Sprituality

This paper explores parallels between Native American ritual and Jewish, specifically Kabbalistic thought, from several perspectives, focusing on the very precise parallels between the structure of the Inipi or sweatlodge ceremony, and Kabbalistic ideas about the unification of Tiferet and Shekhinah, the divine masculine and feminine. It also explores the issues of cultural appropriation with respect to both Judaism and Native American religions. The framework of this paper is in many senses outdated, but the structuralist exploration of ritual and theology remains potentially useful. Delivered at 2010 symposium on Jews and Native Americans held at Columbia University.

The present study investigated the correlation between Spiritual Intelligence and Professional Quality of Life. Spiritual Intelligence is the talent to perform according to the information, while making sure internal and external serenity, despite of the favorable or unfavorable conditions (Wigglesworth, 2012). It has a positive impact on the quality of life of professionals. Quality of life refers to overall wellbeing of people and societies (Singh & Sinha, 2013). The study was

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Music works as a transcending tool of wellness, lifestyle and attitude within humans. The effects of musical tunes on the human emotions are universal. This is the reason music play a vital role in all the petty, big activities performed by the human tribe such as events, rituals, happy events, sad events, school functions, worshipping God.

Life among the traditional societies is guided by some
strong belief systems and practices which sustained
the natural balance. Such practices are well reflected
in the lifestyle, livelihood pattern and many cultural
elements of Idu Mishmi community of Arunachal
Pradesh. The paper seeks to explore their faith system,
the traditional ethics, beliefs and practices of the
community in their habitat. Since time immoral the
Igu or the priest is believed to have special powers to
communicate with the supernatural being surrounding
their society. As Idu Mishmi community does not have
a written literature, therefore it is crucial to record such
oral histories, folklore, songs, and ritualistic
invocations which are rapidly disappearing.

چرا قرآن این مقدس ترین کتاب مسلمین، با مفاهیم ابتدایی عقلانیت مدرن در تعارض است؟ آیاتی در قرآن هست که با بدیهیات علمی امروز بشر همخوانی ندارد. مثل ادعای هفت طبقه بودن آسمان. اصلا چرا خداوند باید به زبان عربی با انسان هم کلام شود؟ در این صورت کسانی که عرب نیستند چطور می توانند اعجاز قرآن را در ک کنند؟ یا چرا قرآن در بسیاری مواقع دچار نظمی پریشان در متن است؟ و ساختار مرسوم یک کتاب در آن به چشم نمی خورد؟ با هم به بررسی و نقد کتاب «کلام محمد رویای محمد» خواهیم پرداخت.
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“You are really fortunate to have a Guru which is a Mother. And My Mother and guru is this Mother Earth, which teaches Me how to deal with human beings. And She’s the one who also in every stage of difficulties helps Me to correct My own methods of Nirmala Vidya. She has been such a kind Mother and a kind guru  to Me. And She’s such a soothing personality. This, all this green, though is given to Her by sun as they say, is just to soothe us all. She wears the green upon Herself, and the green is the Guru Principle.”
          Shri Mataji Nirmala Devi:  Guru Puja, Nirmala Palace, London, UK, 04.07.1982

Abstract
Background: The connection between religion/spirituality and deviance, like
substance abuse, was first made by Durkheim who defined socially expected
behaviors as norms. He explained that deviance is due in large part to their absence
(called anomie), and concluded that spirituality lowers deviance by preserving
norms and social bonds. Impairments in brain reward circuitry, as observed in
Reward Deficiency Syndrome (RDS), may also result in deviance and as such we
wondered if stronger belief in spirituality practice and religious belief could lower
relapse from drugs of abuse.
Methods: The NIDA Drug Addiction Treatment Outcome Study data set was
used to examine post hoc relapse rates among 2,947 clients who were interviewed
at 12 months after intake broken down by five spirituality measures.
Results: Our main findings strongly indicate, that those with low spirituality
have higher relapse rates and those with high spirituality have higher remission
rates with crack use being the sole exception. We found significant differences
in terms of cocaine, heroin, alcohol, and marijuana relapse as a function of
strength of religious beliefs (x2 = 15.18, p = 0.028; logistic regression = 10.65,
p = 0.006); frequency of attending religious services (x2 = 40.78, p < 0.0005;
logistic regression = 30.45, p < 0.0005); frequency of reading religious books (x2 =
27.190, p < 0.0005; logistic regression = 17.31, p < 0.0005); frequency of watching
religious programs (x2 = 19.02, p = 0.002; logistic regression = ns); and frequency
of meditation/prayer (x2 = 11.33, p = 0.045; logistic regression = 9.650, p =
0.002). Across the five measures of spirituality, the spiritual participants reported
between 7% and 21% less alcohol, cocaine, heroin, and marijuana use than the
non-spiritual subjects. However, the crack users who reported that religion was
not important reported significantly less crack use than the spiritual participants.
The strongest association between remission and spirituality involves attending
religious services weekly, the one marker of the five that involves the highest
social interaction/social bonding consistent with Durkheim’s social bond theory.
Journal of Reward Deficiency Syndrome | Volume 1 Issue 1, 2015 37
NIDA-Drug Addiction Treatment Outcome Study (DATOS)
Relapse as a Function of Spirituality/Religiosity Schoenthaler et al.
Conclusions: Stronger spiritual/religious beliefs and practices
are directly associated with remission from abused drugs
except crack. Much like the value of having a sponsor, for
clients who abuse drugs, regular spiritual practice, particularly
weekly attendance at the religious services of their choice is
associated with significantly higher remission. These results
demonstrate the clinically significant role of spirituality and
the social bonds it creates in drug treatment programs.

Human-created every Believe is philosophy.
Philosophy comes from vision and is applied on space and time. Every philosophy is born out of vision. Every purpose is defined by vision and on the basis of vision, the explanation of "I" and "we" are decided. According to the ancient Indian knowledge system, vision was divided into four philosophy groups(three vision and forth no vision), which are also known as philosophy groups. Nature philosophy school (republic/tribal) comes with the vision of equality. "I" comes from "we" and without "we", "I" has no individual identity. Duality philosophy school (dictatorship) comes with the vision of dictatorship. "We" comes from "I" and the whole world exists for me because I exist. So the existence of "I" is the most important aspect. Capitalist philosophy school (civilized) comes with two types of systems-atheist and theist.

Salam sejahterah buat kita semua Alhamdulillahhirobbil alamin, segala puja dan pujian kita hanya kita tujukan kepada Allah, Tuhan Semesta Alam, yang telah memberikan rahmat dan ridho-Nya kepada semua Mahluk di semesta ini. Supranatural adalah suatu fenomena yang sangat melekat dalam Budaya masyarakat kita Indonesia dan masyarakat Dunia pada umumnya,, banyak pertanyaan pertanyaan yang mengelilingi fenomena Supranatural, tetapi hal tersebut makin membuat Supranatural menjadi menarik dan banyak diminati. Kaskus Forum Supranatural adalah " setitik air " dalam " kehausan " informasi mengenai Supranatural, begitu banyak informasi dan keilmuan yang di diskusikan dan di bagi di sana, sehingga walaupun setitik, paling tidak dapat memberikan pencerahan bagi pembaca sekalian. Mengingat banyaknya infomasi yang berharga hasil diskusi di dalam Kaskus Forum Supranatural ini, maka kembali kita rangkum informasi tersebut dalam Buku Besar II ini, Rangkuman ini merupakan hasil diskusi dan pelatihan yang di berikan oleh para sesepuh dan para rekan yang dengan ke ihklasannya berbagi keilmuannya di Kaskus, Semua keilmuan yang di berikan di Buku Besar II ini sudah di ihklaskan oleh para rekan yang mempostingkannya dan telah memberikan ijazahnya untuk di amalkan oleh para pembaca Forum Kaskus dalam kehidupan sehari hari. Bagi para calon pengamal, sebelum mengamalkan, silahkan membaca dengan cermat ketentuan ketentuan dan tata cara yang diberikan oleh para sesepuh dan para rekans yang telah memberikannya, bila ada yang meragukan dapat ditanyakan kepada para

With the emergence of the quantum world and the emerging weaknesses
of the positivistic notion of science, post-modernism relativism emerged
taking the world view that we constructed our own social reality. Thus,
there are no such things as objectivity and truth. This amongst other
things paved the way for secularism especially within the Western world,
where its philosophy has been incorporated both in its education system
and its multi-media, which has invariably impacted the Muslim world.
The methodology entailed examining relevant Sociological text, as well
as selected Islamic traditional literature including the creed of Taftanzanī,
Al-Ghazālī, Ibn Ḥazm amongst others and inter-linking it with Qur’an
and Prophetic hadiths. Post-modernism poses a challenge to Islam by
way of trying to incorporate alternative narratives into its institutional
structures. The solution to overcome this is by inculcating greater
awareness amongst the Muslims, as well as properly understanding and
disseminating the nature of knowledge of Islam in its multi-dimensional
forms. Islam integrates the sacred and the profane, with accent on this
world (dunyā) - next world (akhira). It is thus more holistic and
profound, subsuming both the rational and non-rational elements, as well
as giving life a definite meaning and direction.

Setiap guru PAK dituntut memiliki kompetensi, yaitu pengetahuan, keterampilan dan nilai-nilai dasar yang direfleksikan dalam kebiasaan berpikir dan bertindak. Kompetensi yang harus dimiliki oleh seorang guru sesuai dengan UU Guru dan Dosen No. 14 Tahun 2005, Bab IV, pasal 10, yaitu kompetensi Pedagogik, Profesional, Kepribadian dan Sosia. Keempat kompetensi tersebut atas harus dimiliki oleh guru PAK karena secara prinsip ia memiliki fungsi dan peranan yang sama dengan guru umum lainnya. Secara khusus dari keempat kompetensi dimaksud, seorang guru PAK harus menaruh perhatian dalam mengembangkan kompetensi kepribadiannya. Kompetensi kepribadian guru PAK tidak cukup jika hanya mencakup komponen memiliki akhlak mulia dan dapat menjadi teladan. Tetapi lebih dari itu seorang guru PAK mengembangkan kompetensi kepribadiannya dengan memiliki spiritualitas yang baik dengan mengembangkan aspek spiritual dalam dirinya. Sebab jika tidak, ia tidak akan mampu menyentuh aspek pengalaman rohani (spiritual) peserta didiknya. Dan ia tidak mampu melaksanakan peran sebagai guru PAK yang patut diteladani jika ia sendiri tidak memiliki spiritualitas yang baik.

Meditation, a technique that frees the mind from distractions and allows for communication with the Master Within, can lead to numerous physical, mental and spiritual benefits. Meditation is a unique state of consciousness with associated changes in the physiological and neurochemical functions in the brain. Neurological investigations provide insights into the mind-brain relationship and the physical and psychological effects of meditation, but questions remain unanswered.

The spiritual aspect must be considered in the care process because it directly affects the patient's healing quality. This study was developed to study the application of spiritual nursing care model in hospital. This research uses qualitative method through analytical descriptive approach. A total of 9 informants recruited by purposive sampling in this study consisting of head nurse, nurse, and muslim clergy. In-depth interview results in verbatim form tested for reliability and validity using triangulation technique. The results indicate that the process of spiritual nursing care at Faisal Islamic Hospital has adopted 5 stages which include spiritual assessment, spiritual diagnosis, spiritual planning, spiritual implementation, and spiritual evaluation. Nevertheless, the application of the spiritual service model in the hospital has not been optimal. A. PENDAHULUAN Asuhan keperawatan yang diberikan perawat tidak bisa lepas dari aspek spiritual yang merupakan bagian integral perawat dengan klien. Kebutuhan spiritual merupakan kebutuhan dasar yang dibutuhkan oleh setiap manusia. Apabila seseorang dalam keadaan sakit, maka hubungan dengan Tuhan pun semakin dekat, mengingat seseorang dalam kondisi sakit menjadi lemah dalam segala hal, tidak ada yang mampu membangkitkannya dari kesembuhan, kecuali Sang Pencipta. Dalam pelayanan kesehatan, perawat sebagai petugas kesehatan harus memiliki peran utama dalam memenuhi kebutuhan spiritual (Hamid, 2008). Penting bagi perawat untuk memahami konsep yang mendasari kesehatan spiritual. Spiritualitas merupakan suatu konsep yang unik pada masing-masing individu yang akhir-akhir ini banyak dipertimbangkan dalam proses perawatan. Hal inididasari asumsi bahwa aspek spiritualberkontribusi dalam menentukan kebahagiaan hidup seseorang. Dengan demikian, perawat juga perlu memahami keterkaitandimensi fisik, psikologis, dan kebudayaan dengan aspek spiritual dalam upaya perbaikan kualitas hidup pasien (Hidayat, 2004). Perawat sebagai tenaga kesehatan yang profesional mempunyai intesitas dan interaksi paling banyak dalam memberikan pelayanan kesehatan terhadap pasien. Kualitas perawatan yang diberikan ditunjukkan dengan komprehensivitas asuhan keperawatan yang diberikan yang secara holistik telah memasukkan aspek biologi, psikologi, sosial, dan spiritual. Hal ini berarti dalam memberikan asuhan keperawatan kepada keluarga, individu, dan masyarakat, perawat tidak hanya berperan dalam memenuhi aspek biologis atau penyakit saja, tetapi juga harus memenuhi aspek psikologi, sosial dan spiritual (Gaffar, 1999). Perawat sebagai orang pertama yang secara konsisten selama 24 jam menjalin kontak dengan pasien, berperan dalam memberikan pemenuhan kebutuhan spiritual bagi pasien. Salah satu implementasi atau pelaksanaan dari perawatan spiritual adalah dengan

This paper is an analysis of the song and music video “Mujer Maíz” (Maize Woman) by the Zapotec hip hop artist, Mare Advertencia Lirika. Mare makes a forceful anti-capitalist statement merging spirituality and ecofeminism to denounce the effects of neoliberalism on maize cultivation in Mexico in “Mujer Maíz.”The song points to the impact of free trade agreements between the US and Mexico, its harmful effects on maize farmers due to the massive importation of US corn, alongside transgenetic contamination of maize—a process that has inevitably affected the lives of women in the state of Oaxaca. I argue that “Mujer Maíz” makes the following interventions: 1) it uses the trope of maize to highlight the intersections between the devastation of the Earth’s resources and violence against women; 2) it underscores the effectiveness of Indigenous feminist hip hop as a vehicle to make an anti-colonial, anti-capitalist, and anti-patriarchal critique; 3), it recovers the spiritual dimensions of ecofeminism via the corn diviner in the video who represents the central role that Indigenous female healers played in restoring balance, in this case, due to violence against women’s bodies and the Earth.This article hopes to raise awareness about the interconnectedness between the well-being of the Earth and the well-being of women. If women are honored, the whole community thrives.

The present article examines spirituality as an emergent new cultural category that challenges the binary opposition of the religious and secular realms of life. The article probes the cultural significance of the popular phrase ‘spiritual, but not religious’ and examines the emergence of New Age spirituality within the framework of late capitalism and postmodern culture. It offers a new perspective on the debate of the secularization theory and re-examines the notions upon which this debate hinges. The article also examines the assessment of New Age spirituality as disguised neo-liberal ideology and proposes that the disparaging condemnations of contemporary spirituality can be seen as a response to its challenge to the entrenched notion that the religious and the secular are universal distinct categories.

Pedagogista, femminista, modernista, teosofa, ambientalista, pacifista, spirito libero... ma chi è stata veramente Maria Montessori? La sua intensa vita ce la mostra come un'intellettuale libera da posizioni dogmatiche, desiderosa di conoscere e, cosa straordinaria per l'epoca, attenta allo sviluppo della vita interiore che lei vedeva presente già a partire dalla prima infanzia. In conflitto con le posizioni della teologia del tempo e attenta conoscitrice del vangelo, per Maria Montessori i bambini non erano contenitori da riempire, ma soggetti dotati di unicità e singolarità da rispettare e educare alla libertà e alla responsabilità. Vide in loro le potenzialità per una rigenerazione e redenzione dell’umanità e nell'educazione un diritto di tutti. Fu candidata per tre volte al Nobel per la pace.

This study aims to discuss the process of self-purification in the Tablighi Jamaat and an attempt to shed light on how this Sufi ideological movement has increasingly gained popularity worldwide. Tablighi Jamaat is known as the institutional da'wah activities introduced by Maulana Ilyas, considering the demands of the modern Muslim mind and society. Tablighi Jamaat's primary purposes are to spread the message of Islam among the people and self-purification through religious practice. At the same time, this movement works for the spiritual restructuring of Islam at the grass-root level of society. The people of this Jamaat have been urging Muslims worldwide to focus on the core religious practices in pursuit of self-development and socio-Islamic reform. On the other hand, their lack of interest in traditional politics also accelerates people's religious fervour; this is considered another big reason for their popularity. In recent times, the activities of Tablighi Jamaat have expanded considerably in the Indian subcontinent and beyond. Through the efforts of the Tablighi people, a great awakening has taken place among the Muslim masses. Moreover, the people's interest in embodying Islam through practice and da'wah has increased anew. However, this paper considers analytical and qualitative research based on secondary data to give

The text, drawn up with a historical-critical approach with an ecumenical slant, set itself the goal of punctually examining the major magisterial documents of the Roman Catholic Church in which the Eastern churches were protagonists. The essay will start with Pope Leo XIII passing through Pius XII, thus reaching Vatican II, the ecumenism of John Paul II, up to the more recent papacy of Benedict XVI and Francis. To better outline the object of the examination and to fully understand that "the Church still lives on doctrinal, spiritual, cultural and human riches [...] They remain a common heritage, to be rediscovered and enhanced, so that the Church can breathe again" with both lungs", the eastern one and the western one" (Pope John Paul II), the study will be accompanied by an introductory chapter containing hints of the history and theology of Eastern churches, to which an epilogue will be paired, entrusted to the reflections of two contemporaries Orthodox authors: Nicolas Afanassieff († 1966) and Ioannis Zizioulas (1931-2023).

Kesukaran dan perubahan dihadapi ketika ini akibat pandemik Covid 19 telah memberi kesan kepada struktur kehidupan fizikal manusia malahan lebih teruk di peringkat emosi individu. Justeru, pengukuhan kerohanian diperlukan bagi menyumbang kepada pembangunan jiwa dan spiritual individu. Oleh itu, kajian ini bertujuan mengetengahkan amalan zikir al-munfarid yang boleh dipraktiskan dalam kehidupan seharian sebagai suatu modus spiritual ketika berhadapan dengan tekanan diri tatkala pandemik COVID 19. Kajian ini menggunakan metodologi kualitatif deskriptif dengan pendekatan analisis dokumen iaitu hadis berkaitan zikir sebagai sumber primer dan analisis dokumen seperti tesis, artikel dan buku sebagai sumber sekunder. Hasilnya, satu kaedah zikir dirumuskan melalui kerangka mudah untuk memahami praktikal zikir al-Munfarid yang boleh diamalkan secara lisan dan hati serta disesuaikan mengikut penetapan waktu atau tanpa penetapan waktu, dengan penetapan kadar suara perlahan atau kuat. Kaedah ini boleh diamalkan dan dipraktikkan dalam kehidupan seharian sebagai satu sokongan utama dalam meningkatkan fungsi ketenangan dan menggalakkan perasaan positif.

“There’s hidden sweetness in the stomach’s emptiness…
A table descends to your tent, Jesus’s table.
Expect to see it, when you fast, this table spreads with other food better than the broth of cabbages.” — Mevlana J. Rumi (1207 – 1273)



Dr Ahmet Yayla
Dr. Ahmet Yayla, Assistant Professor; Director, Center for Homeland Security

The month of Ramadan, a holy month for Muslims comparable to the season of Lent, is a time of devotion to God through fasting, spiritual and physical cleansing, self-discipline, and charity.

Nevertheless, these struggles are part of the religion, too. As the Prophet Muhammad said: “If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place.”

Even while facing a difficult situation like the coronavirus pandemic, there should always be a positive side, reminding us to once again protect and care for ourselves, communities, and one another.

On this occasion, let’s pray for our families, the DeSales community, our nation, and humanity to seek refuge in God from the worst of diseases, and do our best to extend our hands to the needy with the spirit of Ramadan.

http://wp.desales.edu/dsu-daily/2020/05/04/ramadan-reflections-at-desales-dr-ahmet-yayla/?utm_source=DSU+DAILY+MASTER+LIST+2019-2020&utm_campaign=1c4a41ae43-EMAIL_CAMPAIGN_2019_05_28_12_28_COPY_02&utm_medium=email&utm_term=0_936886a251-1c4a41ae43-105227825

Decenario al Espíritu Santo: El Decenario al Espíritu Santo puede considerarse hoy un clásico de la literatura espiritual. Fue publicado por primera vez en Salamanca el año 1932.

Son muchas las personas a quienes estas páginas han aportado luz para su vida interior. Su autora ha contribuido muy positivamente a que el Espíritu Santo sea mejor conocido por muchas generaciones de cristianos.

Lo más notable del libro es comprobar cómo una mujer sin letras ha llegado a tan gran entendimiento y profundización de la doctrina revelada sobre la Tercera Persona de la Santísima Trinidad, y cómo logra transmitir su sabiduría al lector. https://elgrandesconocido.es/archive/ and https://neurolism.web.id/

Güzel F.Ö., Sariyildiz A. , "From Spiritualism to a New Paradigm in Tourism: Spiritual Tourism and Motivations", in: Spiritual and Religious Tourism: Motivation and Management, Downson R. Yakuq M. Razaq R. , Eds., CABI, Oxfordshire, pp.0-0, 2019

Abstract— Rational Intelligence helps us take logical decisions while emotional and spiritual intelligence can be blended together in a beautiful way. IQ and EQ have given a way to Spiritual Intelligence, which is considered as the base of all intelligences. It has been tried out through this study that how Spiritual Intelligence can guide a leader in the organisation to think beyond his/her own personal goals/identity. Authors have tried to conceptualise the Spiritual Intelligence / Quotient Model which enumerate the characteristics of a leader who is spiritually intelligent and also tries to co-relate the concept of Learning Organisational Culture with the extensive and wide use of Spiritual Intelligence in the organisations. Literature available on the subject has been reviewed extensively to arrive at the following concepts and to establish the correlation between Spiritual Intelligence and Learning Culture/ Habits of the Organisations. To test the above concepts, authors have chosen two Public Sector Undertakings, one is Bharat Petroleum, which has been a Fortune 500 Company and the other one is NTPC, which is a leading Navratna status and profit making Public Sector Organisation. It was observed that academically the respondents at all levels were unknown to this “Spiritual intelligence”, and they understood the concept as alternate to religion. In the view of literature the characteristics of spiritually intelligent leader should includes intrapersonal characteristics like self awareness, self realization, Self actualization, Self respect, Organizational awareness, Organizational actualization, Independence, Assertiveness, selfness and Altruistic Attitude along with other interpersonal characteristics, Stress management characteristics, Adaptability etc.

A practice prevalent in parts of the Muslim world stipulates that a divorced wife is eligible to return to her husband if both husband and wife so desire, but ONLY AFTER she marries another person and after that person divorces her. This article shows that this despicable practice called "the halala" (or "hilla") system is an untenable inference from a Quranic verse and counter to the very worldview of the Quran.

Today's human being becomes more and more individualist. Every single person finds himself very special and different than the rest of the humanity and expects everyone else and everything to act accordingly. This type of individualistic thinking forces most of the old practices and understandings into a change. One of these things is the belief system. Individualisation of the belief systems is happening by new practices called 'new age beliefs'. While on the one hand these new belief practices support the spiritual progress of the person, on the other hand they heal the human body and mind by what they call 'holistic healing'. This study is based on a field study done by participant observation and in-depth interviews conducted in Ankara, İstanbul and İzmir provinces of Turkey.1 One on one interviews have been done with followers of the new age beliefs in Turkey and through these interviews, I tried to understand how they see these beliefs. During the research, I also joined some of the training programs related to these beliefs to have a point of view from the inside as well as the outside. There are five main contexts determined during the research: First of them is channelling. Channelling includes mediating between god/universe and a person or something. Most of the new age beliefs mention about channelling and energy flow. Channelling brings our second context being chosen within itself. A person has to be chosen as a presupposition to become able to be a channel. Being chosen emphasizes being special. In today's individualist society, being special is a phenomenon that every person chooses to believe easily. Our third context, healing-treatment, is the context that most of the new age beliefs use to introduce themselves to non-believers. Getting healed from a headache by receiving some Reiki treatment changes the person's point of view to Reiki belief and makes this practice more believable. Fourth context is about how archaic beliefs build human-god relations. Today's individualist person is not satisfied with a god that is so far away and cannot be reached easily. Therefore new age beliefs offer a new understanding about universe design and emphasises that human and god are one and the same hence human is also godlike. Accordingly godlike human has the power to gain everything he/she wants. All he/she needs to do is to learn how to use this power. Fifth and last context appears within the scope of learning how to use this power. The usage of this godlike power is provided by the power of the speech. For this reason godlike human should be very careful picking his/her words and he/she should pay strict attention to using the correct words.

XIII Seminario del Desierto -- Desierto de Las Palmas (Benicàssim, Castellón, España/Spain) - 31 march to 2 april 2017 (weekend)
Centro de Espiritualidad "Santa Teresa" del Desierto de Las Palmas
Tel. 964300786 -- e-mail: [email protected]