Journal articles: 'Embodied spirituality'

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Trousdale, Ann. "Embodied spirituality." International Journal of Children's Spirituality 18, no. 1 (February 2013): 18–29. http://dx.doi.org/10.1080/1364436x.2013.766880.

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Ulland, Dagfinn. "Embodied Spirituality." Archive for the Psychology of Religion 34, no. 1 (January 2012): 83–104. http://dx.doi.org/10.1163/157361212x645340.

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Ferrer, Jorge N. "Embodied Spirituality, Now and Then." Tikkun 21, no. 3 (May 2006): 41–64. http://dx.doi.org/10.1215/08879982-2006-3016.

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Clifford, Ross, and Philip Johnson. "Embodied witness to alternative spirituality seekers." Practical Theology 12, no. 3 (May 3, 2019): 271–82. http://dx.doi.org/10.1080/1756073x.2019.1598685.

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Washburn, Michael. "Embodied spirituality in a sacred world." Humanistic Psychologist 27, no. 2 (1999): 133–72. http://dx.doi.org/10.1080/08873267.1999.9986902.

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Hjelm, Norman A. "Embodied Faith: Reflections on a Materialist Spirituality." International journal for the Study of the Christian Church 10, no. 1 (February 2010): 78–80. http://dx.doi.org/10.1080/14742251003691212.

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Senécal S.J. (Seo Myeongweon), Bernard. "From a farming dream to an embodied spirituality." Practical Theology 12, no. 3 (May 9, 2019): 323–31. http://dx.doi.org/10.1080/1756073x.2019.1609754.

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Coetzee, Narelle Jane. "Moses’ Embodied Encounter." Journal of Pentecostal Theology 31, no. 1 (February 21, 2022): 1–15. http://dx.doi.org/10.1163/17455251-bja10028.

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Abstract This article investigates the implications of Moses’ unshod feet within the Burning Bush pericope (Exodus 3.1–4.17). Traditionally, scholars observe that the act of removing one’s shoes is merely a sign of ancient honour, conveying to Moses that he is on holy ground. Here, the author suggests, however, that through a narrative-geographical reading, additional insights can be gleaned – specifically, that Moses is being asked to participate as an embodied person, with all his senses. He is literally being ‘grounded’ in this experience, through his unshod feet. The author also argues that a larger creational relationship is implied – expressly, that Moses is the new (re)creational partner (adam), and through this bare-footed encounter is being connected back to creational purposes, via the adamah. Finally, inasmuch as Pentecostal readers of the Bible seek an ongoing experience of the Spirit, the author suggests that this narrative-geographical reading complements and re-energizes our whole-bodied spirituality and expectations of divine encounter.

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Wright, Andrew. "Embodied Spirituality: The place of culture and tradition in contemporary educational discourse on spirituality." International Journal of Children's Spirituality 1, no. 2 (February 1997): 8–20. http://dx.doi.org/10.1080/1364436970010203.

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Karasinski-Sroka, Maciej. "When Yogis Become Warriors—The Embodied Spirituality of Kaḷaripayaṯṯu." Religions 12, no. 5 (April 22, 2021): 294. http://dx.doi.org/10.3390/rel12050294.

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This study examines the relationship between body and spirituality in kaḷaripayaṯṯu (kaḷarippayaṯṯu), a South Indian martial art that incorporates yogic techniques in its training regimen. The paper is based on ethnographic material gathered during my fieldwork in Kerala and interviews with practitioners of kaḷaripayaṯṯu and members of the Nāyar clans. The Nāyars of Kerala created their own martial arts that were further developed in their family gymnasia (kaḷari). These kaḷaris had their own training routines, initiations and patron deities. Kaḷaris were not only training grounds, but temples consecrated with daily rituals and spiritual exercises performed in the presence of masters of the art called gurukkals. For gurukkals, the term kaḷari has a broader spectrum of meaning—it denotes the threefold system of Nāyar education: Hindu doctrines, physical training, and yogico-meditative exercises. This short article investigates selected aspects of embodied spirituality in kaḷaripayaṯṯu and argues that body in kaḷari is not only trained but also textualized and ritualized.

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Halling, Steen. "Embodied inquiry: Phenomenological touchstones for research, psychotherapy and spirituality." Journal of Phenomenological Psychology 39, no. 2 (2008): 241–43. http://dx.doi.org/10.1163/156916208x357359.

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Sohmer, Olga R. "Interactive Meditation Practice as Research Method: An Introduction to Embodied Spiritual Inquiry." Integral Transpersonal Journal 10, no. 10 (April 2018): 118. http://dx.doi.org/10.32031/itibte_itj_10-so5.

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This article presents Embodied Spiritual Inquiry (ESI), a participatory approach to integral education and transpersonal research that has been offered since 2003 as a graduate course at the California Institute of Integral Studies (CIIS), San Francisco, by core faculty Jorge N. Ferrer. Inspired by elements of participatory research (e.g., Reason, 1994a; Reason & Bradbury, 2008) and cooperative inquiry (Heron, 1996), ESI applies Albareda and Romero’s Interactive Embodied Meditations (Ferrer, 2003) to access multiple ways of knowing (e.g., somatic, vital, emotional, mental, spiritual) and mindfully inquire into collaboratively decided questions about the human condition. Past inquiries have included diverse psychospiritual topics including the experiential features of relational spirituality (Osterhold, Husserl, & Nicol, 2007), the nature of human boundaries within and between co-inquirers (Sohmer, Baumann, & Ferrer, 2018), felt-sensed markers discerning genuine versus unreliable spiritual knowledge, experiential understandings of the personal and collective “shadow,” and the multidimensionality of the human condition. After presenting an overview of the ESI methodology and two case studies, this article discusses the merits, limitations, and future horizons of this approach for integral education and transpersonal research. KEYWORDS Transpersonal Research, Integral Education, Multiple Ways of Knowing, Interactive Embodied Meditations, Cooperative Inquiry, Participatory Research, Embodied Spirituality.

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Stoeber, Michael. "Indigenous and Roman Catholic Canonizations of Nicholas Black Elk: Postcolonial Issues and Implications of Black Elk Speaks." Theological Studies 81, no. 3 (September 2020): 605–30. http://dx.doi.org/10.1177/0040563920953835.

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This article explores questions surrounding the status and teachings of Nick Black Elk, in dialogue with certain postcolonial and decoloniality theorists, as well as with commentators on Black Elk’s spirituality. It highlights liberation spirituality and theology in analyzing the religious hybridity of Black Elk and his actions of decoloniality. It also shows how Black Elk’s recent nomination for Roman Catholic canonization might continue to support certain shifts in various areas of Christian spirituality in light of Lakota influences: to respectful approaches to visionary mysticism and dreams; to positive affirmations of embodied spirituality; to ecological connections, consciousness and responsibility; and to a transformed sense of spiritual intimacy with nature.

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Fagerberg, David W. "Embodied Faith: Reflections on a Materialist Spirituality by Ola Tjørhom." Antiphon: A Journal for Liturgical Renewal 13, no. 3 (2009): 294–96. http://dx.doi.org/10.1353/atp.2009.0008.

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Skjoldager-Nielsen. "Embodied Ecumenical Eco-spirituality: Revised Christian Attitudes Toward the Creation." Ecumenica 14, no. 1 (2021): 38. http://dx.doi.org/10.5325/ecumenica.14.1.0038.

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Hood, Adam. "Embodied Faith: Reflections on a Materialist Spirituality - By Ola Tjørhom." Reviews in Religion & Theology 18, no. 4 (August 23, 2011): 617–19. http://dx.doi.org/10.1111/j.1467-9418.2011.00930.x.

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Pope, Mick. "Flow with the go: Brazilian Jiu Jitsu as embodied spirituality." Practical Theology 12, no. 3 (March 28, 2019): 301–9. http://dx.doi.org/10.1080/1756073x.2019.1595319.

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Ross, Mary Ellen. "Book Review: Practicing Christianity: Critical Perspectives for an Embodied Spirituality." Theological Studies 50, no. 3 (September 1989): 606–7. http://dx.doi.org/10.1177/004056398905000329.

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Stortz, Martha E. "Embodied Faith: Reflections on a Materialist Spirituality by Ola Tjørhom." Dialog 50, no. 2 (June 2011): 217–19. http://dx.doi.org/10.1111/j.1540-6385.2011.00610.x.

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Nelson, R. David. "Embodied Faith: Reflections on a Materialist Spirituality - By Ola Tjørhom." International Journal of Systematic Theology 14, no. 1 (January 2012): 119–22. http://dx.doi.org/10.1111/j.1468-2400.2010.00516.x.

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Stoeber, Michael. "Tantra and Śāktism in the spirituality of Aurobindo Ghose." Studies in Religion/Sciences Religieuses 38, no. 2 (June 2009): 293–321. http://dx.doi.org/10.1177/000842980903800205.

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How did Sri Aurobindo Ghose understand Tantra? Is the category of Tantra helpful in understanding Aurobindo's spirituality? How Tantric is his spirituality? In responding to these questions, this paper explores various threads in Aurobindo's spirituality: his conceptions of the Goddess and the Śakti-Īśvara Godhead; his integration of features of Śāktism and Śākta Tantra with his early revolutionary politics; his understanding of the cakra system and the embodied nature of his spiritual ideal; his stress on devotional surrender to the divine Mother; and his views of sexuality. Although Aurobindo's mature spirituality is clearly toned down and marked off from more antinomian forms of Tantra, the paper argues that it was shaped in significant ways by his understanding of Tantra.

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Jordan, Nané. "Goddess Puja in California: Embodying Contemplation Through Women’s Spirituality Education." Contemplative Practice, Education, and Socio-Political Transformation (Part Two) 21, no. 1 (September 21, 2020): 13–25. http://dx.doi.org/10.7202/1071571ar.

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This essay conveys an embodied, relational view of contemplative practice in education through my experience of a “Goddess puja.” I undertook this puja with two other women in the context of exploring and documenting the experiences of seven faculty and student alumni, myself included, within a Women’s Spirituality Master of Arts (WSMA) degree program located in the San Francisco Bay area. I highlight a holistic, ritual scope for considering “contemplative practices,” by engaging an embodied view of contemplative practice based from Women’s Spirituality education. The practice of Goddess puja or worship is a devotional, contemplative ritual offering of flowers and substances made to the deity in order to receive her blessing. The practice of supplicating Goddess impacts my work in midwifery and my lived philosophy, where ritual contemplation evokes further learning and inquiry about the nature of birth and birth-giving.

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van Asselt, Willem J., and Marcel Sarot. "Can Human Friendship Yield Knowledge of God?" Religion & Theology 24, no. 1-2 (2017): 180–202. http://dx.doi.org/10.1163/15743012-02401010.

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While friendship is a perennial phenomenon, it adopts characteristic forms in contemporary culture. These are reflected in the contemporary revival of thought on friendship. The authors build on this revival by inquiring whether friendship could be developed into a key concept for religious epistemology. Does friendship contain an implicit knowledge that might be called religious, and that lends itself to explication by religious epistemology? The authors argue that it does, and that an embodied epistemology is capable of teasing out the spiritual dimensions of friendship. Thus, examining friendships between human beings may yield knowledge of God. Finally, the authors argue that since epistemology and spirituality are closely related, the move from a foundationalist epistemology to an epistemology embodied in friendship also involves a move to a different type of spirituality that is neither rationalistic nor fideist in nature.

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Roberts, Martha Smith, and Jenna Gray-Hildenbrand. "Finding Religion, Spirituality, and Flow in Movement." Nova Religio 22, no. 3 (February 1, 2019): 36–59. http://dx.doi.org/10.1525/nr.2019.22.3.36.

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“Moving the body is like religion and moving my body is the portal to that place.” This is one woman’s description of her practice of hoop dancing, a form of hula hooping that combines adult sized hoops and dance music. Her experience is not unique; in fact, the number of descriptions of hooping as a practice that is “like religion” serves as the basis of our research. In this essay, we examine the connection between embodied experiences in the hoop, the identification of those experiences as religious or spiritual, and the communities that are created as hoopers attempt to continually recapture the experiences (of flow) that they deem extraordinary. New religions studies is a field interested in the emergence of new religious paths, and our contribution to this academic discourse is in the form of an ethnography of value of the hoop community as an emerging religious path. Our work attempts to reconceptualize newness in the field through innovations in the hoop community. We examine the ways hoopers deem transformational experiences within the hoop as spiritual or religious and how they construct paths to truth and authenticity through embodied practice. These new religious movements are not institutional nor are they tied to formal creeds; rather, they reflect the ways in which religion has become a category of experience that can create meaningful communities of practice for individuals.

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Muneroni, Stefano. "Jesuit History, Theatre, and Spirituality." Religion and the Arts 23, no. 3 (June 10, 2019): 273–92. http://dx.doi.org/10.1163/15685292-02303004.

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Abstract The 2014 staging and publication of Jonathan Moore’s play Inigo offers a unique commentary on the relationship between acting and spirituality within the Society of Jesus, the official name of the Jesuit Order. Through a close analysis of Moore’s play, this article contends that Jesuit spirituality draws on performative skills to inspire exemplary behavior and foster an embodied and long-lasting response to devotional narratives. In probing post-secular readings of hagiographical drama, the author considers the reasons for the ongoing fascination exerted by saints as stage characters in contemporary plays and argues that the success of Inigo is due to its humanistic reconfiguration of the notions of sanctity, faith, and redemption, as well as to its understanding of sainthood as the result of answering a religious and artistic vocation.

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Lasair, Simon. "HAVE-H: Five Attitudes for a Narratively Grounded and Embodied Spirituality." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1 (March 2021): 13–22. http://dx.doi.org/10.1177/1542305020965546.

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Western cultures are becoming increasingly cognitive. While this trend has produced many advances in science and related fields, it has also resulted in the neglect of human emotions and bodies in many domains. This article argues that spiritual care practitioners can counterbalance this trend through the embodiment of five specific attitudes summarized by the acronym HAVE-H ((a) honoring the origins of perception; (b) acknowledging the inevitability of projection; (c) validating experiential neutrality; (d) embodying a commitment to truth; and (e) holding space for metaphysics/transcendence/time).

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Finlay, Linda. "Review of Embodied enquiry: Phenomenological touchstones for research, psychotherapy and spirituality." Humanistic Psychologist 38, no. 4 (2010): 375–81. http://dx.doi.org/10.1080/08873267.2010.523286.

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Connelly, William L. "Ritual and Thought: Spirituality and Method in Philosophy of Religion." Religions 12, no. 12 (November 25, 2021): 1045. http://dx.doi.org/10.3390/rel12121045.

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This paper outlines a strain of French Spiritualism, a philosophical tradition extending from Maine de Biran, Félix Ravaisson, and Jules Lachelier to their reception in the work of Maurice Blondel and his protégé Henry Duméry. In receiving and transforming this tradition, Blondel and Duméry have helped to provide a distinct philosophical paradigm in philosophy of religion, capable of providing insight into the spiritual nature of the human being, both in how spirituality relates to the advanced stages of religious culture in addition to its primitive presence in spontaneous action. As a tradition consecrated to the study of human consciousness, and the operations of the mind [l’esprit], the French spiritualist tradition provides a rich conceptual matrix for analyzing the nature of human thinking and its relationship to action. In such an analysis of human thought, Maurice Blondel set up a moral psychology and metaphysical anthropology, highlighting how the consciousness of the human being is linked to the objective order of existence, both in its material form and in the intelligible realities behind the nature of existence. This philosophical matrix helps to show how religious practices, through embodied engagement with the material world, are effective at generating a consciousness of metaphysical or transcendent realities. As such, this philosophical paradigm provides the means for constructing a theory of ritual, where ritual acts with symbols and signs may be rendered intelligible as the sensible means for the cognitive expression of spiritual activity.

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Avorgbedor, Daniel. "Ruptures, Junctures, and Difference." Musicological Annual 58, no. 1 (July 29, 2022): 7–41. http://dx.doi.org/10.4312/mz.58.1.7-41.

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Royal rituals and festivities are vibrant sites of cultural continuity among the Ewe of Ghana. The rituals exhibit elements of hyperreal, sonic, and sacred/secular sensibilities that frame performance and embodied affectivity. The royal event complex engages the multisensory, the carnivalesque and interstices of the sacred/secular in Ewe spirituality and religious outlook.

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Maas, Robin. "Practicing Christianity: Critical Perspectives for an Embodied Spirituality by Margaret R. Miles." Thomist: A Speculative Quarterly Review 54, no. 1 (1990): 155–59. http://dx.doi.org/10.1353/tho.1990.0050.

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Black, Jonathan. "The Holy of Holies: Pentecostal Spirituality and the Breaking of Bread." Journal of Spiritual Formation and Soul Care 13, no. 1 (December 27, 2019): 62–87. http://dx.doi.org/10.1177/1939790919896336.

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The Lord’s Supper is not widely considered a distinguishing mark of Pentecostal spirituality, and yet the Breaking of Bread has been at the very centre of British Pentecostal worship and devotion from the very beginnings of the movement. This article examines key features of Pentecostal eucharistic spirituality through a consideration of Pentecostal writing on the sacrament as well as the songs and practices of Pentecostal eucharistic worship. It is argued that a Pentecostal spirituality of the Supper rooted in meeting with the crucified and risen Christ in the Holy of Holies of the Lord’s Table encompasses the whole of the Christian life, by flowing out from the Breaking of Bread in contemplation, embodied response, cross-shaped speech, empowered mission, and holiness of life, and then drawing others back in to the Table to encounter the presence of Jesus in thanksgiving and joy.

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Faletehan, Aun Falestien. "‘Serenity, Sustainability dan Spirituality’ dalam Industri Manajemen Wisata Religi." Jurnal Pariwisata 6, no. 1 (May 22, 2019): 16–31. http://dx.doi.org/10.31311/par.v6i1.4780.

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By using a phenomenology study in two cases: Tiban Mosque Turen Malang and the Tomb of Sunan Ampel Surabaya, this research was designed to answer three questions: (1) How are the values of 'Serenity, Sustainability and Spirituality' embodied in religious tourism?; (2) How could managers design a tourism strategy to generate the values of 'Serenity, Sustainability and Spirituality'?; and (3) How is the model of religious tourism management based on the values of 'Serenity, Sustainability and Spirituality'?. As a part of qualitative approach, this research used data collection techniques such as interviews, observation and documentation. The results of this study demonstrated that the value of serenity was indicated by peacefulness in mind, feelings and body; the value of sustainability was marked with the environmental, social and economic aspects; and spirituality was specified by connectedness with oneself, the environment and the Transcendent. Related to these values, the managers seem succeeded in designing tourism strategies through strategic planning, asset organizing system, travel guides and evaluation method. This process leads to the emergence of the model of religious tourism management based on the values of 'Serenity, Sustainability and Spirituality'.

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Zaidman, Nurit. "The incorporation of self-spirituality into Western organizations: A gender-based critique." Organization 27, no. 6 (September 24, 2019): 858–81. http://dx.doi.org/10.1177/1350508419876068.

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Based on a review of existing qualitative research, this study proposes a gender-based interpretation and critique of the incorporation of self-spirituality into mainstream organizations. The article’s findings show that the enactment of self-spirituality in organizations often evokes experiences of tension or objection. The basic premises of self-spirituality culture are concerned with the authentic self and the emphasis on the individual’s awareness of his or her body, thoughts, and feelings is, in fact, a manifesto of the legitimate sources of ‘knowing’ at work. This premise is radically different from rationality as a fundamental principle of knowing and organizing. Self-spirituality further proposes an alternative to workplace relationships, which is based on a radical equality. I argue that these perceptions are embodied in gendered power relations—the relationship between the feminine self-spirituality and the masculine secular organizations. Two main modes of incorporation of self-spirituality into organizations were identified: the ‘domesticated masculine mode of incorporation’, which is presented as a ‘joining force’ in achieving main organizational values, and the ‘feminine’ modes of the incorporation of self-spirituality, which presents a revolutionary alternative to organizations. As for the viability of these modes of incorporation for creating change, self-spirituality in its domesticated masculine mode of incorporation appears to align itself with organizations public domain. In contrast to this, the two ‘feminine’ modes of incorporation create the possibility for self-spirituality to be lived by individuals as an ‘individual wisdom’. The study contributes to organization research by identifying ways in which radical alternatives may be incorporated into organizations.

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Snowber, Celeste. "Dancers of Incarnation." Thème 25, no. 1 (January 7, 2019): 125–38. http://dx.doi.org/10.7202/1055243ar.

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In poetic, sensuous and visceral language this article explores how one liturgical dance artist, whose work as a dancer and educator was centered in dance and theology for decades was informed by an incarnational theology to break open a field of embodied inquiry now situated outside the field of theological studies. The article is in itself a dance consisting of five movements which trace the journey of a liturgical dance artist from theology to doxology, embodied prayer and embodied inquiry to dancing in nature as a cathedral. Here in creating and performing site-specific work in the natural world, all of living and being is an embodied expression of spirit. Attention is given to the Biblical foundation of bodily expression and wisdom, moving to the fields of arts-based research rooted in phenomenology and curriculum theory to open up an embodied and poetic scholarship. Here writing is artistic and scholarly, personal and universal, evoking a physicality through the senses where connections between the holy and ordinary are honoured. Dance, movement and the body are rooted in incarnational and poetic expression and represent a philosophy through the flesh where physicality and spirituality are deeply intertwined.

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López, Danielle. "Calling the Soul Back: Embodied Spirituality in Chicanx Narrative by Christina Garcia Lopez." Magic, Ritual, and Witchcraft 16, no. 2 (2021): 264–67. http://dx.doi.org/10.1353/mrw.2021.0036.

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Cronshaw, Darren, and Stephen Parker. "Embodied Spiritual practices on the run: six exercises for a spirituality of running." Practical Theology 12, no. 3 (November 3, 2018): 239–49. http://dx.doi.org/10.1080/1756073x.2018.1540508.

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Hinson, E. Glenn. "Book Review: II. Historical-Theological: Practicing Christianity: Critical Perspectives for an Embodied Spirituality." Review & Expositor 86, no. 3 (August 1989): 450. http://dx.doi.org/10.1177/003463738908600329.

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Greenwood, Tracey C., and Teresa Delgado. "A Journey Toward Wholeness, a Journey to God: Physical Fitness as Embodied Spirituality." Journal of Religion and Health 52, no. 3 (October 18, 2011): 941–54. http://dx.doi.org/10.1007/s10943-011-9546-9.

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Hudak, Glenn M. "On the Web, on Reclaiming “Spirituality,” “Authenticity,” and “Revolution”: An Argument for Leadership-With." Journal of School Leadership 15, no. 6 (November 2005): 686–707. http://dx.doi.org/10.1177/105268460501500606.

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It is argued that the Web is transforming schooling in the 21st century, and as such altering the terrain of what leadership “means.” Theorizing our submersion in the Internet, we discover that the Web enhances a leadership-for paradigm, while at the same time it militates against what is defined as a leadership-with paradigm. For the power of the Web is its capacity to transform our desire for meaningful interconnectedness: transforming “spirituality” and “authenticity” into products for the self-help industry, and leadership into something not intended—disembodied leadership. In our postmodern culture, revoultionary leadership can act to counter disembodiment in its demand for an embodied, “incarnate” leadership. With embodied leadership comes our solidarity with one another: our passionate sense of commitment for social justice and where one acts with such intensity as to stretch the boundary we normally consider as being “professional” into being “revolutionary.” As such, revolutionary leadership is moral, spiritual, and authentic in that one is released from one's professional identity.

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Arghirescu, Diana. "Zhu Xi’s Spirituality: A New Interpretation of the Great Learning." Journal of Chinese Philosophy 39, no. 2 (March 1, 2012): 272–89. http://dx.doi.org/10.1163/15406253-03902009.

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This essay analyzes the spiritual dimension of Zhu Xi’s thought as reflected in his commentary on the four inner stages of the Great Learning (the Daxue ). I begin with a presentation of the notions “spirituality,” “religion,” and “practice,” and of the interpretative methods used. I then examine the signification of Zhu Xi’s Neo-Confucian numinous root as embodied in the luminous moral potentiality, investigate from this perspective each one of the four inner stages of the Great Learning, and point out the main attribute of the spiritual. I conclude with a portrait of the person for whom this method of practice was intended.

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Wu, Jiayue Cecilia. "From Physical to Spiritual: Defining the practice of embodied sonic meditation." Organised Sound 25, no. 3 (November 30, 2020): 307–20. http://dx.doi.org/10.1017/s1355771820000266.

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This article narrates my practice-based research in embodied sonic meditation, as a Digital Musical Instrument (DMI) designer, a vocalist, a composer, a media artist and a long-term meditation practitioner. I define the concept of ‘embodied sonic meditation’ in the context of electroacoustic sound art with the augmentation by music technology and human-centred design. I historically connect embodied sonic meditation to its roots in Tibetan Buddhism and several inspiring music compositional practices in the Western world from the second half of the twentieth century. I argue that physicality and spirituality are unified in an inseparable non-duality form, through sound, body and mind. I develop a methodology for embodied sonic meditation practice, built on fifteen design principles based on previous research in DMI design principles, neuroscience research in meditation, Csikszentmihalyi’s Flow Theory, and the criteria of efficiency, music subjectivity, affordance, culture constraints and meaning making. I then make reference to three proof-of-concept case studies that use a sensor-augmented body as an instrument to create sound and sonic awareness. I argue that embodied sonic meditation affords an opportunity for sound art to mediate cultures, improve people’s well-being, and better connect people to their inner peace and the outer world.

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Morley, James. "Embodied Consciousness in Tantric Yoga and the Phenomenology of Merleau-Ponty." Religion and the Arts 12, no. 1 (2008): 144–63. http://dx.doi.org/10.1163/156852908x270980.

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AbstractYoga, the ancient inter-religious thread running through all Indian Spirituality, shares a remarkable congruence with twentieth-century phenomenology. But this conjuncture is not based on a common aspiration of "transcendence from the world," as argued by previous comparisons. Instead, by applying the more advanced Existential Phenomenology of Maurice Merleau-Ponty to the more indigenous Tantric stream of yoga, it will be shown that this congruence occurs in just the opposite direction of immersion into the very "flesh of the world"—the lived human body as homology of the cosmos. Yoga may offer phenomenology a much-needed somatic contemplative praxis, as much as phenomenology may offer yoga the basis for an appropriate theoretical articulation.

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Eliza, Liyana, Aishah Ahmad Sabki, and Glenn Hardaker. "Pedagogy of life beyond extinction." Journal for Multicultural Education 14, no. 3/4 (August 10, 2020): 219–22. http://dx.doi.org/10.1108/jme-06-2020-0053.

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Purpose The purpose of this study is a reaction to COVID-19 and is intended to transcend the regular thoughts to deeper issues towards humanity and nature. The study explores the notion of extinction, and what we value, and alludes to humanity increasingly having fractured self-awareness in the context of the uncharted health threat of the global pandemic of 2020. The study focusses on a holistic perspective towards pedagogy that explores related issues of knowledge, spirituality, self-awareness and embodied actions. Design/methodology/approach This study adopts a reflective, and exploratory, style that is an enabler for future research into pedagogy that is focussed on humanity and nature. Findings The conceptual paper explores an holistic perspective towards pedagogy that considers issues of knowledge, spirituality, self-awareness and embodied actions. Originality/value This study’s intention is to extend our notion of pedagogy that looks beyond educational institutions in seeking a wider understanding of humanity and nature. The concept of “pedagogy of life beyond extinction” is used as a way to identify a selfless way in life that is underpinned by self-awareness. This provides a lens to intrinsic and extrinsic values that come from an interpretation of truth in our existence beyond self-interest.

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Z. Geh, Eugene. "Organizational spiritual leadership of worlds “made” and “found”." Leadership & Organization Development Journal 35, no. 2 (February 25, 2014): 137–51. http://dx.doi.org/10.1108/lodj-04-2012-0052.

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Purpose – The purpose of this paper is to introduce and define the concepts of “energy” and “feel” into understanding organizational spiritual leadership. It does so through the following. First, it offers a view of workplace spirituality by defining the role of organizational spiritual leadership. Second, it introduces the metaphors of “made” as well as “found” organizational worlds, reflecting a constructivist and positivist perspective, respectively, and highlight their relevance to organizational spirituality. Third, it adapts David Kolb's experiential learning model to articulate an experiential learning model for navigating feel in both “made” and “found” worlds. Finally, it derives implications for leadership and organizational development research and practice in the context of workplace spirituality moving forward. Design/methodology/approach – This is a conceptual paper. It explores the ideas of “feel,” “energy,” and “inspiration” in the context of organizational spirituality. It also articulates an experiential learning model for navigating feel by taking into considering the constructivist and positivistic ontological perspectives embodied in the metaphors “made” and “found.” Research limitations/implications – This conceptual paper invites a re-consideration of commonly understood concepts such as motivation, and performance in the context of organizational spirituality. Practical implications – This paper includes telling implications for leaders seeking to understand the increasingly important concept of workplace spirituality. It invites them to seek to better understand why and how organizational spirituality matters to themselves and the people they lead. It prompts them to reconsider the value of important organizational constructs and their continued relevance in a rapidly changing workplace. Originality/value – To the best of the author's knowledge, this paper introduces an original conceptual experiential learning model for navigating “feel” in both “made” and “found” organizational worlds in the study of organizational spirituality.

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Lazenby, Keyona Saquile. "Spiritual democracy: The politics of patriarchy versus embodied spirituality as a sacred leadership praxis." Review & Expositor 118, no. 3 (August 2021): 367–76. http://dx.doi.org/10.1177/00346373211065182.

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Patriarchy is a common denominator interwoven into Christianity’s and Ifá Isese’s culture, tenets, rituals, and infrastructure. It is a force that negates women’s spiritual power and anointing. Within the Christian and Ifá traditions, women’s spiritual power and presence have been largely suppressed, discarded, and ignored. Although these women are the spiritual backbone of their respective communities, they have been regulated to “leadership” positions that do not hold any authoritative power. This article offers a liberative model based on embodied spirituality for African and African Diasporic Women. The politics of patriarchy have stifled their spiritual and religious expressions and limited their leadership possibilities in their respective Christian and Ifá Isese (West African Indigenous Spiritual Tradition) communities. I propose the liberative model I term “spiritual democracy” to inspire these women to live their voice, power, authority, and presence.

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MaCdonald, Arlene. "Immortal Organs: Spirituality in the Resurrected Lives of Organ Transplant Recipients." OMEGA - Journal of Death and Dying 53, no. 1 (August 2006): 51–67. http://dx.doi.org/10.2190/9966-qkgd-h7ec-h413.

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At the heart of the scholarly critique of organ transplant is an unshakeable conviction that the zeal for transplantation stems from a misguided endeavour to resist death indefinitely and unnaturally. Based on ethnographic research with recipients about the religious or spiritual import of their transplant, this article argues that the immortality organ recipients seek is not a simple hunger to live longer but a complex rendering of eternal life founded on embodied experiences of illness and transplant and the social networks these experiences give rise to. Post modern medicine does not solve the problem of death, but it does contribute to new understandings of life after death.

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Mayer, Jeffrey S. "Re-Membering Catholicity: Higher Education, Racial Justice, and the Spirituality of the Posthuman University." Religions 12, no. 8 (August 16, 2021): 645. http://dx.doi.org/10.3390/rel12080645.

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In the reinscribing of white supremacy in the United States, the contemporary university as a place of exclusion presents a problem of religion. Approaching religion as “the search for depth” and addressing the “techno-myths” of betterment, longevity, and the rituals of enacting these myths that capture today’s social imaginaries, this paper proposes an alternative to religious faith in “rising” and the rhetoric of the contemporary American technocratic-meritrocratic paradigm. Adopting the posthumanist methodologies of reflexivity and diffraction, the author argues for an embodied catholicity of the university as a community, an open system rather than a pre-formed locus to which racially minoritized students are “added” or “included”. In advancing the co-creativity of a Catholic-pluriversal university via an ethic of love and care, the author presents a Christian spirituality that is itself a technology that offers the hope of enacting a more life-giving congruence between the sacred and the secular than the myth of Manifest Destiny and the racialized violence that is the continued manifestation of that mythos. Embodied in the posthuman mystic’s practices of “re-memory,” the author presents Christianity as a performative-pluralistic religion of evolution, one of common action with the potential to draw into something new the energies of creativity in today’s university.

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Visser, Anja. "Introduction to “Spiritual Care for People with Cancer”." Religions 11, no. 4 (April 13, 2020): 186. http://dx.doi.org/10.3390/rel11040186.

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There is little question that the diagnosis and treatment of cancer increase existential and spiritual needs and that these needs relate to how patients adjust to their experience. This Special Issue of Religions focusses on studies examining spiritual needs and spiritual care interventions among people with early-stage cancer (stages 0–III) or who have chronic/returning types of cancer. The spiritual care interventions discussed in this Special Issue involve multi- or interdisciplinary forms of spiritual care. Interestingly, all studies in this Special Issue emphasize the narrative and meaning-making dimension of spirituality. More research is needed on the relational and embodied dimensions of spirituality. The varied methodologies and disciplines applied in the studies of this Special Issue show the complexity and richness of spiritual care, which needs to be reflected in the organization of oncological care as well.

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Kieft, Eline. "A Personal Relationship with the Mysteries." Thème 25, no. 1 (January 7, 2019): 139–54. http://dx.doi.org/10.7202/1055244ar.

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This article investigates the possible role of improvised, conscious dance movement in nature as a way of reclaiming our direct experience of the metaphysical. I first discuss some aspects of the body and embodiment, not as contradictory with but absolutely essential to spirituality. I briefly touch on the possibility of embodied ecstasy, as well as various elements of embodiment such as awareness, alignment, presence, and connection. Then, after introducing some notions of dance and spirituality in various contexts, I zoom in on the ingredients of improvised movement as a way of negotiating the unknown, unpacking the possibilities of movement improvisation as a spiritual practice. Thirdly, I consider the potential for waking up to the sacred all around us, when movement practice is brought out into nature. Finally, I weave these threads together in some concluding thoughts on the role that dance can play in enhancing mystical participation in an enchanted world.

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Rice, Monte Lee. "Pentecostal Oral Liturgy as Primary Theology." Journal of Pentecostal Theology 27, no. 2 (September 14, 2018): 259–83. http://dx.doi.org/10.1163/17455251-02702006.

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An ongoing task in Pentecostal studies is identifying categories that articulate Pentecostal theology in manners congruent to the intensely embodied liturgical practices that fund Pentecostalism as a theological tradition. In this paper the author suggests as a promising rubric, the patristic era’s monastic and ascetically rooted, Evagrian notion of prayer as theology, which has deeply funded the liturgy as primary theology movement. Together, the author calls these notions the Evagrian-LAPT grammar of prayer/liturgy. Part One explores how Steven Land’s A Passion for the Kingdom monograph was a direct by-product of the LAPT movement, thus describing Pentecostal spirituality through the Evagrian-LAPT grammar. Part Two suggests how this grammar clarifies three pertinent foci within Pentecostal spirituality; Pentecostal primary theology, liturgy, and liturgical ascetics. Part 3 delineates as the liturgical ascetics of Pentecostalism, the shalomic efficacy of its oral liturgy, which generates its primary theology of eschatological hope.

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Journal articles on the topic 'Embodied spirituality'

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