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Books on the topic 'Embodied spirituality'

To see the other types of publications on this topic, follow the link: Embodied spirituality.

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Weight-resistance yoga: Practicing embodied spirituality. Rochester, Vt: Healing Arts Press, 2011.

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2

Embodied faith: Reflections on a materialist spirituality. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2009.

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3

Practicing Christianity: Critical perspectives for an embodied spirituality. New York: Crossroad, 1988.

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4

The embodied Word: Female spiritualities, contested orthodoxies, and English religious cultures, 1350-1700. Notre Dame, Ind: University of Notre Dame Press, 2010.

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5

Rodriguez, Kimberly. Incantations Embodied. Row House Publishing, 2024.

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6

Mendonça, José Tolentino. Mysticism of the Present Moment: Embodied Spirituality. Paulist Press, 2021.

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7

Ponak, Matthew. Embodied Kabbalah: Jewish Mysticism for All People. Albion-Andalus Books, 2022.

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8

Smit, Aj. Red Thread: Weaving an Embodied Life of Joy. Clear Fork Publishing, 2021.

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9

Practicing Christianity: Critical Perspectives for an Embodied Spirituality. Crossroad Pub Co, 1990.

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10

Miles, Margaret R. Practicing Christianity: Critical Perspectives for an Embodied Spirituality. Wipf & Stock Publishers, 2006.

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11

Embodied Enquiry: Phenomenological Touchstones for Research, Psychotherapy and Spirituality. Palgrave Macmillan, 2007.

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12

Truth, Allegiance to, and Fion A. Embodied Awakeness: Diving into the Deep End of Spirituality. Independently Published, 2020.

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13

Lopez, Christina Garcia. Calling the Soul Back: Embodied Spirituality in Chicanx Narrative. University of Arizona Press, 2019.

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14

Heart Open, Body Awake: Four Steps to Embodied Spirituality. Shambhala Publications, Incorporated, 2021.

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15

Todres, Les. Embodied Enquiry: Phenomenological Touchstones for Research, Psychotherapy and Spirituality. Palgrave Macmillan Limited, 2007.

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16

Calling the Soul Back: Embodied Spirituality in Chicanx Narrative. University of Arizona Press, 2019.

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17

Lopez, Christina Garcia. Calling the Soul Back: Embodied Spirituality in Chicanx Narrative. University of Arizona Press, 2021.

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18

Todres, L. Embodied Enquiry: Phenomenological Touchstones for Research, Psychotherapy and Spirituality. Palgrave Macmillan, 2007.

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19

Tracey, Keturah, and Erin Lee. Big Intentions Box Set: Guidance for Embodied, Purposeful Living. Spears, Melanie, 2022.

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20

Awake & Soulful and Elyse Falzone. Embodied Soul Oracle Deck: A 33 Card Deck & Guidebook. Awake & Soulful LLC, 2021.

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21

Tracey, Keturah, and Erin Lee. Little Book of Big Intentions: Guidance for Embodied, Purposeful Living. Spears, Melanie, 2022.

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22

Watts, Fraser. Plea for Embodied Spirituality: The Role of the Body in Religion. Wipf & Stock Publishers, 2022.

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23

Watts, Fraser. Plea for Embodied Spirituality: The Role of the Body in Religion. Wipf & Stock Publishers, 2022.

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24

Steensland, Brian, Jaime Kucinskas, and Anna Sun, eds. Situating Spirituality. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565001.001.0001.

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Spirituality is in the spotlight. While levels of religious belief and observance are declining in much of the Western world, interest in spirituality is surging. This volume advances our understanding of contemporary spirituality by highlighting its profoundly social dimensions. It demonstrates how spirituality is shaped by its religious, cultural, and political contexts; how embodied and collective spiritual practices undergird spiritual life and intersect with social characteristics (e.g., race, gender, and sexuality); and how spirituality is impacted by power relations and institutional arrangements. The contributors are leading international scholars, and their chapters address spirituality in a wide range of religious and global contexts.

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25

Watts, Fraser N. A Plea for Embodied Spirituality: The Role of the Body in Religion. SCM Press, 2021.

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26

Embodied Spirituality in a Sacred World (Suny Series in Transpersonal and Humanistic Psychology). State University of New York Press, 2003.

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27

Washburn, Michael. Embodied Spirituality in a Sacred World (Suny Series in Transpersonal and Humanistic Psychology). State University of New York Press, 2004.

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28

Binder, Melissa, Tristen K. Collins LPC, and Jonathan D. Collins. Why Emotions Matter: Recognize Your Body Signals. Grow in Emotional Intelligence. Discover an Embodied Spirituality. Independently Published, 2019.

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29

Wojtkowiak, Joanna, and Brenda Mathijssen, eds. Birth and Death: Studying Ritual, Embodied Practices and Spirituality at the Start and End of Life. MDPI, 2022. http://dx.doi.org/10.3390/books978-3-0365-5416-7.

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30

Calvert, Peter, and Keith Hill. The Matapaua Conversations: 100 questions about the universe, reality, evolution, spirituality and human existence answered by non-embodied spiritual entities. Attar Books, 2017.

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31

Warren, Nancy Bradley. Embodied Word: Female Spiritualities, Contested Orthodoxies, and English Religious Cultures, 1350-1700. University of Notre Dame Press, 2010.

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32

Nye, Rebecca. The spiritual strengths of young children. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198747109.003.0008.

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This chapter outlines childhood’s spiritual strengths and needs. Psychological theories and empirical research suggest that spiritual capacity is a natural condition of early childhood, arising in everyday experience. Contemporary scholarship identifies key strengths that underpin childhood spirituality. These include children’s heightened sensitivity to non-verbal, embodied, and emotional ways of knowing, and a less dominating verbal and intellectual approach to experience. This privileges children’s spiritual capacity for ‘relational consciousness’, and is evident in attention to mystery, delight, despair, wonder, the present moment, a sense of place, and connotative meaning-making. Without sensitive approaches to nurture in education and care, these capacities are vulnerable to erosion. Four areas of spiritual need are proposed: for child-led listening, for adult presence and humility, for space (physical, emotional, and auditory), and a need for imaginative play. Together, these can provide safe ways to explore the profound existential issues common in even the youngest children.

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33

Bouteneff, Peter C., Jeffers Engelhardt, and Robert Saler, eds. Arvo Pärt. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823289752.001.0001.

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Scholarly writing on the music of Arvo Pärt is situated primarily in the fields of musicology, cultural and media studies, and, more recently, in terms of theology/spirituality. Arvo Pärt: Sounding the Sacred focuses on the representational dimensions of Pärt’s music (including the trope of silence), writing and listening past the fact that its storied effects and affects are carried first and foremost as vibrations through air, impressing themselves on the human body. In response, this ambitiously interdisciplinary volume asks: What of sound and materiality as embodiments of the sacred, as historically specific artifacts, and as elements of creation deeply linked to the human sensorium in Pärt studies? In taking up these questions, the book “de-Platonizes” Pärt studies by demystifying the notion of a single “Pärt sound.” It offers innovative, critical analyses of the historical contexts of Pärt’s experimentation, medievalism, and diverse creative work; it re-sounds the acoustic, theological, and representational grounds of silence in Pärt’s music; it listens with critical openness to the intersections of theology, sacred texts, and spirituality in Pärt’s music; and it positions sensing, performing bodies at the center of musical experience. Building on the conventional score-, biography-, and media-based approaches, this volume reframes Pärt studies around the materiality of sound, its sacredness, and its embodied resonances within secular spaces.

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34

Peng-Keller, Simon, Fabian Winiger, and Raphael Rauch, eds. The Spirit of Global Health. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865502.001.0001.

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Abstract Since the beginning of the World Health Organization, many of its staff members, regional offices, Member States, and directors-general have grappled with the question of what a ‘spiritual dimension’ of health looks like, and how it might enrich the health policies advocated by their organization. Contrary to the widespread perception that ‘spirituality’ is primarily related to palliative care and has emerged relatively recently within the WHO, this book shows that its history is considerably longer and more complex, and has been closely connected to the organization’s ethical aspirations, its quest for more holistic and equitable healthcare, and its struggle with the colonial legacy of international health organizations. Such ideals and struggles silently motivated many of its key actors and policies—such as the provision of universal primary healthcare—which for decades have embodied the organization’s loftiest aspirations. The WHO’s official relationship with ‘spirituality’ advanced in fits, leaps, and setbacks. At times creative and interdisciplinary, at others deeply political, this process was marked by cycles of institutional forgetting and remembering. Rather than a triumph of religious lobbyists, this book argues, the ‘spiritual dimension’ of health may be better understood as a ‘ghost’ that has haunted—and continues to haunt—the WHO as it comes to terms with its mandate of advancing health as a state of ‘complete well-being’ available to all.

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35

Watts, Galen. The Spiritual Turn. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859839.001.0001.

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Increasingly, North Americans and Western Europeans identify as “spiritual but not religious.” But what does “spirituality” actually mean? And what does this recent “spiritual turn” reveal about the nature of twenty-first-century liberal democracies? Secularization theorists argue that “spirituality” lacks institutional support and a shared tradition, thereby evincing religious decline. Meanwhile, critical commentators contend that the spiritual turn embodies all of the ills of post-1960s liberal democracies. This book challenges these popular misconceptions. Combining cultural sociology with intellectual history and political philosophy, and drawing from first-hand interview and fieldwork data, along with discourse analysis of best-selling books, it shows that rather than reflecting religious decline, the spiritual turn marks the rise of an enduring cultural structure in Western modernity—the religion of the heart. Tracing the rise of the religion of the heart to the 1960s, the book illuminates its elective affinities with the romantic liberal social imaginary that crystallized in popular consciousness during this era, and transformed the institutional spheres of Western liberal democracies, eventually giving birth to a new social order—romantic liberal modernity. Then, inspired by the Durkheimian tradition, it presents case studies of three sites where the religion of the heart is institutionalized in a specific discursive form—a Twelve Step group, a neo-Pentecostal church, and a Toastmasters public speaking club. The book concludes that while critics may have reason to disparage both “spirituality” and romantic liberal modernity more generally, the reality is far more complex than their criticisms suggest—and more importantly, far less hopeless.

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36

Branch, Lori. Bunyan, Theory, and Theology. Edited by Michael Davies and W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.32.

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This chapter makes the case for integrating theory and theology in our reading of Bunyan as fruitful for a deeper understanding of his works and as exemplary of the potential of emerging post-secular criticism. By taking up the thematic of faith in Grace Abounding (1666), The Pilgrim’s Progress (1678), and select works by Jacques Derrida, it shows how these texts illuminate faith as faith—not faith reconstituted as knowledge—as an inherent part of the linguistic condition. It claims that the particular mode of Bunyan’s literary recasting of the epistemological uncertainty faced in Grace Abounding into the fantasy form of The Pilgrim’s Progress suggests the contours of a larger understanding of the significance of fantasy fiction for Anglophone Protestant Christianity in modernity: that is, that fantasy fiction is where a spirituality that has imagined faith as knowledge embodies the fuller truth of its status as faith.

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37

DeConick, April D. The Gnostic New Age. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231170765.001.0001.

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Gnosticism is a countercultural spirituality that forever changed the practice of Christianity. Before it emerged in the second century, passage to the afterlife required obedience to God and king. Gnosticism proposed that human beings were manifestations of the divine, unsettling the hierarchical foundations of the ancient world. Subversive and revolutionary, Gnostics taught that prayer and mediation could bring human beings into an ecstatic spiritual union with a transcendent deity. This mystical strain affected not just Christianity but many other religions, and it characterizes our understanding of the purpose and meaning of religion today. In The Gnostic New Age, April D. DeConick recovers this vibrant underground history to prove that Gnosticism was not suppressed or defeated by the Catholic Church long ago, nor was the movement a fabrication to justify the violent repression of alternative forms of Christianity. Gnosticism alleviated human suffering, soothing feelings of existential brokenness and alienation through the promise of renewal as God. DeConick begins in ancient Egypt and follows with the rise of Gnosticism in the Middle Ages, the advent of theosophy and other occult movements in the nineteenth and early twentieth centuries, and contemporary New Age spiritual philosophies. As these theories find expression in science-fiction and fantasy films, DeConick sees evidence of Gnosticism’s next incarnation. Her work emphasizes the universal, countercultural appeal of a movement that embodies much more than a simple challenge to religious authority.

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38

Gill, Denise. Melancholic Modalities. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190495008.001.0001.

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Typically dismissed as the remnants of Ottoman nostalgia, the melancholies intentionally cultivated by contemporary Turkish classical musicians are a fundamental aspect of their subjectivity. Melancholic Modalities is the first in-depth historical and ethnographic study of the affective practices socialized by these musicians who champion, teach, and perform a present-day genre substantially rooted in the musics of the Ottoman court and elite Mevlevi Sufi lodges. Denise Gill analyzes how melancholic music making emerges as reparative, pleasurable, spiritually redeeming, and healing. Focusing on the affective, embodied, and sonic practices of musicians who deploy and circulate melancholy in sound, Gill interrogates the constitutive elements of musicians’ melancholic modalities in the context of emergent neoliberalism, secularism, political Islamism, Sufi devotionals, and the politics of psychological health in Turkey today. In a far-reaching contribution to the study of music, affect, and emotion, Gill develops rhizomatic analyses to allow musicians’ multiple interpretations to be heard. Melancholic Modalities uncovers the processes of subjectivity that render a spectrum of feelings (sensations of pain and ecstasy) and emotions (sadness, grief, joy, pleasure) as correct ways of being in the world for Turkish classical musicians. With her innovative concept of “bi-aurality,” Gill’s book forges new possibilities for the historical and ethnographic analyses of musics and ideologies of listening for music scholars.

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