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Integrating Spirituality & Sexuality
by Linda Marks
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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 |
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How To C.O.P.E. With Anger
by Debbie Eisenstadt Mandel
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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 |
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The Window In: Following the Breath
By Donna Farhi
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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 |
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Three Methods for Working with Uncertainty
by Pema Chödrön
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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 |
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The Most Spiritually Literate Films of 2003 (The Spirituality
& Health Awards)
by Frederic and Mary Ann Brussat
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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 |
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Book Review
Karma 101: What Goes Around Comes Around…and What You Can Do About
It By Joshua Mack
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| 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". |
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Quote: Henry David Thoreau from Walden
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| "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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