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Integrating Spirituality & Sexuality
by Linda Marks

Bob Francouer, a teacher of graduate and undergraduate classes in Human Sexuality at Fairleigh Dickinson University and the editor of the International Encyclopedia of Sexuality notes, "Sexuality and spirituality have always been joined and interwoven from the very beginning of the human race. It is only in the last 2000 to 3000 years of Western civilization that the two have been separated. And they have not just been separated, but have been seen as antagonistic to each other. The split between sex and spirit came out of the Greek philosophy of dualism, and a dichotomous view of humans as matter/evil/female and spirit/good/rational/male."

Just as Western civilization went through a period of major cultural upheaval 2000 to 3000 years ago, we are undergoing a period of major cultural turnover and paradigm shift now. "The institutional churches are losing their credibility in dealing with sexuality and spirituality. They are losing their authority," continues Francouer. Francouer is well versed in the changing paradigm worldwide. The International Encyclopedia of Sexuality is written by 300 experts in 60 countries on 6 continents. The encyclopedia includes in-depth reports of all aspects of sexuality. Each country has a section on religious and ethnic influences. Having collected information from many cultures all over the world, "it becomes very clear the spiritual traditions are undergoing major revolutions in their patterns of thinking. People in many cultures worldwide are thinking now not in terms of marital and procreational values, but in terms of individual self-enrichment and fulfillment. The spiritual is a very important part of the new perspective."
Read more in Spirit of Change

How To C.O.P.E. With Anger
by Debbie Eisenstadt Mandel

We fill our lives with dramas that rival the Greek Tragedies. We play the lead actors reliving the stressful scenes, keeping the conflict alive and ever present. Anger begins to dominate our thinking. However, who are we really angry at? When someone like a boss, a lover, a friend, or a family member pushes our button, are we most angry with that person because he or she mirrors what we most dislike about ourselves?

It is easier to attribute blame to someone else, letting that serve as a distraction from the root cause within the self. Rage has a way of adhering on the cellular level causing mind/body damage. Emotional damage is readily observable as are some of the physiological effects: rapid heart beat, and acid secretion due to the fight or flight response. However, the rage that is forever housed in our cells returns to haunt us more subtly as it suppresses our immune system and manifests in back and joint pain, and diseases occurring in target organs symbolically corresponding to our rage. According to Chinese herbal medicine the liver is the organ where resentment is stored. Therefore in order to be of sound mind and sound body, and in equilibrium, we must confront our rage instead of allowing it to distract us with bodily symptoms of aches and pains as we suppress our feelings.
Read more on Of Spirit

The Window In: Following the Breath
By Donna Farhi

We draw the breath inside the body, for a moment it becomes us, and we exhale a part of what has become us back into the world. While we are young we tend to breathe with the kind of complete freedom and ease that is an expression of our innocence and fearlessness. As we age and lose some of that innocence, rubbing up against life's challenges, we unconsciously shut down, and we do this first and foremost by constricting our breath.

For the most part the process of breathing is an unconscious one, which is just as well. None of us would like to stay up all night reminding ourselves to breathe in and out, nor would we have much room for creative thought during the day if we did. But when our breath becomes unconsciously restricted and held, then it can be useful to make this involuntary process conscious. In yoga practice we do this so we can become aware of our most basic level of aliveness, and as our practice progresses we use a heightened awareness of the breath to train the mind to remain steady with our immediate experience.

Unconsciously restricting the breath indicates that we are out of kilter with life itself. When we hold the breath it is an unconscious attempt to refuse or control our experience. We may get into such a habit of doing this that our breath becomes shallow and we go through the day alternately suffocating and sighing deeply to recover. Or we may be so conscious of our figure that we chronically contract our belly, causing the breath to move high and tight into the chest. Our breath may become uneven, moving in fits and starts as we alternately open and close to our experience.
Read more on Yoga International

Three Methods for Working with Uncertainty
by Pema Chödrön

You may have noticed that there is frequently an irritating, if not depressing, discrepancy between our ideas and good intentions and how we act when we are confronted with the nitty-gritty details of real life situations.

One afternoon I was riding a bus in San Francisco, reading a very touching article on human suffering and helping others. The idea of being generous and extending myself to those in need became so poignant that I started to cry. People were looking at me as the tears ran down my cheeks. I felt a great tenderness toward everyone, and a commitment to benefit others arose in me. As soon as I got home, feeling pretty exhausted after working all day, the phone rang, and it was someone asking if I could please help her out by taking her position as a meditation leader that night. I said, "No, sorry, I need to rest," and hung up.

It's not a matter of the right choice or the wrong choice, but simply that we are often presented with a dilemma about bringing together the inspiration of the teachings with what they mean to us on the spot. There is a perplexing tension between our aspirations and the reality of feeling tired, hungry, stressed-out, afraid, bored, angry, or whatever we experience in any given moment of our life.
Read more on Shambhala Sun

The Most Spiritually Literate Films of 2003 (The Spirituality & Health Awards)
by Frederic and Mary Ann Brussat

Spiritual people have long known that a story does not have to be factual to be true. One of our choices for the best films of 2003, Big Fish, is about a son who is trying to come to terms with his father's excessive storytelling. He learns that the tall tales he's been hearing his whole life are actually pretty good reflections of the kind of man his father really is.

We are drawn to films that have that ring of truth to them. We are interested in the meaning we can derive from them for our spiritual journeys. A spiritually literate film is a path to self-understanding, engagement with others, connection with the wider world, and awareness of the sacred. This year's best films explore friendship and family life, the immigrant experience and other issues in our multicultural world, destiny and death. Some show us the work of moral mentors and portray the impact of the arts and imagination.

Here, then, are the best films of 2003, listed by the spiritual practice from our alphabet that they demonstrate. Click on the title to reach a full review.
Read more on Spirituality and Health

Book Review
Karma 101: What Goes Around Comes Around…and What You Can Do About It By Joshua Mack

Steeped heavily in Buddhism, science, and pop culture with a hint of Hinduism, humor, and motherly advice, the actions and workings of karma are explained in convincing, empowering and witty ways by Joshua Mack in his book Karma 101. Karma is described as the natural law of cause and effect, not a religious law of morality as is often thought. "If a bad man or a good man fell off a cliff, gravity would treat them no differently." In this way, karma is neutral; we are the ones who judge if it is good or bad. Mack explains that the word karma originated from its Sanskrit meaning action and was adjusted by the Buddha to refer to one's will, motivation or intention. Thus, you can control your karma by your thoughts and actions, and karma is different from fate, as there is no moral goal or script involved. Mack explains this by saying, "The intent behind any action, its karma, inevitably shapes an action's result- its karmic fruit- and so within each act we commit is the seed of its result". Furthermore, by understanding your dharma (your essential truth or your will untainted by fear or craving), you can alter your karma. By staying true to your dharma, you inevitably create good karma. If you are not sure of your life path (dharma) there is no need to worry, Mack offers a humorous series of karmic do's and don'ts to get you started. For instance: DO: "Put yourself in someone else's shoes"; DON'T: "Trying on pants in a clothing store without underwear".

Quote: Henry David Thoreau from Walden

"Morning is when I am awake and there is a dawn in me…We must learn to reawaken and keep ourselves awake, not by mechanical aids, but by an infinite expectation of the dawn, which does not forsake us in our soundest sleep. I know of no more encouraging fact than the unquestionable ability of man to elevate his life by conscious endeavor. It is something to be able to paint a particular picture, or to carve a statue, and so to make a few objects beautiful; but it is far more glorious to carve and paint the very atmosphere and medium through which we look… To affect the quality of the day, that is the highest of arts."

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