell in his long philosophical career sofar, focuses on their different reception of Descartes’s idea of the infinite. The essay proposes to read both thinkers against the background of Wittgenstein’s model of philosophical meditation and raises the question as to whether Cavell and (...) Levinas do not indirectly shed light on the early modern motif of the spiritual automaton. (shrink)
This book presents a systematic account of the role of the personal spiritual ideal of wu-wei--literally "no doing," but better rendered as "effortless action"--in early Chinese thought. Edward Slingerland's analysis shows that wu-wei represents the most general of a set of conceptual metaphors having to do with a state of effortless ease and unself-consciousness. This concept of effortlessness, he contends, serves as a common ideal for both Daoist and Confucian thinkers. He also argues that this concept contains within itself (...) a conceptual tension that motivates the development of early Chinese thought: the so-called "paradox of wu-wei," or the question of how one can consciously "try not to try." Methodologically, this book represents a preliminary attempt to apply the contemporary theory of conceptual metaphor to the study of early Chinese thought. Although the focus is upon early China, both the subject matter and methodology have wider implications. The subject of wu-wei is relevant to anyone interested in later East Asian religious thought or in the so-called "virtue-ethics" tradition in the West. Moreover, the technique of conceptual metaphor analysis--along with the principle of "embodied realism" upon which it is based--provides an exciting new theoretical framework and methodological tool for the study of comparative thought, comparative religion, intellectual history, and even the humanities in general. Part of the purpose of this work is thus to help introduce scholars in the humanities and social sciences to this methodology, and provide an example of how it may be applied to a particular sub-field. (shrink)
This study examines the notion of ‹spirituality’ as a dimension of human self, and its relevance and role in management. Major thesis of this research is that spirituality of employees is reflected in work climate. This may in turn affect the employees’ service to the customers. In the first part of the study a Spiritual Climate Inventory is developed and validated with the data from manufacturing and service sector employees. In the later part, hypothesis of positive impact of (...) class='Hi'>spiritual climate on customers’ experience of employees’ service is examined and found to be substantiated empirically. (shrink)
In his discussion of conversion experience, in The Varieties of Religious Experience, William James draws attention to a variety of experience which has not been much investigated in the philosophy of religion literature, but which seems to be of some importance religiously—namely, an experience which consists in a re-vivification of the sensory world as a whole. In this paper, I develop four accounts of the nature of this kind of experience, and I show how the experience can inform our conception (...) of the spiritual life, considered as a world-directed mode of experience and practice. (shrink)
The author extends theory on the relationship between workplace spirituality and business ethics by integrating the "yamas" from yoga, a venerable Eastern spiritual tradition, with existing literature. The yamas are five practices for harmonizing and deepening social connections that can be applied in the workplace. A theoretical framework is developed and two sets of propositions are forwarded. One set emanates from the yamas and another one conjectures relationships between spirituality and business ethics surfaced by the application of these (...) class='Hi'>spiritual practices from yoga. (shrink)
In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual exercises (...) is to create a habit of thoughtfulness in the writer , and by way of teaching, to suggest one to the reader. Such a habit is important, at least, because virtue is a habit. In other words, there can be no learning of virtue itself without habituation into it. Accordingly, I frame the sample spiritual exercise with a deliberately controversial objection to contemporary academic virtue ethics and with a justification for why the spiritual exercise is important for taking virtue ethically. And I end the paper with some further remarks explaining the form of the exercise and its relevance to doing philosophy. In this way, the paper makes and illustrates a methodological point about virtue ethics based on a meta-ethical assumption about virtue as a habit, and it does this by focusing on a pressing environmental problem in the twenty-first century. (shrink)
North American society has undergone a period of sacralization where ideas of spirituality have increasingly been infused into the public domain. This sacralization is particularly evident in the nursing discourse where it is common to find claims about the nature of persons as inherently spiritual, about what a spiritually healthy person looks like and about the environment as spiritually energetic and interconnected. Nursing theoretical thinking has also used claims about the nature of persons, health, and the environment to attempt (...) to establish a unified ontology for the discipline. However, despite this common ground, there has been little discussion about the intersections between nursing philosophic thinking and the spirituality in nursing discourse, or about the challenges of adopting a common view of these claims within a spiritually pluralist society. The purpose of this paper is to discuss the call for ontological unity within nursing philosophic thinking in the context of the sacralization of a diverse society. I will begin with a discussion of secularization and sacralization, illustrating the diversity of beliefs and experiences that characterize the current trend towards sacralization. I will then discuss the challenges of a unified ontological perspective, or closed world view, for this diversity, using examples from both a naturalistic and a unitary perspective. I will conclude by arguing for a unified approach within nursing ethics rather than nursing ontology. (shrink)
This study investigates and compares the impact of spiritual leadership on organizational citizenship behavior in finance and retail service industries to determine the possibility of generalizing and applying spiritual leadership to other industries. This study used multi-sample analysis of structural equation modeling. The results show that values, attitudes, and behaviors of leaders have positive effects on meaning/calling and membership of the employees, and further facilitate employees to perform excellent organizational citizenship behaviors, including the altruism of assisting colleagues and (...) the responsible conscientiousness toward organization. The effect of altruism toward colleagues is especially stronger. Finally, the effect of leaders’ values, attitudes, and behaviors on the spiritual survival of employees is stronger in retail than that in finance. (shrink)
Introduction: Experiential deconstructive inquiry -- Foundational philosophies and spiritual methods -- Non-duality in Advaita Vedanta and Zen Buddhism -- Ontological differences and non-duality -- Meditative inquiry, questioning, and dialoguing as a means to spiritual insight -- The undoing or deconstruction of dualistic conceptions -- Advaita Vedanta : philosophical foundations and deconstructive strategies -- Sources of the tradition -- Upaniads that art thou (Tat Tvam Asi) -- Gauapda (c.7th century) : no bondage, no liberation -- Aakara (c.7th-8th century) : (...) there is no apprehender different from this apprehension to apprehend it -- Modern and contemporary masters -- Ramana Maharshi (1879-1950) : who am I? -- H.W.L Poonja (1910-1997) : you have to do nothing to be who you are! -- Gangaji (b. 1942) : you are that! -- Advaita Vedanta summary : nothing ever happens -- Zen Buddhism : philosophical foundations and deconstructive strategies -- Sources of the tradition -- The Lakvatra Sutra and the Vajracchedik Prajñpramit Sutra all things ... are not independent of each other and not two -- Ngrjuna (c.113-213) : Sasra is Nirva -- Eihei Dgen (1200-1253) : if I am already enlightened, why must I practice -- Contemporary masters -- Ekai Korematsu (b. 1948) : return to the spine -- Hgen Yamahata (b. 1935) : why not now -- Zen Buddhism summary : neither being nor non-being is to be taken hold of -- Deconstructive techniques and dynamics of experiential undoing -- Deconstructive techniques common to both traditions -- The teacher-student dynamic -- Key deconstructive techniques -- Unfindability analysis -- Bringing everything back to the here and now -- Paradoxical problems -- Negation -- Dynamics of experiential undoing -- Non-dual experiential space -- Experiential mapping : practitioners in the space -- Experiential undoing in Advaita Vedanta -- Experiential undoing in Zen Buddhism -- Conclusion: Deconstruction of reified awareness. (shrink)
Bourdieu's theory of culture offers a rich conceptual resource for the social-scientific study of religion. In particular, his analysis of cultural capital as a medium of social relations suggests an economic model of religion alternative to that championed by rational choice theorists. After evaluating Bourdieu's limited writings on religion, this paper draws upon his wider work to craft a new model of "spiritual capital." Distinct from Iannaccone's and Stark and Finke's visions of "religious capital," this Bourdieuian model treats religious (...) knowledge, competencies, and preferences as positional goods within a competitive symbolic economy. The valuation of spiritual capital is the object of continuous struggle and is subject to considerable temporal and subcultural variation. A model of spiritual capital illuminates such phenomena as religious conversion, devotional eclecticism, religious fads, and social mobility. It also suggests some necessary modifications to Bourdieu's theoretical system, particularly his understanding of individual agency, cultural production, and the relative autonomy of fields. (shrink)
We examine the Spiritual Exercises developed by St. Ignatius Loyola for the purpose of informing the structure of reflection as a tool in business ethics. At present, reflection in business is used to clarify moods, expectations, theories of use, and defining moments. We suggest here that Ignatius' Exercises, which focus on ends, engage the emotions and imagination, use role modeling, and require a response, might be useful as a model for reflection in business.
In this paper, we outline some of the connections between the literatures of organizational storytelling, spirituality in the workplace, organizational culture, and authentic leadership. We suggest that leader storytelling that integrates a moral and spiritual component can transform an organizational culture so members of the organization begin to feel connected to a larger community and a higher purpose. We specifically discuss how leader role modeling in authentic storytelling is essential in developing an ethically and spiritually based organizational culture. However, (...) we also acknowledge a potential dark side to leader storytelling. Implications for authentic storytelling research and practice are discussed. (shrink)
There is an increased controversy surrounding Westerners' use of ayahuasca. One issue of importance is psychological resiliency of users and lack of screening by ayahuasca tourism groups in the Amazon. Given the powerful effects of ayahuasca coupled with lack of cultural support, Western users are at increased risk for psychological distress. Many Westerners who experience psychological distress following ayahuasca ceremonies report concurrently profound spiritual experiences. Because of this, it may be helpful to consider these episodes "spiritual emergencies," or (...) crises resulting from intense and transformative spiritual experiences. Although the author warns readers to avoid romantic comparisons of Western ayahuasca users to shamans, ethnographic data on indigenous shamanic initiates along with theory on liminality may be of some use to understand difficult experiences that accompany ayahuasca use. Given that psychotherapy is culturally sanctioned, therapists trained in treating spiritual crises can help Western ayahuasca users make meaning of their distress. Three case studies are offered as examples of individuals working through various sorts of crises following ayahuasca ceremonies. (shrink)
By considering the nature of the relationship between patient and healer, The Healing Bond explores the responsibilities of both, with a special emphasis on the therapeutic responsibility. The editors and contributors examine both orthodox and unorthodox forms of healing practice and apply a variety of professional and analytic perspectives to the medical profession as a whole. They look at specific areas of health such as midwifery, psychoanalysis, naturopathy, the relations between medicine and state, and the appeal of "quacks." (...) Particular issues of current concern are also discussed, including medical litigation, codes of ethics among complementary practitioners and cooperation between orthodox and complementary medicine practitioners. Contributors: Mary Douglas, Calliope Farsides, David Peters, Roy Porter, Richenda Power, Margaret Stacey, Robert Sumerling, and Gillian Vanhegan. (shrink)
This essay offers an introduction to Justus Lipsius's dialogue De Constantia, first published in 1584. Although the dialogue bears a superficial similarity to philosophical works of consolation, I suggest that it should be approached as a spiritual exercise written by Lipsius primarily for his own benefit.
The processes of wound healing and bone regeneration and problems in tissue engineering have been an active area for mathematical modeling in the last decade. Here we review a selection of recent models which aim at deriving strategies for improved healing. In wound healing, the models have particularly focused on the inflammatory response in order to improve the healing of chronic wound. For bone regeneration, the mathematical models have been applied to design optimal and new treatment (...) strategies for normal and specific cases of impaired fracture healing. For the field of tissue engineering, we focus on mathematical models that analyze the interplay between cells and their biochemical cues within the scaffold to ensure optimal nutrient transport and maximal tissue production. Finally, we briefly comment on numerical issues arising from simulations of these mathematical models. (shrink)
The essay examines the three main epiphanic experiences in The Brothers Karamazov and shows how Dostoevskij's treatment of these experiences may offer a guide to spiritual renewal. The three experiences are Alësha's vision of the resurrected Zosima and transfigured Christ, Dmitrij's vision of the suffering babe, and Ivan's vision of the devil (which serves as a counter example to the first two). By examining the content of each of these visions, as well as the parallels and variations in the (...) scenes leading up to these visions, this essay seeks to explore Dostoevskij's understanding of transformational revelatory experience. (shrink)
Can the mind heal the body? The Buddhist tradition says yes--and now many Western scientists are beginning to agree. Healing Emotions is the record of an extraordinary series of encounters between the Dalai Lama and prominent Western psychologists, physicians, and meditation teachers that sheds new light on the mind-body connection. Topics include: compassion as medicine; the nature of consciousness; self-esteem; and the meeting points of mind, body, and spirit. This edition contains a new foreword by the editor.
This article outlines the spiritual principles shared by Integral Science and the emerging Integral Spirituality. It includes a brief overview of past changes in spiritual consciousness, the role of science in the current shift, and why various beliefs are coalescing into a new Integral Spirituality. The author then explores the causes and possible effects of these changes, concluding that the motivations and transformations must come from a synthesis of all fields.
Review of Leesa S. Davis, Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry Content Type Journal Article Pages 1-3 DOI 10.1007/s11841-012-0297-1 Authors David R. Loy, Boulder, CO, United States Journal Sophia Online ISSN 1873-930X Print ISSN 0038-1527.
This work extends the consideration of spirituality and leadership to the field of strategic leadership. Future development in the field of spirituality and leadership will depend on greater clarity concerning the level of analysis, and will require a distinction between personal and collective spirituality. Toward that end, a framework is proposed that describes how the personal spiritual beliefs of a top level leader operate in strategic decision making like a schema to filter and frame information. This function is mediated (...) by the leader’s constructive development and meta-belief and moderated by the organizational context and leadership style. This framework provides a starting point for considering the many expressions of spirituality in organizations and serves as a foundation for a multi-level theory of spirituality and leadership. (shrink)
In Against the Spiritual Turn: Marxism, Realism and Critical Theory Sean Creaven sets out to reject Christian theism on materialist grounds. This paper critiques Creaven’s argument from a critically realist Trinitarian Christian standpoint. His failure to engage with Christian theologians, philosophers and biblical scholars, on the a priori ground that since Christianity is inherently irrational Christian scholarship must also be inherently irrational, effectively locks his argument in a vicious intellectual circle. His self-imposed alienation from Christian scholarship generates an ideologically (...) driven thesis of questionable academic integrity. This methodological failure is exacerbated by his preference for inductive and deductive reasoning over a critically realistic retroductive epistemology. (shrink)
Illness and trauma challenge self-narratives. Traumatized individuals, unable to speak about their experiences, suffer in isolation. In this paper, I explore Kristeva’s theories of the speaking subject and signification, with its symbolic and semiotic modalities, to understand how a person comes to speak the unspeakable. In discussing the origin of the speaking subject, Kristeva employs Plato’s chora (related to choreo , “to make room for”). The chora reflects the mother’s preparation of the child’s entry into language and forms an interior (...) darkroom, the reservoir of lived experience, from which self-narratives issue. Unable to speak of their suffering, traumatized individuals need someone to help them make room for a time of remembrance, someone who is a willing and capable listener. I call such a person a healing witness . Through the mediating presence of the healing witness, fragmented memories of trauma are recreated and incorporated into self-narratives that are sharable with others. Unfortunately, opportunities for witnessing are vanishing. In the last section, I examine the failure of modern media and communication technologies to bear (“hold,” “carry,” “transport”) acts of witnessing. I argue that they perturb the semiotic. According to Kristeva, meaning arises from the dialectical tension between the semiotic (drives and affects) and the symbolic (logic and rules) and is threatened by arid discourse, psychosomatic illnesses, and outbreaks of violence when the semiotic is not represented . Unless we open technology to the imaginary, we risk losing the capacity to bear witness to one another and to create narratives and connections that are meaningful. (shrink)
The ecological crisis is confronting humanity with a need to recognize the interconnectedness of all life, and the Akashic Field as formulated by Ervin Laszlo (2004a) has identified how a universal information field connects humans to a greater transpersonal consciousness. The Akashic Field could provide humanity with a focus to deepen its understanding of a holistic view of life. The global crisis will confront human beings with the need to develop their transpersonal potential and spiritual intelligence, which has the (...) potential to contribute to an ecological actualization of human beings' relationship to the world, and the development of a sustainable future. (shrink)
The Spiritual Dimension offers a new model for the philosophy of religion, bringing together emotional and intellectual aspects of our human experience, and embracing practical as well as theoretical concerns. It shows how a religious worldview is best understood not as an isolated set of doctrines, but as intimately related to spiritual praxis and to the search for self-understanding and moral growth. It argues that the religious quest requires a certain emotional openness, but can be pursued without sacrificing (...) our philosophical integrity. Touching on many important debates in contemporary philosophy and theology, but accessible to general readers, The Spiritual Dimension covers a range of central topics in the philosophy of religion, including scientific cosmology and the problem of evil; ethical theory and the objectivity of goodness; psychoanalytic thought, self-discovery and virtue; the multi-layered nature of religious discourse; and the relation between faith and evidence. (shrink)
In conventional medicine, healing is effected mainly by treating the symptoms of the physical body disease, while in mind?body medicine the cure is performed by the mind itself (thoughts and emotions). In fact, the holographic mind theory claims that the mind could be either the healer or the slayer. Thus, this article is a contribution toward a more in-depth study of this theme of conventional medicine versus mind?body medicine, particularly to understand the gifts of quantum physics to life science (...) and the art of healing, so that we might find an integrative medicine model (a holistic approach to health) that could explain some ?incurable? diseases. (shrink)
This paper represents a preliminary investigation relating Bernard Lonergan’s thought to health science and the healing arts. First, I provide background for basic elements of Lonergan’s theoretical terminology that I employ. As inquiry is the engine of Lonergan’s method, next I specify two questions that underlie medical insights and define several terms, including health, disease, and illness, in relation to these questions. Then I expand the frame of reference to include all disciplines involved in the cycle of clinical interaction (...) under the heading health science and the healing arts. Finally, I analyze the cycle of clinical interaction in terms of Lonergan’s cognitive theory. I compare and contrast my analysis, based on Lonergan, with that of Pellegrino, Thomasma and Sulmasy as I proceed. In closing, I comment briefly on the next stage of this project regarding Lonergan’s theory of the human good in relation to the practice of the healing arts. (shrink)
To write about the disease of breast cancer from both scientific and spiritual perspectives is to reflect upon our genetic and spiritual ancestry. We examine the issues involved in breast cancer at the intersections of spirituality, technology, and science, using the fundamental thing we know about being human: our bodies. Our goal in this essay is to offer close readings of women's spiritual and bodily journeys through the disease of breast cancer. We have discovered that both illness (...) and health come within the stories of particular people and particular disciplines. And to learn more about breast cancer, both scientific and spiritual aspects, one must be attentive to such particularities. Medicine and religion are bodily experiences, and being a body-self is what it means to be human. (shrink)
The relationship between spiritual well-being and ethical orientations in decision making is examined through a survey of executives in organizations listed on the Australian Stock Exchange. The four domains of spiritual well-being, personal, communal, environmental and transcendental (Fisher, Spiritual health: its nature and place in the school curriculum, PhD thesis, University of Melbourne, 1998 ; Gomez and Fisher, Pers Individ Differ 35:1975–1991, 2003 ) are examined in relation to idealism and relativism (Forsyth, J Pers Soc Psychol 39(1):175–184, (...) 1980 ). Results reveal that spiritual well-being, in particular the communal domain of spiritual well-being, is correlated with and predictive of idealism. However, the relationship between spiritual well-being and relativism is weak. Implications of the study are discussed in terms of developing managerial programs that enhance communal well-being which should lead to greater idealism in decision making. Limitations of the study and future research opportunities are outlined. (shrink)
Duty and Healing positions ethical issues commonly encountered in clinical situations within Jewish law. The concept of duty is significant in exploring bioethical issues, and this book presents an authentic and non-parochial Jewish approach to bioethics, while it includes critiques of both current secular and Jewish literatures. Among the issues the book explores are the role of family in medical decision-making, the question of informed consent as a personal religious duty, and the responsibilities of caretakers. The exploration of contemporary (...) ethical problems in healthcare through the lens of traditional sources in Jewish law is an indispensable guide of moral knowledge. (shrink)
Reconciliation and the Technics of Healing Content Type Journal Article Pages 235-237 DOI 10.1007/s11673-011-9318-y Authors Paul A. Komesaroff, Monash Centre for Ethics in Medicine and Society, Monash University, Melbourne, Vic., Australia Elizabeth Kath, Global Cities Institute, RMIT University, Melbourne, Vic., Australia Paul James, Global Cities Institute, RMIT University, Melbourne, Vic., Australia Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 8 Journal Issue Volume 8, Number 3.
Living in the Borderland addresses the evolution of Western consciousness and describes the emergence of the 'Borderland,' a spectrum of reality that is beyond the rational yet is palpable to an increasing number of individuals. Building on Jungian theory, Jerome Bernstein argues that a greater openness to transrational reality experienced by Borderland personalities allows new possibilities for understanding and healing confounding clinical and developmental enigmas. In three sections, this book charts the evolution of Western consciousness, examines the psychological and (...) clinical implications and looks at how the new Borderland consciousness bridges the mind-body divide. It challenges the standard clinical model, which views normality as an absence of pathology and equates normality with the rational, and abnormality with the transrational. Jerome Bernstein describes how psychotherapy itself often contributes to the alienation of many Borderland personalities by misdiagnosing the difference between the pathological and the sacred and uses case studies to illustrate the potential such misdiagnoses have for causing serious psychic and emotional damage to the patient. This challenge to the orthodoxies and complacencies of Western medicine's concept of pathology will interest Jungian Analysts, Psychoanalysts, Psychotherapists and Psychiatrists. (shrink)
Human beings have a tendency to transform geographical spaces into dwelling places which assume significance in terms of their social, cultural and personal identities. The authors describe the ways in which this occurs, how it is disrupted by a natural disaster - an Australian bushfire - and how the reciprocal relationship between place and person can contribute to personal and communal healing. The discussion draws on a doctoral thesis conducted by the principal author, and is illuminated by excerpts from (...) narratives provided by those who experienced the bushfire. The discussion is informed by insights from phenomenological geography and ecological philosophy. (shrink)
A Great Plains land ethic is shaped by an intimate knowledge of and appreciation for the evolution, ecology, and aesthetics of the plains landscape. The landscape evokes a sense of wonder and mystery suggested by the word "sacrament." The biblical concept of "covenant" points to God as a community-forming power, a creative process that has evolved into the earth community to which we humans belong. In contrast to an anthropocentric ethic which emphasizes human dominion over nature, a Theo-centric land ethic (...) seeks a balance, reflected in Genesis 1–3, between humans who are members of the earth community and moral agents accountable to God for the earth. A land ethic identifies concrete practices of metanoia and healing: agricultural practices to address the loss and degradation of soil; conservation and protection of water sources; utilization of wind and solar energy; and prescribed burning to restore processes vital to the prairie ecosystem. The concept of subsidiarity suggests that practices of metanoia and healing are a combination of wise public policy balanced by personal, family, church, business, and community responsibility. (shrink)
Avicenna's physics has been the object of relatively scant scholarly attention in comparison to his psychology and metaphysics. This is deplorable, for as Jon McGinnis points out in the introduction to the present volume, Avicenna's physical investigations both illuminate and deal in detail with a number of topics of crucial importance for both psychology and metaphysics. Furthermore, the scholarly consensus on Avicenna's originality and singular importance for the subsequent Arabic and Latin traditions in the two disciplines is equally true in (...) the field of physics. The Physics of the Healing, Avicenna's major work, shows its author in full control of the late ancient commentary tradition and earlier discussion in .. (shrink)
Abstract In the United Kingdom and other western countries, spiritual and moral development are being used increasingly with reference to general education??albeit with diverse and conflicting interpretations of what education to promote such development means in practice. Despite the similarities, there appears to be something distinctive about what is happening in Britain at education policy level. The first part of this paper looks into this question and in particular at some of the ambiguities relating to the inspection of schools? (...) educational provisions for spiritual and moral development. The second part proposes a curriculum schema that might be used to give more coherence to a school's plans for promoting the spiritual and moral development of pupils. It includes reference to subjects whose content is directly concerned with the spiritual and moral; to the treatment of spiritual/moral issues in the general curriculum; and to the distinctive contribution that each learning area might be expected to contribute to students? personal development. (shrink)
Numerous and diverse reports indicate the efficacy of shamanic plant adjuncts (e.g., iboga, ayahuasca, psilocybin) for the care and treatment of addiction, post-traumatic stress disorder, cancer, cluster headaches, and depression. This article reports on a first-person healing of lifelong asthma and atopic dermatitis in the shamanic context of the contemporary Peruvian Amazon and the sometimes digital ontology of online communities. The article suggests that emerging language, concepts, and data drawn from the sciences of plant signaling and behavior regarding “plant (...) intelligence” provide a useful heuristic framework for comprehending and actualizing the healing potentials of visionary plant “entheogens” (Wasson 1971) as represented both through first-person experience and online reports. Together with the paradigms and practices of plant signaling, biosemiotics provides a robust and coherent map for contextualizing the often reported experience of plant communication with ayahuasca and other entheogenic plants. The archetype of the “plant teachers” (called Doctores in the upper Amazon) is explored as a means for organizing and interacting with this data within an epistemology of the “hallucination/perception continuum (Fischer 1975). “Ecodelic” is offered as a new linguistic interface alongside “entheogen” (Wasson 1971). (shrink)
Ayahuasca is an Amazonian psychoactive shamanic brew that often elicits spontaneous, intense, and meaningful imagery narratives related to psychological and physical healing, problem solving, knowledge acquisition, community cohesion, creativity, and spiritual development. My EEG and phenomenology ayahuasca research found it caused the greatest changes in EEG beta coherence from 25 to 30 cycles per second compared to a resting state before ayahuasca ingestion. Enhanced beta coherence indexes significantly greater information exchange between cortical regions and is congruent with the (...) reported enhanced richness, complexity, and profundity of ayahuasca experiences. I developed the creative cycle processes model that identifies in ayahuasca reports distinct experiential change processes and describes how these processes, neuroscience, psychotherapy, mythological, and other transdisciplinary evidence can be coherently integrated to explain ayahuasca benefits. The model suggests three change process stages together underlie one emergent dynamic creative cycle process. The sequential stages are Form dismantling and healing processes, form creation processes, where novel forms spontaneously combine, and form expression processes, where emergent experiences are embodied. The model suggests that these three stages repeat cyclically in human development in an ongoing process of dismantling and generation producing more creative experiences and expressive forms. (shrink)
The phenomenon of self-healing forces has again and again challenged doctors in the different historical periods of medical science. They relied on effects of self-healing forces in diagnosis and therapy. They also tried to explain these effects based on the current model of organism. The understanding of this phenomenon has always influenced the understanding of therapy and played a role in defining the concept of health and disease. In the 17th and 18th century the idea of self-healing (...) force was interpreted as a phenomenon related to the organic forces, whereas in the 19th century the explanation was reduced to a materialistic mechanism. Nowadays the knowledge of heath-shock-proteins open the way of a new understanding of the organic defense mechanisms. (shrink)
Symbolic healing, that is, responding to meaningful experiences in positive ways, can facilitate human healing. This process partly engages consciousness and partly evades consciousness completely (sometimes it partakes of both simultaneously). This paper, presented as the Society for the Anthropology of Consciousness Distinguished Lecture at the 2011 AAA meeting in Montreal, reviews recent research on what is ordinarily (and unfortunately) called the “placebo effect.” The author makes the argument that language use should change, and the relevant portions of (...) what is often called the placebo effect should be referred to as the “meaning response.”. (shrink)
To consider that the nature of forgiveness consists in its healing effects on the forgiver overlooks the distinction between the nature of forgiveness and the question about its desirable effects. What I suggest is that the curing effect of forgiveness is an indirectly intended consequence of forgiveness. To forgive mywrongdoer only because this is the way to gain inner peace or to “heal my soul” shows a somewhat utilitarian view on forgiveness. By forgiving the wrongdoer, thevictim extends an attitude (...) of authentic goodwill toward the offender as a person. However, the one who forgives does not extend this attitude toward the action theoffender performed. We can strongly oppose wrong behavior without opposing wrongdoers as persons. (shrink)
The erosion of the three interlocking dimensions of nature, society and self is the consequence of what Felix Guattari referred to as integrated world capitalism (IWC). In South Africa the erosion of nature, society and self is also the consequence of centuries of colonialism and decades of apartheid. In this paper I wish to explore how the African philosophy of ubuntu (humanness), which appears to be anthropocentric, might be invoked to contribute to the healing of the three ecologies—how (...) class='Hi'>healing of the social might transversally effect healing of nature and the self. My theoretical exploration has relevance to education in South Africa, given that a mandate of national curriculum policy is that indigenous knowledge systems form part of the discursive terrains of all school learning areas/subjects. (shrink)
An experience-centered approach reveals empirical foundations for shamanic healing. This article is based on data derived from surveys of Chinese, Japanese, Caucasian-American, and African-American populations and participant observation of over thirty Asian shamans. Respondents reported anomalous events such as apparitions, extrasensory perceptions, contact with the dead, precognitive dreams, clairvoyance, and out-of-body experiences. Based on folk reasoning, these episodes support belief in spirits, souls, and life after death. Shamanic healers have a far greater propensity to experience anomalous events than general (...) populations and to use their beliefs arising from these episodes to produce ceremonies that change clients' perceptions of their illnesses. Although the foundations supporting shamanism differ from those sustaining Western medicine, both traditions provide experiences that convince clients that specific procedural methods alleviate illness. Keywords: epistemological, healing, shamanism CiteULike Connotea Del.icio.us What's this? (shrink)
This article reports on two values education programmes currently available for UK schools, which are associated with two Hindu?related organisations, the Brahma Kumaris World Spiritual University and the Sathya Sai Service Organisation, UK. Attention is paid to the development of the programmes, the educational context in which they seek to embed themselves and the reasons for their implementation in some schools in England. We describe how values are included in curriculum subjects and how the content of the two values (...) programmes are conveyed in the classroom as part of pupils' spiritual and moral development. (shrink)