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The term "spirituality" lacks a definitive definition,[1][2] although social scientists have defined spirituality as the search for "the sacred," where "the sacred" is broadly defined as that which is set apart from the ordinary and worthy of veneration.[3]
The use of the term "spirituality" has changed throughout the ages.[4] In modern times, spirituality is often separated from Abrahamic religions,[5] and connotes a blend of humanistic psychology with mystical and esoteric traditions and eastern religions aimed at personal well-being and personal development.[6] The notion of "spiritual experience" plays an important role in modern spirituality, but has a relatively recent origin.[7]
There is no single, widely-agreed definition of spirituality.[1][2][note 1] Social scientists have defined spirituality as the search for the sacred, for that which is set apart from the ordinary and worthy of veneration, "a transcendent dimension within human experience...discovered in moments in which the individual questions the meaning of personal existence and attempts to place the self within a broader ontological context."[8]
According to Waaijman, the traditional meaning of spirituality is a process of re-formation which "aims to recover the original shape of man, the image of God. To accomplish this, the re-formation is oriented at a mold, which represents the original shape: in Judaism the Torah, in Christianity Christ, in Buddhism Buddha, in the Islam Muhammad."[note 2] In modern times spirituality has come to mean the internal experience of the individual. It still denotes a process of transformation, but in a context separate from organized religious institutions: "spiritual but not religious."[5] Houtman and Aupers suggest that modern spirituality is a blend of humanistic psychology, mystical and esoteric traditions and eastern religions.[6]
Waaijman points out that "spirituality" is only one term of a range of words which denote the praxis of spirituality.[10] Some other terms are "Hasidism, contemplation, kabbala, asceticism, mysticism, perfection, devotion and piety".[10]
Spirituality can be sought not only through traditional organized religions, but also through movements such as liberalism, feminist theology, and green politics. Spirituality is also now associated with mental health, managing substance abuse, marital functioning, parenting, and coping. It has been suggested that spirituality also leads to finding purpose and meaning in life.[3]
The term spirit means "animating or vital principle in man and animals".[web 1] It is derived from the Old French espirit,[web 1] which comes from the Latin word spiritus "soul, courage, vigor, breath",[web 1] and is related to spirare, "to breathe".[web 1] In the Vulgate the Latin word spiritus is used to translate the Greek pneuma and Hebrew ruah.[web 1]
The term spiritual, matters "concerning the spirit",[web 2] is derived from Old French spirituel (12c.), which is derived from Latin spiritualis, which comes from "spiritus" or "spirit".[web 2]
The term spirituality is derived from Middle French spiritualite,[web 3] from Late Latin "spiritualitatem" (nominative spiritualitas),[web 3] which is also derived from Latin "spiritualis".[web 3]
Development of the meaning of spirituality[edit]
Classical, medieval and early modern periods[edit]
Words translatable as 'spirituality' first began to arise in the 5th century and only entered common use toward the end of the Middle Ages.[11] In a Bibilical context the term means being animated by God,[12] to be driven by the Holy Spirit, as opposed to a life which rejects this influence.[13]
In the 11th century this meaning changed. Spirituality began to denote the mental aspect of life, as opposed to the material and sensual aspects of life, "the ecclesiastical sphere of light against the dark world of matter".[14][note 3] In the 13th century "spirituality" acquired a social and psychological meaning. Socially it denoted the territory of the clergy: "The ecclesiastical against the temporary possessions, the ecclesiastical against the secular authority, the clerical class against the secular class"[15][note 4] Psychologically, it denoted the realm of the inner life: "The purity of motives, affections, intentions, inner dispositions, the psychology of the spiritual life, the analysis of the feelings".[16][note 5]
In the 17th and 18th century a distinction was made between higher and lower forms of spirituality: "A spiritual man is one who is Christian 'more abundantly and deeper than others'."[16][note 6] The word was also associated with mysticism and quietism, and acquired a negative meaning.[citation needed]
Modern spirituality[edit]
Transcendentalism and Unitarian Universalism[edit]
Ralph Waldo Emerson (1803–1882) was a pioneer of the idea of spirituality as a distinct field.[17] He was one of the major figures in Transcendentalism, an early 19th-century liberal Protestant movement, which was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume.[web 4] The Transcendentalists emphasised an intuitive, experiential approach of religion.[web 5] Following Schleiermacher,[18] an individual's intuition of truth was taken as the criterium for truth.[web 5] In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking.[web 5] They also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.[web 5][web 6]
An important influence on western spirituality was Neo-Vedanta, also called neo-Hinduism[19] and Hindu Universalism,[web 7] a modern interpretation of Hinduism which developed in response to western colonialism and orientalism, and aims to present Hinduism as a "homogenized ideal of Hinduism"[20] with Advaita Vedanta as its central doctrine.[21] Due to the colonisation of Asia by the western world, since the 19th century an exchange of ideas has been taking place between the western world and Asia, which also influenced western religiosity.[22] Unitarianism, and the idea of Universalism, was brought to India by missionaries, and had a major influence on neo-Hinduism via Ram Mohan Roy's Brahmo Samaj and Brahmoism. Roy attempted to modernise and reform Hinduism, taking over Christian social ideas and the idea of Universalism.[23] This universalism was further popularised, and brought back to the west as neo-Vedanta, by Swami Vivekananda.[23]
Theosophy, Anthroposophy, and the Perennial Philosophy[edit]
Another major influence on modern spirituality was the Theosophical Society, which searched for 'secret teachings' in Asian religions.[22] It has been influential on modernist streams in several Asian religions, notably Neo-Vedanta, the revival of Theravada Buddhism, and Buddhist modernism, which have taken over modern western notions of personal experience and universalism and integrated them in their religious concepts.[22] A second, related influence was Anthroposophy, whose founder, Rudolf Steiner, was particularly interested in developing a genuine Western spirituality, and in the ways that such a spirituality could transform practical institutions such as education, agriculture, and medicine.[24]
The influence of Asian traditions on western modern spirituality was also furthered by the Perennial Philosophy, whose main proponent Aldous Huxley was deeply influenced by Vivekanda's Neo-Vedanta and Universalism,[25] and the spread of social welfare, education and mass travel after World War Two.
Important early 20th century western writers who studied the phenomenon of spirituality, and their works, include William James, The Varieties of Religious Experience (1902), and Rudolph Otto, especially The Idea of the Holy (1917). James' notions of "spiritual experience" had a further influence on the modernist streams in Asian traditions, making them even further recognisable for a western audience.[18]
"Spiritual but not religious"[edit]
After the Second World War spirituality and religion became disconnected.[16] A new discourse developed, in which (humanistic) psychology, mystical and esoteric traditions and eastern religions are being blended, to reach the true self by self-disclosure, free expression and meditation.[6]
The distinction between the spiritual and the religious became more common in the popular mind during the late 20th century with the rise of secularism and the advent of the New Age movement. Authors such as Chris Griscom and Shirley MacLaine explored it in numerous ways in their books. Paul Heelas noted the development within New Age circles of what he called "seminar spirituality":[26] structured offerings complementing consumer choice with spiritual options.
Among other factors, declining membership of organized religions and the growth of secularism in the western world have given rise to this broader view of spirituality.[27] The term "spiritual" is now frequently used in contexts in which the term "religious" was formerly employed.[28] Both theists and atheists have criticized this development.[29][30]
Traditional spirituality[edit]
Abrahamic faiths[edit]
Rabbinic Judaism (or in some Christian traditions, Rabbinism) (Hebrew: "Yahadut Rabanit" - יהדות רבנית) has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud. It is characterised by the belief that the Written Torah ("Law" or "Instruction") cannot be correctly interpreted without reference to the Oral Torah and by the voluminous literature specifying what behavior is sanctioned by the law (called halakha, "the way").
Judaism knows a variety of religious observances: ethical rules, prayers, religious clothing, holidays, shabbat, pilgrimages, Torah reading, dietary laws.
Kabbalah (literally "receiving"), is an esoteric method, discipline and school of thought of Judaism. Its definition varies according to the tradition and aims of those following it,[31] from its religious origin as an integral part of Judaism, to its later Christian, New Age, or Occultist syncretic adaptations. Kabbalah is a set of esoteric teachings meant to explain the relationship between an unchanging, eternal and mysterious Ein Sof (no end) and the mortal and finite universe (his creation). While it is heavily used by some denominations, it is not a religious denomination in itself. Inside Judaism, it forms the foundations of mystical religious interpretation. Outside Judaism, its scriptures are read outside the traditional canons of organised religion. Kabbalah seeks to define the nature of the universe and the human being, the nature and purpose of existence, and various other ontological questions. It also presents methods to aid understanding of these concepts and to thereby attain spiritual realisation.
Hasidic Judaism, meaning "piety" (or "loving kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularisation and internalisation of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov as a reaction against overly legalistic Judaism. His example began the characteristic veneration of leadership in Hasidism as embodiments and intercessors of Divinity for the followers.[citation needed] Opposite to this, Hasidic teachings cherished the sincerity and concealed holiness of the unlettered common folk, and their equality with the scholarly elite. The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside Rabbinic supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with optimism,[citation needed] encouragement, and daily fervour. This populist emotional revival accompanied the elite ideal of nullification to paradoxical Divine Panentheism, through intellectual articulation of inner dimensions of mystical thought.
Catholic spirituality is the spiritual practice of living out a personal act of faith (fides qua creditur) following the acceptance of faith (fides quae creditur). Although all Catholics are expected to pray together at Mass, there are many different forms of spirituality and private prayer which have developed over the centuries. Each of the major religious orders of the Catholic Church and other lay groupings have their own unique spirituality - its own way of approaching God in prayer and in living out the Gospel.
Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often been connected to mystical theology, especially in the Catholic and Eastern Orthodox traditions. The attributes and means by which Christian mysticism is studied and practiced are varied and range from ecstatic visions of the soul's mystical union with God to simple prayerful contemplation of Holy Scripture (i.e., Lectio Divina).
Five pillars[edit]
The Pillars of Islam (arkan al-Islam; also arkan ad-din, "pillars of religion") are five basic acts in Islam, considered obligatory for all believers. The Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the shahadah (creed), (2) daily prayers (salat), (3) almsgiving (zakah), (4) fasting during Ramadan and (5) the pilgrimage to Mecca (hajj) at least once in a lifetime. The Shia and Sunni sects both agree on the essential details for the performance of these acts.[32]
The best known form of Islamic mystic spirituality is the Sufi tradition (famous through Rumi and Hafiz) in which a spiritual master or pir transmits spiritual discipline to students.[33]
Sufism or taṣawwuf (Arabic: تصوّف) is defined by its adherents as the inner, mystical dimension of Islam.[34][35][36] A practitioner of this tradition is generally known as a ṣūfī (صُوفِيّ). Sufis believe they are practicing ihsan (perfection of worship) as revealed by Gabriel to Muhammad,
Worship and serve Allah as you are seeing Him and while you see Him not yet truly He sees you.
Sufis consider themselves as the original true proponents of this pure original form of Islam. They are strong adherents to the principal of tolerance, peace and against any form of violence. The Sufi have suffered severe persecution by their coreligionist brothers the Wahhabi and the Salafist. In 1843 the Senussi Sufi were forced to flee Mecca and Medina and head to the Sudan and Libya.[37]
Classical Sufi scholars have defined Sufism as "a science whose objective is the reparation of the heart and turning it away from all else but God".[38] Alternatively, in the words of the Darqawi Sufi teacher Ahmad ibn Ajiba, "a science through which one can know how to travel into the presence of the Divine, purify one's inner self from filth, and beautify it with a variety of praiseworthy traits".[39]
Jihad is a religious duty of Muslims. In Arabic, the word jihād translates as a noun meaning "struggle". There are two commonly accepted meanings of jihad: an inner spiritual struggle and an outer physical struggle.[40] The "greater jihad" is the inner struggle by a believer to fulfill his religious duties.[40][41] This non-violent meaning is stressed by both Muslim[42] and non-Muslim[43] authors.
Al-Khatib al-Baghdadi, an 11th-century Islamic scholar, referenced a statement by the companion of Muhammad Jabir ibn Abd-Allah:
The Prophet [...] returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad—the striving of a servant (of Allah) against his desires (holy war)."[unreliable source?][44][45][note 7]
Asian traditions[edit]
Buddhist practices are known as Bhavana, which literally means "development" or "cultivating"[46] or "producing"[47][48] in the sense of "calling into existence."[49] It is an important concept in Buddhist praxis (Patipatti). The word bhavana normally appears in conjunction with another word forming a compound phrase such as citta-bhavana (the development or cultivation of the heart/mind) or metta-bhavana (the development/cultivation of lovingkindness). When used on its own bhavana signifies 'spiritual cultivation' generally.
Various Buddhist Paths to liberation developed throughout the ages. Best-known is the Noble Eightfold Path, but others include the Bodhisattva Path and Lamrim.
Hinduism has no traditional ecclesiastical order, no centralized religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monistic, or atheistic.[50] Within this diffuse and open structure, spirituality in Hindu philosophy is an individual experience, and referred to as ksaitrajña (Sanskrit: क्षैत्रज्ञ[51]). It defines spiritual practice as one's journey towards moksha, awareness of self, the discovery of higher truths, true nature of reality, and a consciousness that is liberated and content.[52][53]
Four paths[edit]
Hinduism identifies four ways - mārga[54] or yoga[55] - of spiritual practice.[56] The first way is Jñāna yoga, the way of knowledge. The second way is Bhakti yoga, the way of devotion. The third way is Karma yoga, the way of works. The fourth way is Rāja yoga, the way of contemplation and meditation.
Jñāna marga is a path often assisted by a guru (teacher) in one's spiritual practice.[57] Bhakti marga is a path of faith and devotion to deity or deities; the spiritual practice often includes chanting, singing and music - such as in kirtans - in front of idols, or images of one or more deity, or a devotional symbol of the holy.[58] Karma marga is the path of one's work, where diligent practical work or vartta (Sanskrit: वार्त्ता, profession) becomes in itself a spiritual practice, and work in daily life is perfected as a form of spiritual liberation and not for its material rewards.[59][60] Rāja marga is the path of cultivating necessary virtues, self-discipline, tapas (meditation), contemplation and self-reflection sometimes with isolation and renunciation of the world, to a pinnacle state called samādhi.[61][62] This state of samādhi has been compared to peak experience.[63]
There is a rigorous debate in Indian literature on relative merits of these theoretical spiritual practices. For example, Chandogyopanishad suggests that those who engage in ritualistic offerings to gods and priests will fail in their spiritual practice, while those who engage in tapas will succeed; Svetasvataropanishad suggests that a successful spiritual practice requires a longing for truth, but warns of becoming 'false ascetic' who go through the mechanics of spiritual practice without meditating on the nature of Self and universal Truths.[64] In the practice of Hinduism, suggest modern era scholars such as Vivekananda, the choice between the paths is up to the individual and a person's proclivities.[53][65] Other scholars[66] suggest that these Hindu spiritual practices are not mutually exclusive, but overlapping. These four paths of spirituality are also known in Hinduism outside India, such as in Balinese Hinduism, where it is called Catur Marga (literally: four paths).[67]
Schools and spirituality[edit]
Different schools of Hinduism encourage different spiritual practices. In Tantric school for example, the spiritual practice has been referred to as sādhanā. It involves initiation into the school, undergoing rituals, and achieving moksha liberation by experiencing union of cosmic polarities.[68] The Hare Krishna school emphasizes bhakti yoga as spiritual practice.[69] In Advaita Vedanta school, the spiritual practice emphasizes jñāna yoga in stages: samnyasa (cultivate virtues), sravana (hear, study), manana (reflect) and dhyana (nididhyasana, contemplate).[70]
Sikhism considers spiritual life and secular life to be intertwined:[71] "In the Sikh Weltanschauung...the temporal world is part of the Infinite Reality and partakes of its characteristics."[72] Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than a purely contemplative life.[73]
The 6th Sikh Guru Guru Hargobind re-affirmed that the political/temporal (Miri) and spiritual (Piri) realms are mutually coexistent.[74] According to the 9th Sikh Guru, Tegh Bahadhur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). This was developed into the concept of the Saint Soldier by the 10th Sikh Guru, Gobind Singh.[75]
According to Guru Nanak, the goal is to attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life",[76] the polar opposite to a self-centered existence.[76] Nanak talks further about the one God or Akal (timelessness) that permeates all life[77]).[78][79][80] and which must be seen with 'the inward eye', or the 'heart', of a human being.[81]
In Sikhism there is no dogma,[82] priests, monastics or yogis.
African spirituality[edit]
In some African contexts, spirituality is considered a belief system that guides the welfare of society and the people therein, and eradicates sources of unhappiness occasioned by evil.
Contemporary spirituality[edit]
The term "spiritual" is now frequently used in contexts in which the term "religious" was formerly employed.[28] Contemporary spirituality is also called "post-traditional spirituality" and "New Age spirituality".[83] Hanegraaf makes a distinction between two "New Age" movements: New Age in a restricted sense, which originated primarily in mid-twentieth century England and had its roots in Theosophy and Anthroposophy, and "New Age in a general sense, which emerged in the later 1970s
...when increasing numbers of people [...] began to perceive a broad similarity between a wide variety of "alternative ideas" and pursuits, and started to think of them as part of one "movement"".[84]
Those who speak of spirituality outside of religion often define themselves as spiritual but not religious and generally believe in the existence of different "spiritual paths," emphasizing the importance of finding one's own individual path to spirituality. According to one 2005 poll, about 24% of the United States population identifies itself as spiritual but not religious.[web 8]
Modern spirituality is centered on the "deepest values and meanings by which people live."[85] It embraces the idea of an ultimate or an alleged immaterial reality.[86] It envisions an inner path enabling a person to discover the essence of his/her being.
Not all modern notions of spirituality embrace transcendental ideas. Secular spirituality emphasizes humanistic ideas on moral character (qualities such as love, compassion, patience, tolerance, forgiveness, contentment, responsibility, harmony, and a concern for others).[87]:22 These are aspects of life and human experience which go beyond a purely materialist view of the world without necessarily accepting belief in a supernatural reality or divine being.
Personal well-being, both physical and psychological, is an important aspect of modern spirituality. Contemporary authors suggest that spirituality develops inner peace and forms a foundation for happiness. Meditation and similar practices may help any practitioner cultivate his or her inner life and character.[88][unreliable source?] [89] Ellison and Fan (2008) assert that spirituality causes a wide array of positive health outcomes, including "morale, happiness, and life satisfaction."[90] Spirituality has played a central role in self-help movements such as Alcoholics Anonymous:
...if an alcoholic failed to perfect and enlarge his spiritual life through work and self-sacrifice for others, he could not survive the certain trials and low spots ahead....[91]
Spiritual experience[edit]
"Spiritual experience" plays a central role in modern spirituality.[92] This notion has been popularised by both western and Asian authors.[93][94]
William James popularized the use of the term "religious experience" in his The Varieties of Religious Experience.[93] It has also influenced the understanding of mysticism as a distinctive experience which supplies knowledge.[web 4]
Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher to defend religion against the growing scientific and secular critique. It was adopted by many scholars of religion, of which William James was the most influential.[95]
Major Asian influences were Vivekananda[96] and D.T. Suzuki.[92] Swami Vivekananda popularised a modern syncretitistic Hinduism,[97][94] in which the authority of the scriptures was replaced by an emphasis on personal experience.[94][98] D.T. Suzuki had a major influence on the popularisation of Zen in the west and popularized the idea of enlightenment as insight into a timeless, transcendent reality.[web 9][web 10][22] Another example can be seen in Paul Brunton's A Search in Secret India, which introduced Ramana Maharshi to a western audience.
Spiritual experiences can include being connected to a larger reality, yielding a more comprehensive self; joining with other individuals or the human community; with nature or the cosmos; or with the divine realm.[99]
Spiritual practices[edit]
Waaijman discerns four forms of spiritual practices:[100]
- Somatic practices, especially deprivation and diminishment. The deprivation purifies the body. Diminishment concerns the repulsement of ego-oriented impulses. Examples are fasting and poverty.[100]
- Psychological practices, for example meditation.[101]
- Social practices. Examples are the practice of obedience and communal ownership reform ego-orientedness into other-orientedness.[101]
- Spiritual. All practices aim at purifying the ego-centeredness, and direct the abilities at the divine reality.[101]
Spiritual practices may include meditation, mindfulness, prayer, the contemplation of sacred texts, ethical development,[87] and the use of psychoactive substances (entheogens). Love and/or compassion are often described as the mainstay of spiritual development.[87]
Within spirituality is also found "a common emphases on the value of thoughtfulness, tolerance for breadth and practices and beliefs, and appreciation for the insights of other religious communities, as well as other sources of authority within the social sciences."[102]
Since the scientific revolution, the relationship of science to religion and spirituality has developed in complex ways.[103][104] Historian John Hedley Brooke describes wide variations:
The natural sciences have been invested with religious meaning, with antireligious implications and, in many contexts, with no religious significance at all."[104]
The popular notion of antagonisms between science and religion[105][106] has historically originated with "thinkers with a social or political axe to grind" rather than with the natural philosophers themselves.[104] Though physical and biological scientists today avoid supernatural explanations to describe reality[107][108][109][note 8], many scientists continue to consider science and spirituality to be complementary, not contradictory.[110][111]
During the twentieth century the relationship between science and spirituality has been influenced both by Freudian psychology, which has accentuated the boundaries between the two areas by accentuating individualism and secularism, and by developments in particle physics, which reopened the debate about complementarity between scientific and religious discourse and rekindled for many an interest in holistic conceptions of reality.[104]:322 These holistic conceptions were championed by New Age spiritualists in a type of quantum mysticism that they claim justifies their spiritual beliefs,[112][113] though quantum physicists themselves on the whole reject such attempts as being pseudoscientific.[114][115]
Scientific research[edit]
Neuroscientists are trying to learn more about how the brain functions during reported spiritual experiences.[116][117]
The psychology of religion uses a variety of metrics to measure spirituality.[118]
In keeping with a general increase in interest in spirituality and complementary and alternative treatments, prayer has garnered attention among some behavioral scientists. Masters and Spielmans[119] have conducted a meta-analysis of the effects of distant intercessory prayer, but detected no discernible effects.
See also[edit]
- Anthroposophy
- Awe
- Esotericism
- Evolutionary origin of religions
- Glossary of spirituality terms
- History of religion
- New Age
- Numinous
- Outline of spirituality
- Perennial philosophy
- Reason
- Relationship between religion and science
- Religion
- Timeline of religion
- Sacred–profane dichotomy
- Secular spirituality
- Self-actualization
- Self-help
- Skepticism
- Spiritual but not religious
- Syncretism
- Superstition
- Theosophy
- ^ Koenig e.a.: "There is no widely agreed on definition of spirituality today".[1] Cobb e.a.: "The spiritual dimension is deeply subjective and there is no authoritative definition of spirituality".[2]
- ^ Waaijman[9] uses the word "omvorming", "to change the form". Different translations are possible: transformation, re-formation, trans-mutation.
- ^ In Dutch: "de hemelse lichtsfeer tegenover de duistere wereld van de materie". [14]
- ^ In Dutch: "de kerkelijke tegenover de tijdelijke goederen, het kerkelijk tegenover het wereldlijk gezag, de geestelijke stand tegenover de lekenstand".[15]
- ^ In Dutch: "Zuiverheid van motieven, affecties, wilsintenties, innerlijke disposities, de psychologie van het geestelijk leven, de analyse van de gevoelens".[16]
- ^ In Dutch: "Een spiritueel mens is iemand die 'overvloediger en dieper dan de anderen' christen is".[16]
- ^ This reference gave rise to the distinguishing of two forms of jihad: "greater" and "lesser". Some Islamic scholars dispute the authenticity of this reference and consider the meaning of jihad as a holy war to be more important.[44]
- ^ See naturalism
- ^ a b c Koenig 2012, p. 36.
- ^ a b c Cobb 2012, p. 213.
- ^ a b Snyder 2007.
- ^ Waaijman 2000.
- ^ a b Wong 2008.
- ^ a b c Houtman 2007.
- ^ Sharf 2000.
- ^ Saucier 2007.
- ^ Waaijman 2000, p. 460.
- ^ a b Waaijman 2002, p. 315.
- ^ Jones, L. G., "A thirst for god or consumer spirituality? Cultivating disciplined practices of being engaged by god," in L. Gregory Jones and James J. Buckley eds., Spirituality and Social Embodiment, Oxford: Blackwell, 1997, 3-28, p4, n4.
- ^ Waaijman 2000, p. 359-360.
- ^ Wong 2009.
- ^ a b Waaijman 2000, p. 360.
- ^ a b Waaijman 2000, p. 360-361.
- ^ a b c d e Waaijman 2000, p. 361.
- ^ Schmidt, Leigh Eric. Restless Souls : The Making of American Spirituality. San Francisco: Harper, 2005. ISBN 0-06-054566-6
- ^ a b Sharf 1995.
- ^ King 2002, p. 93.
- ^ Yelle 2012, p. 338.
- ^ King 2002, p. 135.
- ^ a b c d McMahan 2008.
- ^ a b King 2002.
- ^ McDermott, Robert (2007). The Essential Steiner. Lindisfarne. ISBN 1584200510.
- ^ Roy 2003.
- ^ Paul Heelas, The New Age Movement: The Celebration of the Self and the Sacralization of Modernity. Oxford: Blackwell, 1996, page 60. Cited in Anthony Giddens: Sociology. Cambridge: Polity, 2001, page 554.
- ^ Michael Hogan (2010). The Culture of Our Thinking in Relation to Spirituality. Nova Science Publishers: New York.
- ^ a b Gorsuch 1999.
- ^ Amy Hollywood. "Amy Hollywood - Spiritual but Not Religious | Harvard Divinity Bulletin". Hds.harvard.edu. Retrieved 2014-01-04.
- ^ David, Rabbi. "Viewpoint: The Limitations of Being 'Spiritual but Not Religious'". Ideas.time.com. Retrieved 2014-01-04.
- ^ Kabbalah: A very short introduction, Joseph Dan, Oxford University Press, Chapter 1 "The term and its uses"
- ^ Pillars of Islam, Oxford Islamic Studies Online
- ^ Azeemi,K.S., "Muraqaba: The Art and Science of Sufi Meditation". Houston: Plato, 2005. (ISBN 0-9758875-4-8), Pg. xi
- ^ Alan Godlas, University of Georgia, Sufism's Many Paths, 2000, University of Georgia
- ^ Nuh Ha Mim Keller, "How would you respond to the claim that Sufism is Bid'a?", 1995. Fatwa accessible at: Masud.co.uk
- ^ Zubair Fattani, "The meaning of Tasawwuf", Islamic Academy. Islamicacademy.org
- ^ Hawting, Gerald R. (2000). The first dynasty of Islam: The Umayyad Caliphate AD 661-750. Routledge. ISBN 0-415-24073-5. See Google book search.
- ^ Ahmed Zarruq, Zaineb Istrabadi, Hamza Yusuf Hanson—"The Principles of Sufism". Amal Press. 2008.
- ^ An English translation of Ahmad ibn Ajiba's biography has been published by Fons Vitae.
- ^ a b Morgan & 2010 87.
- ^ "Jihad". Retrieved 20 February 2012.
- ^ Jihad and the Islamic Law of War[dead link]
- ^ Rudolph Peters, Islam and Colonialism. The doctrine of Jihad in Modern History (Mouton Publishers, 1979), p. 118
- ^ a b "Jihad". BBC. 2009-08-03.
- ^ Fayd al-Qadir vol.4 pg. 511
- ^ Matthieu Ricard has said this in a talk.
- ^ "Rhys Davids & Stede (1921-25), p. 503, entry for "Bhāvanā," retrieved 9 December 2008 from University Chicago". Dsal.uchicago.edu. Retrieved 2014-01-04.
- ^ Monier-Williams (1899), p. 755, see "Bhāvana" and "Bhāvanā," retrieved 9 December 2008 from University of Cologne (PDF)
- ^ Nyanatiloka (1980), p. 67.
- ^ See:
- Julius J. Lipner, Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, ISBN 978-0-415-45677-7, page 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu.";
- Lester Kurtz (Ed.), Encyclopedia of Violence, Peace and Conflict, ISBN 978-0123695031, Academic Press, 2008;
- MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see page 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."
- ^ Monier-Williams Sanskrit-English Dictionary, क्षैत्रज्ञ Jim Funderburk and Peter Scharf (2012); Quote:
- क्षैत्रज्ञ [ kṣaitrajña ] [ kṣaitrajña ] n. ( fr. [ kṣetra-jñá ] g. [ yuvādi ], spirituality, nature of the soul Lit. W.; the knowledge of the soul Lit. W.
- ^ See the following two in Ewert Cousins series on World Spirituality:
- Bhavasar and Kiem, Spirituality and Health, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp 319-337;
- John Arapura, Spirit and Spiritual Knowledge in the Upanishads, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp 64-85
- ^ a b Gavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Wisdom and Knowledge, pp 881-884
- ^ See:
- John Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing New York, ISBN 0-8239-2287-1, see articles on bhaktimārga, jnanamārga, karmamārga;
- Bhagwad Gita (The Celestial Song], Chapters 2:56-57, 12, 13:1-28
- ^ Feuerstein, Georg (2003), The deeper dimension of yoga: Theory and practice, Shambhala, ISBN 1-57062-935-8, page 3;
- Quote: "Yoga is not easy to define. In most general terms, the Sanskrit word yoga stands for spiritual discipline in Hinduism, Jainism, and certain schools of Buddhism. (...). Yoga is the equivalent of Christian mysticism, Moslem Sufism, or the Jewish Kabbalah. A spiritual practitioner is known as a yogin (if male) or a yogini (if female)."
- ^ D. Bhawuk (2011), Spirituality and Cultural Psychology, in Anthony Marsella (Series Editor), International and Cultural Psychology, Springer New York, ISBN 978-1-4419-8109-7, pp 93-140
- ^ Feuerstein, Georg (2003), The deeper dimension of yoga: Theory and practice, Shambhala, ISBN 1-57062-935-8, Chapter 55
- ^ Jean Varenne (1976), Yoga and the Hindu Tradition, University of Chicago Press, ISBN 0-226-85116-8, pp 97-130
- ^ See discussion of Hinduism and karma yoga in two different professions in these journal articles:
- Donald W. McCormick, (1994) "Spirituality and Management", Journal of Managerial Psychology, Vol. 9, Issue 6, pp 5-8;
- Macrae, Janet (1995), Nightingale's spiritual philosophy and its significance for modern nursing, Journal of Nursing Scholarship, 27(1), pp 8-10
- ^ Klaus Klostermaier, Spirituality and Nature, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp 319-337;
- Klostermier discusses examples from Bhagavata Purana, another ancient Hindu scripture, where a forest worker discovers observing mother nature is a spiritual practice, to wisdom and liberating knowledge. The Purana suggests that "true knowledge of nature'' leads to "true knowledge of Self and God.'' It illustrates 24 gurus that nature provides. For example, earth teaches steadfastness and the wisdom that all things while pursuing their own activities, do nothing but follow the divine laws that are universally established; another wisdom from earth is her example of accepting the good and bad from everyone. Another guru, the honeybee teaches that one must make effort to gain knowledge, a willingness and flexibility to examine, pick and collect essence from different scriptures and sources. And so on. Nature is a mirror image of spirit, perceptive awareness of nature can be spirituality.
- ^ Vivekananda, S. (1980), Raja Yoga, Ramakrishna Vivekanada Center, ISBN 978-0911206234
- ^ Richard King (1999), Indian philosophy: An introduction to Hindu and Buddhist thought, Edinburgh University Press, ISBN 0-7486-0954-7, pp 69-71
- ^ See:
- Harung, Harald (April 2012), Illustrations of Peak Experiences during Optimal Performance in World-class Performers Integrating Eastern and Western Insights, Journal of Human Values, 18(1), pp 33-52
- Levin, Jeff (2010), Religion and mental health: Theory and research, International Journal of Applied Psychoanalytic Studies, 7(2), pp 102-115;
- Meyer-Dinkgräfe, Daniel (2011). Opera and spirituality. Performance and Spirituality, 2(1), pp 38-59
- ^ See:
- CR Prasad, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Brahman, pp 724-729
- David Carpenter, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Tapas, pp 865-869
- ^ Klaus Klostermaier (2007), A Survey of Hinduism, 3rd Edition, SUNY Press, ISBN 978-0-7914-7081-7, pp 119-260
- ^ Mikel Burley (2000), Hatha-Yoga: Its context, theory and practice, Motilal Banarsidass Publications, ISBN 81-208-1706-0, pp 97-98; Quote: "When, for example, in the Bhagavad-Gita Lord Krsna speaks of jnana-, bhakti- and karma-yoga, he is not talking about three entirely separate ways of carrying out one's spiritual practice, but, rather, about three aspects of the ideal life".
- ^ Murdana, I. Ketut (2008), BALINESE ARTS AND CULTURE: A flash understanding of Concept and Behavior, Mudra - JURNAL SENI BUDAYA, Indonesia; Volume 22, page 5
- ^ Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 0-521-43878-0
- ^ Rochford, E. B. (1985), Hare Krishna in America, Rutgers University Press; ISBN 978-0813511146, page 12
- ^ See:
- Ramakrishna Puligandla (1985), Jñâna-Yoga - The Way of Knowledge (An Analytical Interpretation), University Press of America New York, ISBN 0-8191-4531-9;
- Fort, A. O. (1998), Jīvanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta, State University of New York Press, ISBN 0-7914-3903-8;
- Richard King (1999), Indian philosophy: An introduction to Hindu and Buddhist thought, Edinburgh University Press, ISBN 0-7486-0954-7, pp 223;
- Sawai, Y. (1987), The Nature of Faith in the Śaṅkaran Vedānta Tradition, Numen, 34(1), pp 18-44
- ^ Nayar, Kamal Elizabeth and Sandhu, Jaswinder Singh (2007). "Six - Renunciation and Social Involvement in Siddhe Gost". The Socially Involved Renunciate - Guru Nanaks Discourse to Nath Yogi's. United States of America: State University of New York Press. p. 106.
- ^ Kaur Singh, Nikky Guninder (30 Jan 2004). "27 The Spiritual Experience in Sikhism". Hindu spirituality: Postclassical and modern. English: Motilal Banarsidass. p. 530. ISBN 8120819373.
- ^ Marwha, Sonali Bhatt (2006). "7 Sikhism". Colors of Truth, Religion Self and Emotions. New Delhi: Concept Publishing Company. p. 205. ISBN 818069268X.
- ^ E. Marty, Martin and Appleby R. Scott (11 July 1996). "Sikh Fundamentalism - Harjot Oberoi". Fundamentalisms and the State: Remaking Polities, Economies, and Militance. English: University of Chicago Press. p. 278. ISBN 0226508846.
- ^ Singh Gandhi, Surjit (1 Feb 2008). "10 Guru Tegh Bahadhur". History of Sikh Gurus Retold: 1606 -1708. English: Atlantic Publishers & Distributors Pvt Ltd. pp. 676–677. ISBN 8126908572.
- ^ a b Mandair, Arvind-Pal Singh (October 22, 2009). "Ideologies of the Sacred Sound". Religion and the Specter of the West - Sikhism, India, Postcoloniality and the Politics of Translation. United States of America: University of Columbia. pp. 372 onwards. ISBN 0231147244.
- ^ Singh, Nirbhai (Dec 1990). Philosophy of Sikhism: Reality and Its Manifestations. New Delhi: South Asia Books. pp. 111–112.
- ^ Philpott, Chris (2011). Green Spirituality: One Answer to Global Environmental Problems and World Poverty. AuthorHouse. ISBN 9781467005289.
- ^ Singh Kalsi, Sewa Singh (2005). "Hukam (Divine Order)". Sikhism. United States: Chelsea House Publishers. p. 49. ISBN 0791080986.
- ^ Hayer, Tara (1988). "The Sikh Impact: Economic History of Sikhs in Canada" Volume 1. Surrey, Canada: Indo-Canadian Publishers. p. 14.
- ^ Lebron, Robyn (2012). Searching for Spiritual Unity...can There be Common Ground?: A Basic Internet Guide to Forty World Religions & Spiritual Practices. CrossBooks. p. 399. ISBN 9781462712618.
- ^ Singh, Nikky-Guninder (1993). The Feminine Principle in the Sikh Vision of the Transcendent. Cambridge University Press. p. 172. ISBN 9780521432870.
- ^ Otterloo 2012, p. 239, 240.
- ^ Hanegraaff 1996, p. 97.
- ^ Philip Sheldrake, A Brief History of Spirituality, Wiley-Blackwell 2007 p. 1-2
- ^ Ewert Cousins, preface to Antoine Faivre and Jacob Needleman, Modern Esoteric Spirituality, Crossroad Publishing 1992.
- ^ a b c Dalai Lama, Ethics for the New Millennium, NY:Riverhead Books, 1999
- ^ Wilkinson, Tony (2007). The lost art of being happy : spirituality for sceptics. Findhorn: Findhorn Press. ISBN 1844091163.
- ^ Browner, Matthieu Ricard ; translated by Jesse (2003). Happiness: A guide to developing life's most important skill. (1st pbk. ed. ed.). New York: Little Brown. ISBN 0316167258.
- ^ Ellison, Christopher G.; Daisy Fan (Sep 2008). "Daily Spiritual Experiences and Psychological Well-Being among US Adults". Social Indicators Research 88 (2): 247–271. JSTOR 27734699.
- ^ Anonymous (1 August 2009). Alcoholics Anonymous: By the Anonymous Press. The Anonymous Press. pp. 14–15. ISBN 978-1-892959-16-4. Retrieved 5 March 2013.
- ^ a b Sharf 1995-B.
- ^ a b Hori 1999, p. 47.
- ^ a b c Rambachan 1994.
- ^ Sharf 2000, p. 271.
- ^ Renard 2010, p. 191.
- ^ Sinari 2000.
- ^ Comans 1993.
- ^ Margaret A. Burkhardt and Mary Gail Nagai-Jacobson, Spirituality: living our connectedness, Delmar Cengage Learning, p. xiii
- ^ a b Waaijman 2000, p. 644-645.
- ^ a b c Waaijman 2000, p. 645.
- ^ Seybold, Kevin S.; Peter C. Hill (Feb 2001). "The Role of Religion and Spirituality in Mental and Physical Health". Current Directions in Psychological Science 10 (1): 21–24. doi:10.1111/1467-8721.00106.
- ^ Gascoigne, John (1988). Cambridge in the Age of the Enlightenment: Science, Religion and Politics. Cambridge: Cambridge University Press. p. 300.
- ^ a b c d Brooke, John Hedley (1991). Science and religion: some historical perspectives. Cambridge: Cambridge University Press.
- ^ Applebaum, Wilbur. Encyclopedia of the scientific revolution: from Copernicus to Newton Volume 1800 of Garland reference library of the humanities. Psychology Press, 2000 ISBN 0-8153-1503-1, ISBN 978-0-8153-1503-2
- ^ R. Cruz Begay, MPH, DrPH, Science And Spirituality March 2003, Vol 93, No. 3 | American Journal of Public Health 363 American Public Health Association
- ^ Clarke, Steve. Naturalism, Science, and the Supernatural in Sophia From the issue entitled "Special APRA Issue" Volume 48, Number 2, 127-142, doi:10.1007/s11841-009-0099-2
- ^ Dawkins, R. (1986). The blind watchmaker. New York: Norton.
- ^ Stroud, B. (2004). The charm of naturalism. In M. De Caro & D. Macarthur (Eds.), Naturalism in question (pp. 21–35). Cambridge, MA: Harvard University Press.
- ^ Richardson, W. Mark. Science and the spiritual quest: new essays by leading scientists Psychology Press, 2002 ISBN 0-415-25767-0, ISBN 978-0-415-25767-1
- ^ Giniger, Kenneth Seeman & Templeton, John. Spiritual evolution: scientists discuss their beliefs. Templeton Foundation Press, 1998. ISBN 1-890151-16-5, ISBN 978-1-890151-16-4
- ^ Capra, Fritjof (1991 (1st ed. 1975)). The Tao of Physics: an exploration of the parallels between modern physics and Eastern mysticism, 3rd ed. Boston, MA: Shambhala Publications. ISBN 0-87773-594-8
- ^ Laszlo, Ervin, "CosMos:A Co-creator's Guide to the Whole World", Hay House, Inc, 2008, ISBN 1-4019-1891-3, pg. 53-58
- ^ Sheremer, Michael, Quantum Quackery in Scientific American (January 2005), 292, 34. doi:10.1038/scientificamerican0105-34
- ^ Silverman, Mark P. Quantum superposition: counterintuitive consequences of coherence, entanglement, and interference Frontiers collection. Springer, 2008 ISBN 3-540-71883-4, ISBN 978-3-540-71883-3. p. 25
- ^ Alper, Matthew, The "God" Part of the Brain: A Scientific Interpretation of Human Spirituality and God Sourcebooks, Inc., 2008 ISBN 1-4022-1452-9, ISBN 978-1-4022-1452-3
- ^ Talan, Jamie Science Probes Spirituality February/March 2006: Scientific American Mind. [1]
- ^ Afton N. Kapuscinski & Kevin S. Masters (2010). "The current status of measures of spirituality: A critical review of scale development". Psychology of Religion and Spirituality (American Psychological Association) 2 (4): 191–205. doi:10.1037/a0020498. ISSN 1941-1022.
- ^ Masters, K.S.; Spielmans, G.I (2007). "Prayer and health: review, meta-analysis, and research agenda". Journal of Behavioral Medicine 30 (4): 329–338. doi:10.1007/s10865-007-9106-7. PMID 17487575.
Published sources[edit]
- Cobb, Mark R.; Puchalski, Christina M.; Rumbold, Bruce (2012), Oxford Textbook of Spirituality in Healthcare
- Comans, Michael (2000), The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda, Delhi: Motilal Banarsidass
- Gorsuch, R.L.; Miller, W. R. (1999), Assessing spirituality. In W. R. Miller (Ed), Integrating spirituality into treatment (pp. 47-64), Washington, DC: American Psychological Association
- Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought, Leiden/New York/Koln: E.J. Brill
- Hori, Victor Sogen (1999), Translating the Zen Phrase Book. In: Nanzan Bulletin 23 (1999)
- Houtman, Dick; Aupers, Stef (2007), "The Spiritual Turn and the Decline of Tradition: The Spread of Post-Christian Spirituality in 14 Western Countries, 1981-2000", Journal for the Scientific Study of Religion (2007) 46 (3): 305-320
- King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
- Koenig, Harold; King, Dana; Carson, Verna B. (2012), Handbook of Religion and Health, Oxford UP
- McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN 9780195183276
- Morgan, Diane (2010), Essential Islam: a comprehensive guide to belief and practice, ABC-CLIO, ISBN 0-313-36025-1
- Otterloo, Anneke; Aupers, Stef; Houtman, Dick (2012), "Trajectories to the New Age. The spiritual turn of the first generation of Dutch New Age teachers", Social Compass 59(2) p. 239–256 (SAGE)
- Rambachan, Anatanand (1994), The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas, University of Hawaii Press
- Renard, Philip (2010), Non-Dualisme. De directe bevrijdingsweg, Cothen: Uitgeverij Juwelenschip
- Roy, Sumita (2003), Aldous Huxley And Indian Thought, Sterling Publishers Pvt. Ltd
- Saucier, Gerard; Katarzyna Skrzypinska (1 October 2006). "Spiritual But Not Religious? Evidence for Two Independent Dispositions". Journal Of Personality 74 (5): 1257–1292. JSTOR 27734699.
- Sharf, Robert H. (1995-B), "Buddhist Modernism and the Rhetoric of Meditative Experience", NUMEN, vol.42 (1995)
- Sharf, Robert H. (2000), The Rhetoric of Experience and the Study of Religion. In: Journal of Consciousness Studies, 7, No. 11-12, 2000, pp. 267-87
- Sinari, Ramakant (2000), Advaita and Contemporary Indian Philosophy. In: Chattopadhyana (gen.ed.), "History of Science, Philosophy and Culture in Indian Civilization. Volume II Part 2: Advaita Vedanta", Delhi: Centre for Studies in Civilizations
- Snyder, C.R.; Lopez, Shane J. (2007), Positive Psychology, Sage Publications, Inc., ISBN 0-7619-2633-X
- Waaijman, Kees (2000), Spiritualiteit. Vormen, grondslagen, methoden, Kampen/Gent: Kok/Carmelitana
- Waaijman, Kees (2002), Spirituality: Forms, Foundations, Methods, Peeters Publishers
- Wong, Yuk-Lin Renita; Vinsky, Jana (2009), "Speaking from the Margins: A Critical Reflection on the 'Spiritual-but-not-Religious' Discourse in Social Work", British Journal of Social Work (2009) 39, pp.1343-1359
- ^ a b c d e "Online Etymology Dictionary, ''Spirit''". Etymonline.com. Retrieved 2014-01-04.
- ^ a b "Online Etymology Dictionary, ''Spiritual''". Etymonline.com. Retrieved 2014-01-04.
- ^ a b c "Online Etymology Dictionary, ''Spirituality''". Etymonline.com. Retrieved 2014-01-04.
- ^ a b "Stanford Encyclopdeia of Philosophy, ''Transcendentalism''". Plato.stanford.edu. Retrieved 2014-01-04.
- ^ a b c d Jone Johnson Lewis. "Jone John Lewis, ''What is Transcendentalism?"". Transcendentalists.com. Retrieved 2014-01-04.
- ^ "Barry Andrews, ''The Roots Of Unitarian Universalist Spirituality In New England Transcendentalism ''". Archive.uua.org. 1999-03-12. Retrieved 2014-01-04.
- ^ "Frank Morales, ''Neo-Vedanta: The problem with Hindu Universalism''". Bharatabharati.wordpress.com. Retrieved 2014-01-04.
- ^ http://www.beliefnet.com/News/2005/08/Newsweekbeliefnet-Poll-Results.aspx#spiritrel
- ^ "Robert H. Sharf, ''Whose Zen? Zen Nationalism Revisited''" (PDF). Retrieved 2014-01-04.
- ^ "Hu Shih: Ch'an (Zen) Buddhism in China. Its History and Method". Thezensite.com. Retrieved 2014-01-04.
Further reading[edit]
Traditional spirituality[edit]
- Kees Waaijman, Spirituality: forms, foundations,methods. Leuven: Peeters
- Downey, Michael. Understanding Christian Spirituality. New York: Paulist Press, 1997.
Modern spirituality[edit]
- Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought, Leiden/New York/Koln: E.J. Brill
American spirituality
- Eck, Diana L. A New Religious America. San Francisco: Harper, 2001.
- Schmidt, Leigh Eric. Restless Souls : The Making of American Spirituality. San Francisco: Harper, 2005. ISBN 0-06-054566-6
- Carrette, Jeremy R.; King, Richard (2005), Selling Spirituality: The Silent Takeover of Religion, Taylor & Francis Group
External links[edit]
Wikiversity has learning materials about Spirituality |
Wikimedia Commons has media related to Spirituality. |


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An Act to repeal the Animals (Anaesthetics) Act 1919 and to extend the provisions of the Protection of Animals Acts in relation to the performance of operations on animals.
(1) If any operation to which this section applies is performed on any animal without the use of an anaesthetic so administered as to prevent any pain during the operation, that operation shall be deemed for the purposes of the principal Act to be an operation which is performed without due care and humanity.
(2) This section applies to any operation with or without the use of instruments which involves interference with the sensitive tissues or the bone structure of an animal, other than-
(a) the making of injections or extractions by means of a hollow needle; or
(b) an operation included in the First Schedule to this Act.
(3) The Minister of Agriculture, Fisheries and Food and the Secretary of State for Scotland and the Secretary of State for Wales, acting jointly, may, after consultation with the Royal College of Veterinary Surgeons and with such persons appearing to those Ministers to represent agricultural interests as may appear to those Ministers appropriate, by order amend any of the ages specified in paragraph 6 of the said First Schedule; and any order under this subsection-
(a) shall be made by statutory instrument, which shall be subject to annulment in pursuance of a resolution of either House of Parliament; and
(b) may be varied or revoked by a subsequent order thereunder.
(4) This Act shall be construed as one with the principal Act, so, however, that in this Act the expression "animal" shall not include a fowl or other bird, fish or reptile.
(5) In this section, the expression "the principal Act" means-
(a) in relation to England and Wales, the Protection of Animals Act 1911; and
(b) in relation to Scotland, the Protection of Animals (Scotland) Act, 1912;
as amended by or under any other enactment.
Wales: Functions of the Minister of Agriculture, Fisheries and Food and Secretary of State for Wales, so far as exercisable in relation to Wales, were transferred to the Welsh Assembly: see National Assembly for Wales (Transfer of Functions) Order 1999, SI 1999/672, art 2, Sch 1.
(1) This Act may be cited as the Protection of Animals (Anaesthetics) Act 1954.
(2) This Act and the Acts specified in Part I of the Second Schedule to this Act may be cited together as the Protection of Animals Acts 1911 to 1954.
(3) This Act and the Acts specified in Part II of the said Second Schedule may be cited together as the Protection of Animals (Scotland) Acts, 1912 to 1954.
(4) . . .
(5) This Act shall not extend to Northern Ireland.
(6) This Act shall come into operation on the first day of September, nineteen hundred and fifty-four.
Section 1
1 Any procedure duly authorised under the Animals (Scientific Procedures) Act 1986.
2 The rendering in emergency of first aid for the purpose of saving life or relieving pain.
3 The docking of the tail of a dog before its eyes are open.
4 The amputation of the dew claws of a dog before its eyes are open.
5 . . .
6 The castration of a male animal specified in the following table before it has reached the age so specified, that is to say-
bull [2 months].
sheep 3 months.
goat 2 months.
pig 4 weeks.
6A The foregoing paragraph shall not apply to the castration of an animal by using a rubber ring or other device to constrict the flow of blood to the scrotum unless the device is applied within the first week of life.
7 Any minor operation performed by a veterinary surgeon or veterinary practitioner, being an operation which, by reason of its quickness or painlessness, is customarily so performed without the use of an anaesthetic.
8 Any minor operation, whether performed by a veterinary surgeon or veterinary practitioner or by some other person, being an operation which is not customarily performed only by such a surgeon or practitioner.
Acts which may be cited together
Section 2
The Protection of Animals Act 1911.
The Protection of Animals Act (1911) Amendment Act 1912.
The Protection of Animals Act (1911) Amendment Act 1921.
The Performing Animals (Regulation) Act 1925.
The Protection of Animals (Amendment) Act 1927.
The Protection of Animals (Cruelty to Dogs) Act 1933.
The Protection of Animals Act 1934.
The Protection of Animals (Amendment) Act 1954.
The Protection of Animals (Scotland) Act 1912.
The Protection of Animals (Scotland) Act 1912 Amendment Act 1921.
The Protection of Animals (Cruelty to Dogs) (Scotland) Act 1934.


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Wolverine Harley-Davidson's Harley Fest, presented by 101 WRIF, returns to Freedom Hill on June 15th.
The Day starts with a riders against child abuse motorcycle ride from Wolverine Harley-Davidson to Freedom Hill at 11:15 a.m.. Proceeds benefit The Care House.
Freedom Hill Park opens at 10 a.m. and bands start rocking on the Park Stage at noon. The Amphitheater opens at 6:00 p.m.. Harleyfest headliners include Three Day's Grace, Hinder, and Saving Abel.
For more information or to buy tickets, click here.
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Ding is a dictionary lookup program for the X Window system on Linux/Unix. It comes with a German-English Dictionary with about 253,000 entries. It is based on Tk version >= 8.3 and uses the agrep or egrep tools for searching. In addition ding can also search in English dictionaries using dict(1) and check spelling using ispell(1). It has many configuration options, such as search preferences, interface language (English or German), and colors. It has history and help functions and comes with useful key and mouse bindings for quick and easy lookups.
LanguageTool is a style and grammar checker that currently supports English, Polish, German, French, Dutch, and other languages to a different degree. It scans the words and their part-of-speech tags for occurrences of error patterns, which are defined in an XML file. More powerful error rules can be written in Java.
Ctalk adds classes, methods, operator overloading, inheritance, and complex object expressions to otherwise standard C programs. Programs can use only a few Ctalk objects and methods in an otherwise standard C program, but the language can be used to write entire programs also. Ctalk works on most if not all of the systems that support GCC, the GNU C compiler. The package includes the language, class and run-time libraries, example programs, tutorial, and language reference.
The DUP System is a language for productive, parallel, and distributed stream processing on POSIX systems. Programming with DUP is similar to writing shell scripts with pipes except that filters can have multiple inputs and outputs. Furthermore, the computation can be spread across multiple computers. A distinguishing characteristic of DUP compared to other streaming languages is that filters can be written in almost any programming language. The DUP System distribution includes the runtime system and a collection of over a dozen multi-stream filters.
Falcon is a simple, fast, and powerful programming language, easy to learn and to feel comfortable with. It is also a scripting engine, easily embeddable in any complex, multi-threaded and mission-critical application. Falcon provides its users with four integrated programming paradigms: procedural, object oriented, functional, and message oriented. And you don't have to master all of them; you just need to pick the paths that are ingredients you prefer, and let the code to follow your inspiration.
Funky is an embeddable functional programming language. It is stable, fast, and small. It includes all four dialects in a single DLL, which without optimization isless than 140 K. It can be embedded into an existing C++ application in minutes. The syntax is heavily borrowed from Lisp, because of its simplicity.
Cjklib provides language routines related to Han characters (characters based on Chinese characters named Hanzi, Kanji, Hanja, and chu Han respectively) used in writing of the Chinese, the Japanese, infrequently the Korean, and formerly the Vietnamese languages. Functionality is included for character pronunciations, radicals, glyph components, stroke decomposition, and variant information.
Dictconv-cx is a dictionary converter that is a stripped down and expanded version of dictconv. It removes support for the DICT dictionary, stardict, as other tools such as makedict handle it well, and adds support for UTF-8 encoding, keywords longer than 255 characters, 82,000+ character length in definitions, and other changes.


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Watch It TODAY
On DVD
A terrible movie full of cliches, tired story lines borrowed from other films, a "twist" that could be seen a mile off. Not worth spending a dime on. This was a Hollywood slap it together and hope Liam Neson can carry it to making a few bucks. Liam, I'm ashamed you wasted your talent on this total dog.
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Antonio (Tony) Cairoli was born September 23, 1985 in Patti, Italy and in 2013 goes into the season aiming for his seventh World Championship title. Already a recognized champion, Tony joined the Red Bull KTM Factory Racing Team at the beginning of the 2010 season, bringing with him his long-time manager Claudio De Carli. He began his MX GP career in 2002 and won the MX2 title in 2005 and 2007. Cairoli set the bar a little higher taking the MX1 title in 2009 and reclaimed it in 2010, 2011 and again in 2012. He had a golden season in 2012 taking eleven victories, was second on one occasion and as twice third and went on in 2013 to take his seventh world championship title with another outstanding display of riding, tactics and consistency
He is one of the most popular riders in MX1 competition and a great role model for younger team members.
www.tonycairoli.com Antonio's facebookANTONIO'S PROFIL
Prénom | Antonio |
Nom | Cairoli |
Team | Red Bull KTM Factory Racing |
Numéro | 222 |
Nationalité | Italy |
Année de naissance | 23.09.1985 |
Taille/poids | 175 cm/70 kg |
Hobbies | Jet Ski, RC cars, fishing, snorkeling, diving |
Circuit préféré | Valkenswaard |
Objectifs | To win his seventh World Championship title |
Bike | 350 SX-F |
Mécanicien | Nazzareno Properzi, Riccardo Bonafede |
Classe | MX1 |


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Added to Bag!
We'll let you know if it's back in stock!
Added to Wishlist!
Un-teal the Clouds Clear Umbrella in Fuchsia
- Polyolefin elastomer, fabric, plastic, and metal.
- Measures approximately 35.5 inches in length, 34 inches in diameter when open.
- Manual mechanism. Snap closure.
- Imported
It's out of stock, but you aren't out of luck!
Let us know if you need it! We reorder based on community feedback and demand, so your voice is very important. We'll email you if we can bring it back.
Customer Reviews
Overall Rating
Based on 55 Reviews


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Welcome to The Blue Goose. We not only offer some of the greatest pizza you'll ever have, we also offer a mini petting zoo, a large display of dolls, doll houses, various other collections, and great ice cream treats for you and your family.
Please check become a fan of our Facebook page to get the latest updates.


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Bellevue University Offers 1500 Ways to Celebrate 15 Years of Online Learning Through New Community-Driven Grant Program
Bellevue University is proud to introduce the "One University, Endless Opportunities" program offering 1,500 educational grants worth $500 each. What makes this program unique is that members of the community will decide who receives the grants by issuing them online to recipients of their choosing.
"Offering a friend, family member or coworker a grant to jumpstart their educational journey truly provides endless opportunities," said Mary B. Hawkins, Ph.D., president of Bellevue University. "The beauty of the program is that the community decides who receives the grants, not the University. Post-secondary credentials are essential as businesses vie for more highly skilled and educated workers. We all know people who could reach their personal and professional milestones if the right opportunity were to come along. That opportunity is here and now."
There are no costs associated with awarding the grants and participation is open to the entire community. To help someone you know start their educational journey at Bellevue University with a grant, click here.


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104 members
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Matt Kramer has not received any gifts yet
May 26, 2014 at 9am to May 30, 2014 at 4pm – locations to be announced
July 21, 2014 at 10am to July 27, 2014 at 11am – North Skookum Lake
speech by director craig sicillia do you believe http://youtu.be/nEw4JJAoz2o
2014 INDEPENDeNT LIVING WA State
now an ever we the people with disabilities need to be working together our voices have been stretched by those who need us to make a buck, validate their mi...
http://www.blogtalkradio.com/braininjuryradio/2014/03/07/quality-of-life-after-brain-injury--how-much-does-it-cost Tonight at 8pm EST join us as we discuss the rising costs of Brain Injury in our rehabilitation/long term care facilities. One of the reasons for rising costs of health care and limiting the needed therapies for recovery.
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happy Awareness month remember to be aware of survivors and families who live brain injury everyday not just the organizations and alliances who profit millions and when there is no more money there is no more them and the survivors and the families still are here http://youtu.be/iAySRiHzvwc join today www.tbisn.com
public awareness is the key our voice need to be heard join together we can change…
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NEW PRICE! 13,550 original miles, triple black, all options including Sport package. A beautiful, sophisticated luxury roadster with the heart of a supercar. This stunning... More
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VOLVOS: 122S 4-door project sedans, seven available, all stored inside last 25 years, $1,850 to $3,500. 717-645-4723, 717-921-2644, Carlisle, PA.... More
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Fantasy Junction, 510-653-7555 sales, Emeryville, CA; www.fantasyjunction.com; aggressively pursuing business, we welcome all offers, 1967 Jaguar XKE Series I, 1949 Jaguar XK-120, 1959 Jaguar... More
CAR collection: 33 cars, all turnkey condition, all prices negotiable, will sell collection wholesale. Richs Cars, 816-847-6500, 816-836-4500, 816-229-6500, MO; www.kouryinvestments.com**46-YR**... More
Mershons, quality collector cars since 1981; Corvettes wanted, all year, all models, any condition. 800-220-9249, 937-324-8899; [email]; mershons.com; 1957 Corvette convertible, 1959 Corvette convertible,... More
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Morgan West, [email]; 310-998-3311; www.peranawest.com; www.allardwest.com; www.morganwest.net; 2014 Morgan 3-wheeler, 2013 Morgan 3-wheeler, 20163 Morgan 3-wheeler, 2013 Morgan 3-wheeler, 2013 Morgan 3-wheeler, 2009 Moargan... More
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Artist description:
Phew!! The colouring took me ageess! like... 1.5 hrs!! :OO It was great working with you anime ^^ She did the guide lines and i did the colouring and the background.. Go to her profile! she's amazing at anime! : D
Java Draw Created May 10, 2009 338 x 470px Unless noted Copyright 2009 Grace245.
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As it says in the description.. Draw Anime! did the lineart. Thanks for liking it :D


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Summer Lovin'
It's natural that August marks the end of many a summer fling—that, after all, was the premise of that timeless opening sequence in the golden oldie Grease! Of course, if you're a celebrity living in New York, those (wuh-oh-oh) summer nights without your boo can be brutal, and you can't always count on the T-Birds to keep you company. Just ask Twilight hunk Robert Pattinson. Or just pick up a tabloid. Making his first public appearance after girlfriend Kristen Stewart was caught cheating on him, the 26-year-old Mr. Pattinson had to scramble up the steps of the MoMA during the New York premiere of David Cronenberg's Cosmopolis on Monday night, lest he be trampled by overzealous vampiric fans. Read More


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Free People Vintage Pinstripe Overalls
Style: 25460148
- Price:
- $298.00
Please Note: Vintage Loves items are not returnable.
Questions and Answers
Discussion about this Product:
lisa at 1:22 AM on 6/1/12
"These overalls are lovely! Would you happen to have them in hat form or different colors, or baby sized? I would love to sell these at my boutique, I need them in whole sale if you have that."
Vintage Loves at 9:15 AM on 6/1/12
"Hello, These are a vintage item, so they are one of a kind. This is the only pair that we have. Hope this helps! "
Ask a Question:
Bodice Height (from waist to top to shoulder): 11"
Waist (all around): 38"
Inseam: 27 1/2"
Leg Opening Width: 10 1/2"
Condition: 6 out of 8, 8 being "like new".


text: 000 FXUS63 KPAH 030837 AFDPAH AREA FORECAST DISCUSSION NATIONAL WEATHER SERVICE PADUCAH KY 237 AM CST Mon Mar 3 2014 .SHORT TERM...(Today through Wednesday) ISSUED AT 232 AM CST MON MAR 3 2014 There is finally light at the end of the tunnel. The back edge of the ongoing winter storm is in sight, but it is located over southeast Kansas at the time of this writing and moving eastward, so we can`t celebrate quite yet. The surface low/wave on a frontal boundary south and east of our CWA will continue to move off to the east northeast today. As a result, the overrunning precipitation in the form of freezing rain and sleet that has been falling over the past 24 hours is finally coming to an end, but the party is not over yet. With the departure of the low, the deeper cold has begun to overspread the region from the northwest changing all precipitation to snow. Per satellite and radar, a well defined deformation zone has developed which will be the main snow producer/forcing mechanism for our region through the mid morning hours. Using HPC QPF and a 15:1 ratio, snowfall totals should range from an inch or less over our far northern counties to around six to seven inches over our far southeast counties. It is not uncommon for models to overdo QPF amounts and duration where deformation zones are concerned, but per satellite and radar data see no signs of weakening yet. If we see any signs of the deformation weakening or falling apart, we will adjust snowfall amounts downward at that time. By midday today, this memorable winter storm will be just a fleeting memory, although not one that will be soon forgotten. Through the remainder of the short term period, high pressure at the surface and west northwest flow aloft should keep our region dry with temperatures well below normal. .LONG TERM...(Wednesday night through Sunday) ISSUED AT 232 AM CST MON MAR 3 2014 The long term period will be mainly dry with slowly moderating temperatures. On Wednesday night...a 500 mb shortwave will amplify as it moves east across the Mississippi Valley. An inverted surface trough will develop over the Gulf coast states northward into central Kentucky. The 00z ecmwf remains dry with this system. The 00z gfs hints at some light qpf. Will introduce slight chance pops in southern parts of west KY. Thursday through Friday will be mainly clear as an upper level ridge develops in the wake of the deepening trough to our east. Southwest low level flow and March sun will eat away at the snow cover. Guidance looks reasonable with high temps moderating to around 50 Friday. On Friday night and Saturday...a 500 mb shortwave will dive southeast down the back side of the eastern trough. This shortwave will be accompanied by a surface cold front that will cross the Lower Ohio Valley. There will be a chance of rain showers with the front Saturday. The models diverge regarding the speed and timing of the surface high in the wake of the front. Will follow the multi model consensus...which shows southwest return flow developing on Sunday. This would result in high temps similar to Friday and Saturday. && .AVIATION... ISSUED AT 232 AM CST MON MAR 3 2014 Snow has finally arrived all the TAF sites, and is expected to continue through at least 12Z. It will come to an end 12Z-14Z. The snow is expected to be moderate to heavy at times. KCGI and KPAH should see the heaviest snow overnight as the upper-level storm system passes just south of the area. The big question behind the snow will be how long MVFR ceilings will linger? There was quite a discrepancy between the model data and the statistical guidance, so just tried to split the difference between the two. Should see clearing from west to east through the afternoon. Definitely seeing some signal for fog development late in the evening, as skies clear and winds become light. Did not mention it at this time due to the length of the TAF, but it will likely be added for the overnight hours at 12Z. Winds are the strongest right now and will continue steady at these levels through the night. They will weaken gradually through the day. && .PAH WATCHES/WARNINGS/ADVISORIES... IL...WINTER STORM WARNING until Noon CST today FOR ILZ085>094. WINTER STORM WARNING until 6 AM CST early this morning FOR ILZ075>078-080>084. MO...WINTER STORM WARNING until Noon CST today FOR MOZ086-087-100- 107>112-114. WINTER STORM WARNING until 6 AM CST early this morning FOR MOZ076. IN...WINTER STORM WARNING until 6 AM CST early this morning FOR INZ081-082-085>088. KY...WINTER STORM WARNING until Noon CST today FOR KYZ001>022. && $$ SHORT TERM/AVIATION...JP LONG TERM/FIRE WX...MY


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"Eggi" means "baby" in Korean. Founded by two moms, this line features luxurious fabrics and amazing attention to detail, like ruffled seams and beautiful bows. The ladies behind Baby Eggi teamed up with Mark Mahoney, a legendary fine-line tattoo artist, to create the artwork on some of the brand's duds. His beautiful art adds a funky edge to their sweet designs.
Fantastic! Share your favorites and earn zulily credit. see detailsconnect


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4.6 out of 5
5 Reviews
Soft, stretchy pants
January 23, 2012
I am normally not a big fan of cord pants, but I like these pants as they are very soft, and have stretch to them. I am 5'4" and these pants were a few inches too long, but can be hemmed, no big deal. I am curvy, so had to go up a size, which I usually do with Prana since I don't like things to fit tightly. If you buy Prana on a regular basis, I would stick to your normal size. The grey color is close to a true grey, meaning there are no other undertones to it. I would recommend these pants if you are looking for cords that are comfy and soft.
Pros: Build quality, soft and stretchySuper Comfy!
January 21, 2011
These pants are great! The material is so soft and comfortable, and the color is very rich. My only complaint is that they fit a little big and in my case i wouldn't want to size down for fear that they would end up being too short, I am 5'7", 120 lbs, a size 4 would probably fit better but be too short. But with my size 6 i just strap on a belt and am good to go!
Comfort and style
April 05, 2012
These pants are very comfortable and stylish. I bought the gravel color. It is a nice grey - not too dark and not too light - perfect! Like other Prana pants I have purchased, these do run large.
Cozy comfy pants
December 29, 2011
These are the most comfortable pants I own! The black color is a true black and washes really well. I know from past PrAna purchases that their pants run big and their tops run small, so I ordered these in a size 2 (I am 5'9" and 123 lbs.). They fit awesome with a bit of room in them but not sloppy. You will not be sorry you bought these pants!
Pros: Great design, Build quality, Lasts forever, PerformanceGreat cords
September 30, 2010
These are great pants...lightweight, soft but run a little on the generous size because of the stretch. I sized down and they fit perfectly. They have become my "go to" pant and I am looking to get them in all colors next!
Prana Women's Autumn Cord Pants Photo
Black, Deep Blue, Gravel, Ivy and Tan.
Available sizes, while supplies last, include size 0, size 2, size 4, size 6, size 8, size 10, size 12 and size 14: 0, 2, 4, 6, 8, 10, 12, 14.


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Wednesday 30 November 2011 marks the 351st anniversary of the Royal Society's founding.
Sir Paul Nurse, President of the Royal Society.
At the Anniversary Day meeting the President of the Royal Society, Sir Paul Nurse, will make his first Anniversary Address, a keynote speech which addresses important issues in the world of science.
The text of the Anniversary Address is available on the right hand side of this page.
On this day Professor Martyn Poliakoff CBE FRS takes up the post of Foreign Secretary and Vice-President of the Royal Society. He replaces Professor Lorna Casselton FRS who has served for five years. In total there are ten new members of the Council of the Royal Society who take up office today.
Winners of the Society's medals, awards and prizes are celebrated at a ceremony on Anniversary Day. The call for nominations for next year's medallists opens today.
Read about our President, Sir Paul Nurse
Biographical information on past Fellows.
To recognise, promote, and support excellence in science and to encourage the development and use of science for the benefit of humanity.
Learn about our mission to expand the frontiers of knowledge.
There are about 1,450 Fellows and Foreign Members.
The Council and Board manage the Society's activities.
We have had 350 years at the heart of scientific progress.
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