Category: Spirituality

Executive Summary

The achieving the main goal of Sustainable Development of Spiritual Model for Tirupati region, the project is aimed at assisting the religious heritage tourism sector, mainly medium-sized tourism businesses and stakeholders, in developing favorable social, economic, and environmental benefits based on the natural and cultural setting of the South India.

The project’s objective is to collect resources, incentives, and tools that will be used by local tourism enterprises. In addition, tourism project seeks to solve the problem of site management and retain the world heritage site values, and mitigate possible site threats.

In the course of project, several general principles for sustainable cultural heritage have been created from existing principles of cultural heritage preservation. Based on those principles, three lines of strategies have been presented for the local tourism businesses. Important statistics and financial reports have been compiled within main tourism business of the region, as well as best tourism practices have been analyzed to introduce positive changes for sustainable tourism. The examples will be presented as an auxiliary material.

Plans and principles for a common cultural heritage sustainable program have presented and the project to use the basic principles of the World Heritage Community to advance the tourism program in Tirupati region, South India.

The sustainable model for Tirupati region tourism development will be established in 2012 to promote sustainable tourism and encourage the preservation of the cultural heritage in India. In addition, the project will also be premised on the tourism program for Taj Mahal venue. The concerns will be specifically connected with the analysis of environmental pollution issues which involve transportation challenges.

Project Information and Objectives

Vision and Mission

The program is oriented on empowering and developing the tourism sector in the South India to continually innovate and improve sustainable tourism practices. The mission of the tourism project is to assist the tourism region in adjusting to sustainable tourism practices in economic, cultural, and environmental terms.

Main Objectives

1. To collect, record, and evaluate the best tourism practices that would be relevant for the given religious center;
2. Develop high-quality infrastructure at pilgrimage destinations to enhance the environment and attract more tourists to the place;
3. To market cultural heritage tourism practices and assess the benefits from implementing them;
4. To expand and develop the world heritage tourism project aimed at enhancing the management capacity and providing effective techniques to promote conservation and security;
5. To create strategic partnerships to encourage socio-economic benefits and employment by introducing capacity building of small business enterprises and promoting an economic diversity;
6. To assist the World Heritage Committee and the UNESCO Secretariat in solving the tourism management issue. It will contribute to ensuring the original character and authenticity of the religious site.

Program Partnerships and the Potential for Tourism Growth and Success

The core of the project is based on the principles and aspects described in the World Heritage Tourism Program that strives to take actions in the tourism industry sector to define how this field can contribute to safeguarding the cultural and national resources. In this respect, the framework provided by the program will serve as the basis for initiating joint activities and collaboration features between the identified tourist religious venue and the World Heritage Center of UNESCO.

The potential for the Tirupati region is enormous because this tourist site is known as the one possessing religious significance. Specifically, the tourist flow in the religious center amounts to 50,000 people daily, which is about 19 million people per year.

The current facilities in Tirupati do not meet the international standards and, as a result, the site fails to meet the increasing demand of visitors due to the lack of financing and resources. The above-established goals will contribute to higher profitability of the place; it will also attract a greater number of tourists.

The Starting Point of the Program

Investment Attractiveness Tirupati, Andhra Pradesh

Infrastructure and Strategic Location. Today heritage tourism, an important sector of the international tourism, has the highest potential for development. Millions of tourists visit religious and cultural sites annually and, therefore, tourism has become a cross-cutting problem of site management.

At this point, a great number of cities in the South India, particularly in Tirupati spiritual sector, lack necessary experience and trained personnel, as well as local policy makers and communities that fail to contribute to cultural and spiritual diversity of tourism.

Tirupati is located in Andhra Pradesh, the Southern Part of India. The region has two airports of the international level; it also included the port city. Hence, the airport is able to accept about 7 million passengers coming from different directions. Importantly, the region has developed infrastructure facilities, including rail and road network, banking facilities, impressive industrial estates, reliable communication infrastructure, and developed technical institutes.

State policies. The local government has ratified various industrial and investment polices to promote rapid production growth and develop service sectors with an international perspective. As a result, the government has managed to establish about nine industrial parks within a very short period of time.

Industry. A State Government enterprise, Andhra Pradesh Industrial Infrastructure Corporation, has already established 272 specialized parks and industrial estates.

Brief Overview of Tirupati

Tirupati, a religious place and a sacred site of pilgrimage, is situated in Chittoor region of Andra Pradesh, at a height of 500 feet above the sea level. The city has a well-developed chain of trains and roads and, therefore, the centre of the city of highly available.

The spot is known for the temple of Lord Venkateswara, the richest shrine in India. It is a significant pilgrimage site, with pilgrims climbing the hills to reach the hilltop, where Tirumala town is located. The town of Tirupati also has a number of temples and it is known for its brass and copper idols, as well as red wooden toys.

Potential Hazards to Spiritual Tourism in Tirupati Region

Loss of original character and authenticity because of encroachment. The pressure because of illegal encroachments and unplanned visitor facilities has a negative impact on the site area. In addition, encroachment hampers the normal pedestrian movement. Developmental pressure can be hazardous for the authenticity of the religious site.

Unplanned visitor behavior. Unregulated visitor flow can significantly hamper the tourist circulation. Site management system, therefore can eliminate lack of personnel resources and provides a regulation of visitors during holidays and weekends.

Project Implementation and Results

Developing Infrastructures

By advancing and sophisticating the municipal infrastructure, it will be possible to improve the quality of tourists’ destination and promote greater connectivity among the religious spots. Hence, Destination Utility infrastructure can be significantly enhanced by introducing cafeteria, waiting pavilions, clean water supply, toilets, and outside furniture.

Importantly, greater quality of transport organization at temple site, or near temples sites should also be supported with regard to the current environmental issues. Each area of the region should have specific interpretation centers providing tourists with a brief depiction of the region, including possible exhibits and displays on flora and fauna, museums locations, etc. At this point, documentation establishments for spiritual researchers will also be encouraged.

An important aspect of the project is connected to the provision of accommodation facilities such as budget hotels, camping tents, and luxury resorts. In this respect, the concept of township should be implemented to introduce a visionary community aimed at supporting the tourist population through introduction of commercial space, hotel networks, and entertainment malls.

The introduction of this program concept is rational due to the high attractiveness of the site for investment. In particular, enhanced religious tourist flow, potential development of IT hub, and possibility to introduce center of trade and commerce provide a solid platform for sufficient financial support.

Enhancing the Main Appeal of the Religious Site

Pilgrimage to religious sites is highly motivated by the willingness to experience divinity and mysticism of Gods. The experience can be gained through organizing spiritual pavilions for familiarizing the tourists with the Indian history, including its significance for the contemporary society.

Hence, spirituality pavilions will introduce the basic ideas about spirituality and science to stimulate the visitors to make inquiries about the philosophical problems in the Indian history. The course of tourism development, therefore, should be centered on the core appeal of the new tourism products complementing the attraction of the religious centers.

Apart from the spirituality pavilions, the presentation of specific historical sites and associated events can also be dramatized to attract more tourists and make the place more entertaining. For instance, a historical pilgrimage to the most notable religious sites should be organized and specific bus routs should be established. The transportation system, therefore, must be re-organized in accordance with the newly promoted religious destinations.

Preparing the Conservation of Resources

A comprehensive plan on restoring and conserving the cultural heritage sites is possible through the involvement of specific archeology departments located in Andhra Pradesh. Specifically, effective solid waste management can be introduced to minimize the negative consequences of visiting temples. Involving plant into regulating solid waster treatment can contribute to creating a healthier environment and ensure safety of religious sites and high quality of tourist services.

The development of township creates a number of environmental problems that should be split into two types – the construction and operation phases. At the first stage, it is purposeful to provide an ecologically friendly plan to minimize the effects of land acquisition, personal movement, workers camps, and site clearance.

Aside from environment management within the tourist district, the travelers, or potential customers outside the region, are fully aware of the implications their trip can have on local communities and environments. In this respect, they should have a feeling of greater responsibility for the trip they experience.

With regard to the above-considered problems, the establishment and continuous improvement of environmental approaches and polices is crucial. Waste, lodging, and transportation policies should be adjusted to the local conditions in the Southern region of India.

In whole, conservation of resources and presentation of sustainable model for spirituality tourism are aimed at promoting sustainable tourism in India and provide a forum for internal tour operator to share their opinions and experience to meet the highest international standards.

Engaging Government Participation

The government should take an active part in integrating tourism destination with recreational facilities, commercial regions, budget hotels, and luxury residents. At this point, the local authorities should pay closer attention to the private sector and its activities related to investing the tourism sector.

Multi-stakeholder partnership, therefore, is an inherent condition for advancing the tourism project. Additionally, the local communities should also be engaged with handling small businesses, such as souvenir shops, transport services, cafeteria, craft shops, etc.

With regard to the above, the government should create a partnership to identify the drawbacks in religious infrastructure, discover new opportunities, and provide the standards that would meet the international demands.

The detailed evaluation plan will look as follows:

1. Collecting feedback from tourist operators to create the appropriate facilities;
2. Enumerating the current facilities and other requirements for the visitors;
3. Providing strategies based on the above-presented study;
4. Receiving a detailed report on the proposed project (sustainability development of the spiritual tourism);
5. Identifying which aspects of the model are of the highest priority;
6. Preparing a step-by-step schedule for contractor and stakeholders;
7. Creating a conceptual framework for defining the skill gaps in cit management and service delivery;
8. Defining the exact responsibilities and roles of temple trust;
9. Evaluating effectiveness of the proposed project.

Introduction of Special Tourist Products

At the current moment, Tirupati is viewed as one of the most attractive spots among the tourists. However, due to the lack of human resources and inappropriate commercial infrastructure, the religious destination should be enhanced through introducing special interest tourist products, including ecological tours, a variety of recreational facilities, and sports clubs.

The township project, therefore, will provide the latest activities including a number of amenities and sites for tourists. In addition, an adequate commercial infrastructure will be tailored in accordance to the demands of the tourists. The hierarchy of commercial properties, including local shops, cinema halls, and entertainment destination will be included at a local area.

In order to introduce new products, the proposed project should be presented as an independent area for developing residential, commercial, and recreational districts with high standard infrastructure. The presented profile is designed for serving the entire population sample paying pilgrimage to the temples in Tirupati.

In order to meet the requirements of integrated development, quality institutional enclaves should be introduced to the township. At this point, introducing theme park can increase the potential number of visitors to religious destinations, particular to the temple of Tirupati.

Because, people, particularly the younger population are more exposed to entertainment, the Indian classical standards will also undergo change to meet the international ones. Therefore, theme parks will encourage the visitors to explore myths, themes, origins, and legends linked to particular deities.

Most importantly, the venue will also serve as a recreational and entertainment park for residents and tourists to spend time with friend and family. The usefulness and uniqueness of the park consists in promoting heritage and culture of India in an original way using up-to-date technology. The latter is used to promote the communication strategy that corresponds to the one practiced in the Disney World Theme Park.

Introducing Destination Promotion Strategy

The destination promotion strategy is congruent with values that the World Heritage Community promulgates. Because the project under analysis is the result of collaborative approaches used, the program on the World Heritage Policy.

In particular, building the capacity of tourism management “develops and/or refines a multi-stakeholder vision for tourism development at the site and creates and/or enhances the framework for visitor limits and monitoring, site interpretation and development of appropriate infrastructure” (UNESCO.org 2).

In addition, relying on the concept of potential collaboration, the tourism project should pay closer attention to tourism management plans playing a pivotal role in organizing workshops at the religious site. The priorities should be given to conservation messages and identification on visitors’ needs.

Training local community management and advancing the quality of human resource management is an essential component of successful sustainability project implementation. Because tourism creates a demand for a variety of services, the community should be provided with the opportunity for learning and development.

Introducing a well-planned tourism project through developing local history knowledge provides an invaluable experience and support for the tourism region. Indeed, training residents in marketing and business skills for existing tourism products will have a positive impact on helping to generate tools for mitigating pressures to the attraction sports. More importantly, the strategy will contribute to enhancing the concept of spirituality.

SWOT Analysis – Evaluating Future Opportunities and Predicting Challenges

The main strength of the project has been an effective, functioning partnership and a powerful Tirupati township network. Various organizations and institutions have been involved into the project implementation, including UNESCO. The credibility of the organization allows us to conclude that the project promises to be effective.

The major weakness of the program lies in the fact that the project involves a multi-faceted approach to introducing changes. Too many plans and strategies are implemented to solve multiple problems. As a result, a vast area of the tourism sector is engaged. In order to eliminate the weakness, the plan should be split into several subsequent steps of the implementation.

In order to advance the fulfillment of the project objectives, specific emphasis should be placed on establishing international ties with the world-known non-profit organizations that seek to support environmentally friendly projects on promoting and preserving cultural heritage.

In this respect, the collaborative features with international tourist enterprises should greatly contribute to the development of a competitive environment in India. Because Tirupati is one of the numerous religious centers in India, the competition in the country is rigorous. Therefore, sustaining a competitive advantage is a serious challenge.

Economic and Marketing Activities

Because the main purpose of the program is to develop and empower the tourist sector in the Tirupati region to improve tourism practices through the establishment of a well-coordinated township, the following economic and marketing stages should be overcome:

1. Developing a particular field of marketing and economic activity;
2. Applying to available economic and industrial infrastructure;
3. Initiating tourism project in Andhra Pradesh;
4. Creating a favorable employed environment;
5. Using natural resources with regard to the ecological environment;

The project can be interpreted as a potential support system for the rise of the local economic. The decisive role of the proposed tourism model is presented within two dimensions. First, similar to other spirituality models in the country, the township organization enhancing spirituality and environment assists in achieving the objectives.

Second, the religious center, along with other parts of India, is lagging behind such districts as Maharashtra and Karnataka in terms of industrialization and investment. Such a situation results in low growth of the domestic product. In order to reverse the economic recession, the proposed project should have a potential impact on the process of economic growth in India.

The project under consideration has been conceptualized to encourage various economic activities ranging from services to different industries being connected to the current industrial clusters in the district. The conceptualization of the project will provide the following marketing benefits:

1. Facilitation of the economic activity in the region by proposing infrastructural support to the industries;
2. Construction of the religious pavilions and involvement of industries in creating higher employment rates;
3. The proposed project will increase the revenues collected as a result of tourist activities;
4. Finally, the project will contribute to the welfare of the regional economy.

Conclusions

It can be concluded that sustainable development of the spirituality tourism programs has created serious disputes concerning eco-labeling and religious appeal and has provided the training implications for the region.

A great number of international organizations can be connected to sustainable tourism, but no concrete collaborative features have been created so far. The project under consideration, therefore, is aimed at facilitating the discussion in a global context to lay a foundation for work within the international tourism perspective.

The tourist model is indispensible to creating a solid platform for development of sustainable spirituality tourism, where the sustainability is interpreted through the prism of long-term development. This kind of project is especially important for the regions with developing infrastructure, where the concept of spirituality is not fully congruent with financial and economic possibilities.

In this respect, the regions should gain greater awareness of their responsibilities for the identified areas. In future, the international cooperation can make the mission much stronger to increase the quality of services and promote an ecologically healthy environment.

In order to create a well-developed infrastructure of the township, it is necessary to enhance site management to handle incoming human resources and provide support to employees organizing tourism programs for visitors. More importantly, when the concept of spirituality of the region has been developed, it will be purposeful to work out strategies for involving industries and local authorities in constructing an effective transport system to handle the tourists’ inflow properly.

Finally, once the basic objectives of the project have been achieved, the tourism region should come to the forth as an internally labeled district endowed with high marketing potential and competitive advantage for further development and improvement.

Taking into account the experience of related spirituality tourism project, Tirupati regions should be more concerned with the future possibilities for preserving the cultural heritage and promulgating the main religious venues as being culturally and historically important.

Finally, aside from cultural and historical concerns, the preservation of natural resources is of particular importance as well. At this point, introducing specific activities and measures minimizing the negative impact is urgent.

Works Cited

UNESCO.org. A Proposed Framework for the Development of Joint Cooperation on Nature Conservation and Sustainable Tourism at World Heritage Natural Sites, World Heritage Center, n. d. Web. <http://whc.unesco.org/uploads/activities/documents/activity-113-1.pdf>

Martial art is one of the ancient ways to combat against the opponent. Nonetheless, it is not a simple fighting technique but it also has its philosophy and religion. It is evident that despite being a violent act, every individual has to learn about it, as it is complicated and has a unique philosophy. A primary goal of this essay is to explain what martial art is and underline the importance of learning about it. In the end, the conclusions are drawn.

Firstly, martial art is a practice, which involves physical movements and spiritual background (Green & Svign, 2003). Nonetheless, martial art is not a simple fighting technique since it is evident that every movement has spiritual meaning. Surprisingly, martial art is a widely spread phenomenon, and its origin is unclear (Sharif, 2009). Its religious background also seems questionable. Nonetheless, Chinese martial arts have a strong connection with Buddhism, which is a calm and relaxing belief system (Sharif, 2009).

Nevertheless, Chinese martial artists consider it as a primary driver of power, as Buddhism principles are associated with the flow of life. In this case, it gives them the power to continue the practice. Additionally, martial arts involve particular tactics and pose, and each of them has a specific meaning, for example, the ‘horse’ posture implies that an individual is riding a horse (Farrer & Whalen-Bridge, 2011). Nonetheless, the poses might vary in different martial arts. In the end, it could be said that martial art is complicated, and a lot of philosophical and historical knowledge is required for successful practices.

It is evident that in general, people underestimate the importance of martial art and have a stereotype that it is only ancient fighting practices. It never comes to mind that each movement in martial art has unity with the religion of the region. It is complex and sophisticated, and cannot be considered as a mere fighting technique. Every individual should broaden his/her knowledge about the martial art since it might be one of the ways to find harmony with the body and inner soul.

Learning about the martial arts not only helps expand the knowledge about the existing fighting practices but also broaden the information about religious aspects of every Asian culture. In this case, learning more about the martial arts will break the existing stereotypes about this act. Moreover, the new knowledge might encourage individuals to start participating in this act since it remains beneficial from the psychological perspective.

In conclusion, it could be said that martial art is an ancient fighting technique. Martial arts vary in their meaning and intention depending on the region of existence. Moreover, martial arts involve various postures, which vary and have dissimilar meanings in different martial art practices. However, it is not mere fighting tactics, as it has its philosophy and religious structure. Nonetheless, some stereotypes, which ruin the genuine perception and meaning of the martial art, exist. Each individual has to broaden his/her horizons about the martial arts, as it is one of the ways to maintain the body in the proper physical condition and reach the harmony with the inner soul.

References

Farrer, D., & Whalen-Bridge, J. (2011). Martial arts as embodied knowledge. Albany, NY: State University of New York Press.

Green, T., & Svign, J. (2003). Martial arts in the modern world. Westport, CT: Praeger Publishes.

Sharif, S. (2009). 50 martial arts myths. New York, NY: New Media Entertainment, Ltd.

It is acknowledged that spirituality and religion play a significant role in treating older adults. These patients often reflect on their lives, but they do not usually share their concerns about the search for meaning, religion, or spirituality if not asked, so it is essential to help these people articulate and share their ideas and thoughts (Nelson-Becker, 2005). Two articles by Nelson-Becker (2005) and Nelson-Becker et al. (2007) are valuable sources for social workers who want to improve their skills in treating older patients since these works provide data of scientific research supported by many examples from real life.

One of the main points considered is that spiritual assessment is a potent tool that any social worker should use (Nelson-Becker, 2005). It is important to make the patient understand what exactly religion and spirituality mean to him/her. The assessment will also help identify those domains which can be explored by the patient with the assistance of the social worker.

It is also noted that the spiritual behavior of an older adult can find a way to help him/her cope with the difficulties he/she faces at present. Going to the church, attending services is meant for older people. For instance, Nelson-Becker (2005) claims that prayers often help patients find relief. Nelson-Becker et al. (2007) also state that prayer is often associated with belief and spirituality. Admittedly, social workers should take into account this information.

Apart from this Nelson-Becker (2005) points out that it is important to consider social support when treating older adults. Social workers should identify what patients are waiting for from such support and who is the best “supporter” for them, in their point of view. It goes without saying that this is very valuable information since a social worker will be able to know what exactly to do to comfort older patients.

I would like to point out that I was thinking about these issues before I read the articles. I understood that religion and spirituality can give many answers to older adult patients. Clearly, older patients need a specific approach where religion and spirituality play a central role. However, I must admit that my ideas were not properly outlined and I did not have the necessary experience to make sure I was correct in my assumptions.

However, the articles under consideration have become a certain experience for me. Nelson-Becker provides results of scientific research that are supported by many facts from real life. The researcher gives a list of questions to be asked to identify the best ways to assist older adults. Admittedly, sometimes it can be difficult to find the right words or topics for discussion to make older adults trust you and share their ideas and longings. The articles help solve these difficulties since they outline the most important points to mind when treating older adults in terms of spirituality and religion.

It goes without saying that I will use the information provided in the articles in my social work practice. I will be able to provide high-quality assistance to such patients because I acknowledged valuable information. For instance, now I understand the essence of such notions as spirituality, spiritual assessment in terms of older adult care. I also know how important religion and spirituality can be. Finally, I obtained a certain amount of experience when reading the articles in which I can adhere to my practice. I know those essential points to take into account when communicating with older adults. All this will undoubtedly help me understand the needs of older adults and help them cope with their difficulties.

Reference List

Nelson-Becker, H. (2005). Religion and Coping in Older Adults: A Social Work Perspective. Journal of Gerontological Social Work, 45(1-2), 51-67.

Nelson-Becker, H., Nakashima, M., & Canda, E.R. (2007). Spiritual Assessment in Aging: A Framework For Clinicians. Journal of Gerontological Social Work, 48(3-4), 331-347.

Introduction

This paper evaluates the significance of spiritual, magical, and religious beliefs on the psychological and physical health of an individual. The effect of magic, prayer ceremonies, and rituals will be closely investigated. True scientific empirical methods will be used to find out the actual influence of individuals’ personal, as well as societal beliefs in the supernatural substance and its influence over the material universe (Bdolak, 2010). In the recent past, it has been illustrated that prayers are heard and answered. Prayer can refer to the transfer of an individual from one psychological state to the other. A stingier look at the personality traits of the non-physical beings will be investigated. Romberg (2009) argued that an individual could increase the pace of healing their own physical and mental injuries by using their feelings and thoughts.

Some of the key themes addressed by this paper include the use of personal subconscious powers to cure and heal, which has been practiced for centuries by peoples from various cultures. Religion has been the fundamental concept in transforming the individual’s state of mind. The other theme covered by this paper is the use of musical sounds, musical instruments, and songs in the search and application of the curing power. It is known that individuals are not to enter into a deep trance and are capable of gaining access to vast resources for their individual bodies and the great power that comes with the supernatural. This paper will closely investigate the shamans and the magical techniques they employ. There are practical techniques used in such ways, as illustrated in Shermers’s works in pseudoscience. The fundamental concept in the use of such power is the energy that an individual possesses. Tribal leaders have been known to make use of natural toxins or substances to obtain these powers of the Tantric state (Shermer, 2002).

Problem statement

How do religious, spiritual, and magical beliefs contribute to the healing process? Do they have a central role, or are they random and incoherent concepts playing only a symbolic rather than a real medical role?

Literature review

Magic

According to Bdolak (2010), magic is the process of turning, shifting, or twisting nature. She also argued that it is also the process of enhancing life for oneself and all individuals around a person. The universe of the seen and unseen converge when individuals practice healing by magic. This is an astounding gift that all humans innately develop as these are factual arts of nature found within and around individuals. Most individuals do not realize that they possess healing powers that can be used to heal themselves. Human beings tend to devalue themselves and their abilities. For decades, people have been healing themselves by essentially moving energy. As the world progressed into the modern era, some basic but powerful dominion of energetic healing emerged (Bdolak, 2010).

Bdolak (2010) continued to argue that if individuals can utilize energetics to cleanse and clear their chakras and aura, they can empower themselves to heal their physical and psychological injuries. It is also suggested that if an individual can regularly put energetics to practice, the individual will evolve and grow just like a spiritual being. In addition, any procedure of spiritual or religious training acquired or learned will become vivid to the individual when he/she realigns with his/her body and her/his true energetic self. Bdolak (2010) emphasized that energetics make an individual healthy, balanced, powerful, and in contact with an individual’s true essence if an individual chooses to practice and utilize it on a regular basis and actively. Energetics brings to the fore what was originally hidden within an individual and allows the individual to activate it and express it openly (Bdolak, 2010).

Tao Yin, directly translated, means energy directing. This is a form of energy enlivening practice that originated from Taoism, which is a part of China’s ancient philosophical system. Tao Yin is a central part of the universal Tao exercise. It involves a sequence of stimulating exercises. Through their correlation principles, these practices create harmony in the mind, body, and spirit, making one discover equilibrium within nature and a method to shift freely within the ebb and the course of life’s endless current. From ancient history, women and men in China have devoted time and energy to the research on essential harmony between nature and the human race. These scholars called themselves Taoists. Taoists perceive humans as organisms in a large existing organism known as nature, which itself lives within an even bigger living creature: the universe. Translated, the word Tao means “the way.” This refers to the way of the universe, the way of humans, the way of nature, and finally transcends to the way to unite together in the essential harmony of all organisms (Chia, 2005).

Tao is the route to the origin of life, the undifferentiated power that permeates all organisms, the formless. Taoists focused on invisible energetic powers that provide life to all these organisms. The ancient Taoists discovered that there is no clear distinction between the psychological, emotional, physical, spiritual, and emotional selves. Whatever occurs in individuals on any of these phases has a multiplier effect on all the other phases too. Chia (2005) argued that the body, spirit, and mind are closely related because they are all exceptional aspects of the same origin of energy. For example, this means that the anxiety will reveal itself on the body as physical symptoms if an individual was overstressed. If an individual misuses or neglects his/her physical body, they are bound to be vivid effects on the individual emotionally or psychologically (Chia, 2005).

The Chinese refer to the life energy force as Chi. The ‘Chi’ rotates throughout the body in certain pathways, conserving the integrity of the mind, body, and spirit. The ‘Chi’ is the vigor of vitality at work in the universe, human bodies, and nature. For Taoist scholars, good health means a lot more than the condition of the various sections of the physical body. To the ancient Taoists, an individual who was sick meant that there was a blockage in the circulation of Chi in the body. The remedy to this was unblocking the blockage and increasing the circulation of an individual’s Chi. They developed a series of meditations and exercises that replicated the natural processes that they observed. They discovered that nature does not waste anything. Nature ensures that it conserves, recycles, and transforms everything it encounters. Therefore, the exercise and meditation regime of the Tao Yin helps and allows individuals to preserve their own vital life force, transform any hazardous or unbalanced energy into clean and useful energy, and recycle the life force through the individual’s body (Chia, 2005).

Spirituality

It is suggested by Joshi (2007) that there is a relation between spiritualism and mesmerism, a medium that is shared among phenomenological traits with several similar organizations of its day, the foremost being mesmerism. Spiritualism was dependent, and an embellishment of the early investigations conducted with hypnotism. Mesmerism included a mystical and a medical component, and in certain instances, mesmerized patients exhibited facilitation for the paranormal and the capability to talk to the deceased. Most scholars agree that the concept of the spiritualist movement began in the year 1848. This is closely associated with the Fox sisters. The fox sister had the ability to communicate with the dead from the tender ages of 12 and 14. It would be an understatement to think that only individuals who are uneducated and reside in rural areas can be accepted by the spiritualist movement (Joshi, 2007).

According to Emoto (2010), the power of prayer can change the molecular structure of a water molecule. In a study carried out in his office during the year 1996, a photograph of a water crystal was taken prior to the conduction of prayers. The result of the photograph was a deformed hexagon-shaped figure. Emoto then called for prayers for 500 of his friends from various locations in Japan. After a few minutes, he photographed the water crystal again and found out that it had now formed a perfectly beautiful hexagon-shaped crystal. Emoto (2010) further argued that the prayer sent from all over Japan travel all the way to the water crystal. In a similar study conducted in 2003, but with the prayers in Israel, the same results were achieved. From this experiment, Emoto realized that prayers had the power to travel across land and oceans so as to reach a small vial of water in his office (Emoto, 2010).

The pure intentions of human beings have the power to transform water. In whatever condition that the water was in, it had the capability to respond to compassionate thoughts and form spectacular crystals. This experiment is an opener as it is simple to complain or criticize social systems, but this does not help in forging ahead. For humanity to progress, it needs to reaffirm its current circumstances with gratitude and love. Individuals should be cautious of methods that change water negatively, such as electromagnetic radiations from computers, televisions, and mobile phones. Most individuals feel that they cannot live without these gadgets. However, they do not realize that they are a great source of electromagnetic radiation. In an experiment carried out on water exposed to the words of love and gratitude before being exposed to electromagnetic radiation, it was revealed that water that was exposed to the gratitude and love words was far more resistant to radiation than water that was not exposed. Emoto (2010) argued that the original form of man or humankind was water. Therefore, if water can insulate itself from radiation using love and gratitude, then human beings can also be protected by similar positive energy from any other negative energy (Emoto, 2010).

Emoto (2010) further suggested that if love and gratitude can protect water against the adverse effects from electromagnetic radiation, this can also be inferred to mean that it can ward off all the illness in the world. Despite the vast technological advancement made in the medical field, the immune system’s ability to heal itself has significantly diminished. Emoto (2010) believed that gratitude and love could revitalize an individual’s original, strong immunity and potential to heal-self. He further stated that when individuals have a sense of overwhelming love and gratitude in their hearts, that loving force revitalizes the individual’s defenses. In essence, the individual is protected, even from very strong viruses. As individuals are filled with love and kindness, they experience few negative feelings and thoughts. As a result, they do not attract any negative energy from their surrounding environment, such as diseases (Emoto, 2010).

From the ancient editions of science and health, Christian scientists associated with religious healing had staked out their position against the medicine and organized Christianity prevailing at the time. They believed that both the clergy and physicians had lost focus of the truths brought to light by Jesus Christ, and as a result, they have struggled blindly and usually ineffectively against illness and sin. The religious healer’s attitudes towards the physicians of the nineteenth century were pegged on outright derision. For instance, they claimed that there was less disease and better constitutions when doctors were few, and little thought was directed at sanitary objects. In addition to condemning the drugging of allopath’s, the washing of hydropaths, and the dietary habits of the Grahamnites, they saved an exclusive dose of invective, especially for all Mentalists and crests of the mind, who were regarded as criminals at the worst and the least, fraudsters (Schoepflin, 2002).

Homeopathy was believed to stand in between the radiance of Christian Science and the darkness of allopathy. Since the truth of science had been established, homeopathy had to be put aside. Christian Science, with its ideological denial of evil and matter, openly invited some subscribers to embrace human immorality. This would have been the situation if religious healers had not held to the strict principles and practical practice of moralism. It is argued that the scientific reform of Christianity comprised a restoration of the true apostolic faith, which had been eroded and abused over history. The subscribers required a spiritual dose of regular daily learning about the bible and science, prayer, health, and the period of pain to untie their scientific comprehension and illustrate the reality of health (Schoepflin, 2002).

Although misery does not appease God, and superlatively speaking does not subsist, it inevitably suggests that sin, death, sickness, and death shock one from a world of illusion and shifts them to a path of spiritual comprehension. Emphasis is placed on strict adherence to moral standards, even in issues concerning diet. This strong and assertive emphasis on individual morality and exclusive devotion to the bible, science, and health came to distinguish religious healing in America from mind healers and generic scientists (Schoepflin, 2002).

Real prayer makes use of the universal principles of action and reaction. The thought is regarded as an incipient action; the response or reaction originates from the inner mind that coincides with the nature of thinking. The idea is that when an individual thinks about the good, good will follow, and when one thinks of evil, evil will follow. When individuals engage in prayer, in essence, they are implanting a certain pattern of thought or mental picture in the universal imaginative mind that allows what people consciously believe to appear true. The imaginative law knows how to transform thoughts and patterns availed to it. The results will be viewed as a form, experience, function, or event (Murphy, 2007).

It is argued that, in prayer, one encounters a transformation of the mind as he or she begins to realize what the truth is, and the mind starts to adhere to the truth. Prayer discloses the truth that the almighty is supreme and omnipotent in tackling all human problems. Whatever the difficulty one may be experiencing, and regardless of how complicated the issues may appear, prayer can result in a harmonious resolution and realignment of one’s affairs in agreement with the divine order. Murphy (2007) argued that prayer is not an act of requesting anything from God. He also noted that prayer is also not an effort to transform the will of God. Prayer changes the condition of one’s own thoughts. Prayer is not a cowardly suppliant, beseeching, begging approach to a God or a request of favor. Instead, prayer is the positive attempt of someone acting with passionate belief and confidence that God, whose intelligence is infinite, will act according to the temperament of the thoughts exemplified in mind. The answer to prayer lies in the individual’s mind based on what he or she perceives as truth (Murphy, 2007).

According to Kinslow (2011), the most important thing in life is awareness. He believed that, without awareness, an individual has nothing. He argued that, without awareness, individuals would not be able to love their spouses and children, drink coffee, or work in their workplace. For all purposes and objectives, without awareness, one cannot exist. Awareness is not connected to the mind. If the mind could be compared to a light bulb, then it would suffice to link awareness to the electricity that makes the bulb light up—a poor thought of awareness in the brain results in misunderstanding, bewilderment, and finally misery. A mind illuminated with awareness is relaxed and present. It exhibits a serene gentleness that influences others to feel comfortable. If one recognizes awareness as his or her innate light, he or she will be closer to comprehending its principal significance (Kinslow, 2011).

The eminence of a person’s awareness unswervingly determines the individual’s eminence of life. It is critical for one’s awareness to be vibrant and alert. Darkness can be compared to the weakening of awareness. Deprivation of exercise, medication, alcohol, poor eating habits, exhaustion, grief, greed, and anger all have a diminishing effect on the consciousness and, as a result, impair’s a person’s capacity to view the universe in a reassuring way (Kinslow, 2011).

Buddhism

Zen cannot be feasibly understood unless one considers the ideology that the achievement of true understanding is indissolubly linked with a change in behavior. In this instance, Zen is deeply founded in Buddhist thought, for which behavioral transformation is a prerequisite for salvation. Greed for the property, self-conceit, and glorification is to be discarded. The feelings projected towards the past are one of appreciation, towards the present, future service, and of responsibility. To live in Zen translates to conducting oneself and the universe in the most appreciative and respectful frame of mind. This is a feeling that is the core of secret virtue, a very distinctive feature of Zen discipline. This means to conserve natural resources; it emphasizes that each resource should be fully utilized, be it economic or moral. As a positive objective, the ethical aim of Zen is to achieve comprehensive security and fearlessness. This is a principle of character and not intelligence, which suggests that Zen grows out of determination as to the initial principle of life (Fromm, 1960).

Fromm (1960) argued that the assumption of discordance between psychoanalysis and Zen Buddhism originates only from a superficial perspective of both approaches. Contrary to this is the affinity between the two approaches seems to be strong. The ethical consideration common to Zen Buddhism and psychoanalysis is a state for achieving the goals of Zen, which is incapacitating greed, whether it is greed for glory or possessions or any other form of greed predominantly termed as coveting in the scriptures of the Old Testament. In Zen and psychoanalysis, greed is termed to be a pathological portent. It thrives where a person has not yet developed his or her productive and active capacities. The objectives of Zen transcend the objectives of ethical behaviors, just like psychoanalysis. It can be argued that both approaches assume that the success of their goals brings along with it an ethical change, which is the overwhelming greed and aptitude for compassion and love. They do not make an individual pursue a righteous life by suppressing the evil wants. However, it is expected that negative desire will vanish due to the warmth and light of enlightened consciousness (Fromm, 1960).

The connection between enlightenment and ethical change may be regarded as minimal. However, it would be a critical error to imagine that the objective of Zen could be separated from the goals of overcoming greed, folly, self-gratification, or that harmony can be attained without a similar transformation in the individual’s character. According to Fromm (1960), an individual who has attained a productive level is not greedy. However, he has to overcome his portents and the fictions of sapience and omnipotence. He views himself as he is and is humble (Fromm, 1960).

The teaching strategies of Zen are to direct the student into a corner. The koan enables the student to seek refuge through intellectual reasoning. The koan is similar to a barrier that makes any escape impossible. The analyst is supposed to act in a similar manner. The analyst should make sure he avoids the error of giving the patient any interpretations and explanations. This will only stop the patient from transforming from reasoning to experiencing (Fromm, 1960).

Neo-Shamanism

For ages, many cultures have harbored a belief in extraterrestrial creatures believed to exist in space. There have been reported accounts of alien abductions from across the world. Such accounts narrate how the victims were taken against their will and forced into experiments of some sort. An alien abduction can be said to consist of the removal of a victim, usually in case a human being, into captivity by extraterrestrial species with the aim of conducting spiritual enlightenment, medical experiments, and crossbreeding. Many cynics believe that abduction stories are associated with a variety of experiences that include dreams and sleep paralysis rather than practical occurrences in the physical world. Individuals who confess to having experienced alien abductions can be classified into two categories. This includes the “abductees” who are victims of alien experiments that are deeply scarred by trauma from the abductions and “experiences” who are victims of abduction who have derived spiritual enlightenment as a result of their abduction (Shermer, 2002).

An individual’s inclusion within one of these categories illustrates a correlation with the abduction researcher who made the first contact with the victim. Given that the strategy of choice for most researchers is hypnosis, even on occasions in which the victim clearly recalls the abduction experience, this classification of abduction experiences implies to skeptics that the investigator bias is the determining factor behind the phenomenon. Most abduction researchers respond to this reproach with the affirmation that hypnosis, when correctly and carefully used, is an essential tool for uncovering repressed memories (Shermer, 2002).

The use of hypnotics in the study of abduction can be traced to the first case that was published involving Betty Hill and Barney Hill. While traveling on a highway in the United States, the Hills noticed a bright light that was shifting rapidly across the sky. They made frequent stops with the aim of viewing the object when on one occasion, it changed course and hovered above their vehicle. Out of fear of being captured, they drove off but could hear beeping sounds in the rear. Later, they discovered that they could not account for about two hours of their journey. However, this could be explained by the frequent stops made to view the object. They reported the sighting to their local air force base and after a few months. Betty began having dreams about her experience with the inhabitants of the craft. During therapy, both Hills could recall their encounter with the abductors (Shermer, 2002).

The Puerto Rican ‘Brujaism’

The sumptuousness of premonition and magic has been a major issue of contention in the past three decades from a multiplicity of anthropological perspectives on the form, knowledge, and performance. This also forms such theoretical perspectives as post-structuralism, post-colonialism, and phenomenology. However, these theoretical perspectives arise out of particular pragmatics of the Brujeria founded on the eclecticism of its ceremonies, the profanation of its ethical economy, and mixed traits of its members. Why do people of diverse ethnicity, social backgrounds, and gender, while most of them do not believe in such things, come for consultations with other healers and brujos? The theory of belief, as blurred as it may be, looks inescapable. Belief can be assumed as the prerequisite condition for magic and rituals to be effective, but it is virtually impossible to identify within the spiritual sphere of the Brujeria (Romberg, 2009).

Romberg (2009) narrated his encounters with Tonio, who was a well-renowned espiritista. On their first interaction, Tonio pointed to the cave of Loiza, which was across his house with a lot of pride. He talked about its significance to the local residents of Puerto Rico. This is a mystic place inscribed in the national history of the country. It was once the residence of a famous female chief named Loiza. The town of Loiza got its name from this famous female chief. According to the local legends, she had jurisdiction in the area of Jaimano along the margins of the Rio Grande De Loiza. She was abducted and forced into marriage.

When asked about the Brujeria and the espiritismo, he uncovered a medal made of silver under his shirt and inscribed on it is the virgin of mercy. The local legend narrated that the virgin of mercy appeared to him. It is believed that everything around Tonio usually grows very fast. Tonio prays in Latin and uses it to heal. He also speaks as a famous Spiritist medium in the custom of scientific spiritism. Spiritism was founded on the belief in human interaction with enlightened spirits and reincarnation. European romantics held that enlightened spirits could lead people into establishing a progressive, morally just world. This is the reason why spiritism was accepted by the 19th century anti-colonial, liberal, and progressive elites. This was a reaction to the hegemony of the Latin catholic dominance in Puerto Rico and grew through the decades as a legitimate domain for alternative transcendental activities (Romberg, 2009).

An espiritista who interacts with enlightened spirits and tames and exorcises the evils among them is known as a brujo. Tonio talked about his encounters after undergoing surgery for appendicitis. After the operation, the incision was severely infected. At this juncture, he instructed one of the hospital staff to bring him a piece of fresh bacon, which he then placed on the incision scar. Miraculously, the scar was immediately cured. The doctors attending to him could not explain this phenomenon. Tonio is well acquainted with healing plants and all manners of prayers. He even goes further to list several ailments and their possible cures (Romberg, 2009).

Conclusion

In Puerto Rico, brujas derive their healing from a combination of magic rituals and spiritual beliefs. The brujos have a wide variety of clientele coming from different social backgrounds, ethnicity, gender, and most of whom are not believers of brujas. The question is why they visit the healers. Neo-shamanists believe that some of their encounters with extraterrestrial species benefited them with spiritual enlightenment. This thought has been heavily criticized by cynics. On the other hand, the Buddhists believe that the power to heal lies within the individual, that is, if one can contain personal greed for material gains. An individual who has attained a productive level is not at all greedy and views himself as humble.

References

Bdolak, L. (2010). Healing magic: Learn to heal yourself and others. Bloomington, United States: Author House.

Chia, M. (2005). Energy balance through the Tao: Exercises for cultivating Yin energy. Vermont, United States: Inner Traditions /Bear & Co.

Emoto, M. (2010). Messages from water and the universe. New York, United States: Hay House.

Fromm, E. (1960). Zen Buddhism & psychoanalysis. New York, United States: Taylor & Francis.

Joshi, S. (2007). Icons of horror and the supernatural. Westport, United States: Greenwood Publishing Group.

Kinslow, F. (2011). The Secret of instant healing. New York, United States: Hay House.

Murphy, J. (2007). Techniques in prayer therapy. New York, United States: Hay House.

Romberg, R. (2009). Healing dramas: Divination and magic in modern. Puerto Pico Austin, United States: University of Texas Press.

Schoepflin, R. (2002). Christian science on Trial: Religious healing in America. Baltimore, United States: JHU Press.

Shermer, M. (2002). The skeptic encyclopedia of pseudoscience. Altadena, United States: ABC-CLIO.

A spiritual discipline is something that should take a considerable part of human life and change it in the way that makes a person closer to God.

On my opinion, a spiritual discipline is the one that has to be taken seriously, from the bottom of a human heart. It is crucially important to take it regularly in order to keep proper relations with God and make use of them during this life. Personally I, a 28-year old non-denominational Christian, believe that spiritual disciplines are the activities, which can make people more valuable and create a kind of space, where God will play a leading role.

This time, I have to concentrate on such concepts like lectio divina, meditatio, oratio, and contemplatio. After practicing sacred reading, as one of possible spiritual disciplines, I get a chance to comprehend deeper the essence of my life, the role of God, and ministry, improve my self-awareness, and become closer to God and universe.

Practicing Sacred Reading

My spiritual practice consists of several steps. One of the most responsible steps is to pick out a book that can be easily readable. It should not take too much space, the paper has to be white (it is my personal desire), and the author should prefer not too complicated style of writing.

I make a decision to read Holy Bible in an easy-to-read version. The next step in my practice is to find a quiet place with enough light in order not only to learn lection divina but also enjoy the comfort and burn a desire to read more. It is also very important to choose time for reading the book. For me, not too late evening is just fine. Proper chosen book and the place for reading make it possible to concentrate on meditation.

With the help of accurate suggestions of the prayer, the way to contemplation may be open to me. This plan for my spiritual practice is almost perfect. The only issue that is obligatory is my desire to complete this task. It is a new activity in my life, this is why the more time I spend on preparations for this practice, the more desire I get to start this affair.

Self-Awareness and My Place in the World

Tony Jones (2003) admits that “reading without meditation is dry. Meditation without reading is subject to error. Prayer without meditation is lukewarm. Meditation without prayer is fruitless. Prayer without devotion leads to contemplation whereas contemplation without prayer happens rarely or by a miracle” (p. 43). This information has a considerable impact on my perception of this practice and the desire to achieve the best results.

When I read the book, first, I try to imagine how other people can react to the same information. The idea become rather different; my imagination starts working. It is necessary to stop and concentrates more on my personal perception of the world, my role in this world, and my place. I realize that nothing and no one can improve my life except God and me. God can hear my prayers if they sound sincere and honest. It is useless to ask God to provide people with money or sex, with respect and recognition.

All these issues may be achieved by a person independently. However, it is possible to ask for health or patience, support or luck. This practice helps me comprehend that there are lots of things I can reach independently, just make certain efforts and believe in myself. People are all equal before God, and it is impossible that one person is worthy of God’s support and care, and another person is not.

What did I learn about God?

I want to admit that I am too happy and proud that I get a chance to pass through this spiritual practice and learn more about God and his power. Many people still cannot believe that it is possible to communicate with God. Of course, He does not come to your house, knock at the door, and ask for a cup of tea.

However, if a person takes seriously lectio divina and believes in the possibility to ask God for help and get the answer, a kind of illumination will certainly come. God opens his heart to any person: it does not matter whether you have sins, do not believe in God, or spend all your life on praying. Very often, people complain of inability to communicate and get a piece of advice.

However, they ask God for help subconsciously, and usually, get answers or at least some hints while they are sleeping. In the morning, people wake up and have several ideas of how to solve their problems, find more inspiration, or even start this new day properly. God knows what each person wants, and He will certainly find time to satisfy human needs and promote their actions, their beliefs, and their hopes.

What did I learn about ministry?

My background knowledge about ministry and its roles in religion and in a church is not too rich. I know for sure that it is a kind of religious organization that aims at providing various religious services, which are crucial for people. These services may involve weddings, funerals, or some sermons. These six weeks of practicing help me to comprehend how important and indispensible ministry’s duties are.

These organizations give other people a chance to be closer to the Bible, to its content, and the messages, which are left for people and are intended to help them believe, enjoy this life, and respect any human being in this world. Ministry is a kind of stairs or even handrails, which help not to fall or stumble over. Ministry may have numerous faces, but one goal – to be available for people, who need or search for help.

Many tragedies and challenges are waiting for people during their lives, and the ministry should care about humanity and give people a chance to communicate to God. Sometimes, it is enough to look at a minister in order to realize what should be done next. And I think that only ministry is capable to complete these functions on a proper level.

This spiritual discipline and the practice I have to pass through is a wonderful chance to learn more about God and ministry, about myself and my place in this world, about human abilities and people’s usual complaints. Each of us has good and bad mornings and days, and it may happen that no one can support or give a hand.

The help of God is invisible for many people, but still it exists and is available for any person. The point is that not every person is able to use it properly, to believe that everything is possible, and to improve own life. I want my family trust in God in order to be sure that one day, when I am far away, God will care about my family and show them the necessary safe way.

Reference List

Jones, T. (2003). Sacred Reading. In Soul Shaper: Exploring Spirituality and Contemplative Practices in Youth Ministry. El Cajon, California: Youth Specialties.

Religion is a distinct body of organized ideas and behaviors that a group of people often embraces. Religion is a set of different traditions, dogmas, and ways of thinking that link spirituality and, at least, moral ideals to mankind. Numerous faiths use tales, rituals, practices, and holy narratives to describe the purpose of existence or the genesis of life and the world. Spirituality is mostly an individual activity with a feeling of calm and meaning. It is also associated with forming beliefs about the purpose of life and relationships with other people. Relationships with a higher entity and an ontological view of life, dying, and reality are central to spirituality (Loue, 2018). Religious beliefs involve praying, meditation, and interaction with other religious community members.

A critical distinction between Religion and spirituality is wanting to believe vs. being. Religion stresses the substance of adherents’ thoughts and the manner in which those ideas manifest in daily lives. On the other side, spirituality emphasizes the process of getting connected to the inner self. Spirituality is the unique connection with the Creator of a particular interpretation. Religion is a collection of individuals who serve the same Deity. Everyone shares the same concept of Religion, which is generally defined in historical theology or sacred literature. Spirituality is a solitary endeavor (Jenkins et al., 2018). Every encounter in our life affords us the opportunity to depart from or approach the reality of ourselves, a spirit living a human existence.

Spirituality is a concept people independently find and acquire, and there exist no guidelines for communicating with spirit. Spirituality is your identity since, at heart, a person becomes the spirit living a subjective existence. Spirituality is inclusive of many viewpoints and whichever viewpoint connects with a person becomes their reality. Regardless of the position that disturbs a person, it is not their reality. Spirituality emphasizes the significance of living in the present moment. Non-resistance to the immediate stage will only generate further hostility to it. By identifying with the current situation, one is reminded of their genuine power source and can connect with it. Spirituality revolves around present happiness, and this is because experiencing happiness is experiencing righteousness. Through emotions, my internal control system directs me to where I am required to go. This control explains the trick to creating a life exceeding my wildest imaginings to feel happy. Spirituality does not criticize anybody or any actions; someone can have a viewpoint on a subject, but that view does not have any emotional baggage. Thus, spirituality respects many viewpoints, so it is not necessary to advocate for a single truth. Spirituality and religion may coexist happily, and even though they are distinct from religion, spirituality does not need to protect itself from religion. The two may coexist because one complements the other.

Spirituality’s involvement in professional nursing includes satisfying the patient’s spiritual care requirements, which may contribute to physical healing, pain reduction, and personal development. To treat the patient’s comprehensive requirements, the physician must address physical and emotional requirements. Scholars concur that spiritual nursing care promotes spiritual health and well-being by establishing loving connections and connectivity between the physician and the patient. Spirituality, meditation, and prayers may help well-being via supportive behaviors, compassion, and fortitude, and it might even be therapeutic (Jenkins et al., 2018). Enhancing a patient’s spiritual health might not heal a health condition, but it might make the patient feel better. As a nurse, I understand that to offer efficacious spiritual care, I should be aware of the patient’s perceptions of life and death. In addition, I should be able to distinguish between religious and spiritual needs and identify the appropriate spiritual intervention strategies.

References

Jenkins W. Tucker M. E. & Grim J. (2018). Routledge handbook of religion and ecology. Routledge.

Loue S. (2018). Handbook of religion and spirituality in social work practice and research. Springer Berlin Heidelberg.

Puchalski, C. (2021). Spiritual care in health care: Guideline, models, spiritual assessment and the use of the ©FICA spiritual history tool. Spiritual Needs in Research and Practice, 27–45. Web.

Religion is a crucial aspect of humanity as it brings order, sense, and meaning to the lives of thousands of people. Faith guides people in their everyday lives, offers them comfort, serves as an agent of socialization, and provides an ethical framework for treating others and oneself. Many concepts in Christianity bring guidance and advice to the followers and help them address spiritual afflictions. This essay will review the notions of spiritual authority and deliverance as concepts that promote responsibility for one’s life and promise salvation, respectively, and their close correlation.

The idea of deliverance is central to the Christian faith. It can be broadly defined as liberation from problems of spiritual nature (Blai, 2018). In different denominations, including Catholicism and Protestantism, deliverance can be viewed as a prayer believers offer to God with the hope of a spiritual affliction being lifted from them (Blai, 2018). God is the sole source of deliverance in Christianity. In the Book of Samuel of the Old Testament, David proclaims God to be his Lord, his fortress, and his deliverer (“2 Samuel 22,” 2022). However, He can bestow the power to free people from their hardships onto others, Jesus Christ being the most well-known example. Through Christ and his sacrifice, the sins of humankind were lifted (“1 Corinthians 15,” 2022). Furthermore, deliverance from sin is achieved through the word of God. In particular, the First Epistle to the Corinthians notes that the followers of Christ are saved by the gospel preached to them (“1 Corinthians 15,” 2022). Overall, God is the definitive source of deliverance and salvation from evil.

Meanwhile, spiritual authority concerns the power people of faith gain through the word of God. According to Rothra (2021), spiritual authority governs the daily lives of people. People under the authority of the Christian God and Christ have the right and obligation to “exercise His spiritual authority on earth to ensure His will is done” (Rothra, 2021, para. 26). For example, the twelve disciples were accorded the strength to drive out all demons and to drive out evil spirits and cure people by Christ (“Luke 9:1,” 2022). At the same time, God Himself gave Jesus Christ the spiritual authority of Heaven and Earth. Thus, spiritual authority can be viewed as sacred power granted to believers and followers of Christ.

The notions of deliverance and spiritual authority are correlated with each other. The former is the promise of release, while the latter is the power to save oneself through the word of God. In addition, deliverance is often viewed as the right to call upon God and ask for salvation from oppression and spiritual pains (Blai, 2018). Thus, if only the promise of deliverance were granted to people, they would rely entirely on God in their fight against evil and sin. However, the followers of Christ are also given spiritual authority and the power to address a variety of issues related to spirituality as well as other aspects of life. Spiritual authority is absolute as it is given by God, and He will not undermine the will of His followers (Rothra, 2021). Overall, deliverance and spiritual authority complement each other, with people of faith given control of their lives and the assurance of salvation under the authority of God.

In summary, deliverance and spiritual authority are essential tenets of Christianity. Deliverance is the promise of redemption and freedom from spiritual afflictions, earthly evils, and sins, whereas spiritual authority is the power of command over different issues, including those of religious nature. Both concepts represent the power of God and His impact on the spiritual life of His followers and their power and command on Earth.

References

1 Corinthians 15. (2022). Bible Gateway. Web.

2 Samuel 22. (2022). Bible Gateway. Web.

Blai, A. (2018). What to know about Catholic deliverance and exorcism. St. Paul Center for Biblical Theology. Web.

Luke 9:1. (2022). Bible Gateway. Web.

Rothra, J. L. (2021). Understanding spiritual authority. Oak Cliff Bible Fellowship. Web.

Introduction

I agree that for the majority of people on Earth spirituality is interlinked with the presence of a powerful being such as God or some deity. However, a substantial amount of the population nowadays may not believe in a single deity that may or may not have a form.

Discussion

It is possible that they would prefer to believe in higher powers such as destiny or fate. Hence, the concept of spiritual healing would emphasize the nature of such powers. At the same time, for atheists, the nature of spirituality may be tied down to the notions of community and legacy. In my opinion, spirituality involves the acknowledgment of a feeling sense, or belief that there is something greater than oneself. It is possible that being human involves something beyond sensory experience, and that the larger total of which humans are a part is cosmic or divine. While it does involve the beliefs and practices of religious groups, spirituality goes beyond religion to include other sources of transcendence, such as one’s work, one’s family, or one’s connection to nature (Balboni et al., 2022). The study of Smith-Stoner (2007 in Sawyer, 2022) revealed that meaning, closeness to family and friends, and pleasure of the natural world ranked as the top three themes in research on atheists’ end-of-life aspirations.

Conclusion

Consequently, it is probable that atheists deal with death and loss in ways that may be defined as spiritual, despite their lack of belief in god(s) or self-identification as spiritual owing to the religious implications of the word (Sawyer, 2022). In conclusion, spirituality is not something that is limited to the religious or supernatural beliefs of the person.

Reference

Balboni, T. A., VanderWeele, T. J., Doan-Soares, S. D., Long, K. N., Ferrell, B. R., Fitchett, G.,… & Koh, H. K. (2022). Spirituality in serious illness and health. JAMA, 328(2), 184-197.

Sawyer, J. S. (2022). Bereavement outcomes for atheist individuals: The role of spirituality, discrimination, and meaning. OMEGA-Journal of Death and Dying, 86(2), 395-412.

Introduction

All processes surrounding people are connected, and the world would not exist if there were no structured chains between living organisms. A deep study of the components of the world and how individuals can stay connected to these aspects builds a concept of spirituality and care training (Kao et al., 2020, p. 43). It is interesting that some experts believe that spirituality can help to find the truth about the universe. It is clear that it may become possible to find the main sense of life even though it can be different for every person.

Discussion

A good point was stated about spirituality as an interaction between humans and God. However, some people might think that spirituality is not only related to the superior being, but some individuals can connect it to nature or animals as they empower people to do specific things. It is also true that spirituality builds a worldview, and people start feeling more comfortable in their surroundings when they find their sense of life through holiness.

This understanding of spirituality is close to the thoughts of many individuals as some of them may like finding the right connection to people who surround their daily routines. Nevertheless, this concept cannot be closely related to religion as people rarely follow the explanation of spirituality stated in religious writings. While spirituality can be studied academically, religion states different and unique facts for every person (Astrachan et al., 2020, p. 640). Helping others and expressing empathy may influence the general condition of the person.

Conclusion

Individuals should share their understanding of the concept to ensure that others can find the right approach to assist people with the needed help. This factor is particularly important in nursing as it is crucial for workers in this industry to stay spiritually connected to patients.

References

Astrachan, J. H., Astrachan, C. B., & Campopiano, G. (2020). Values, spirituality and religion: Family business and the roots of sustainable ethical behavior. Journal of Business Ethics, 163, 637-645. Web.

Kao, L. E., Peteet, J. R., & Cook, C. C. H. (2020). Spirituality and mental health. Journal for the Study of Spirituality, 10(1), 42-54. Web.

Introduction

Ahad Haam essays were one source of spiritual national movement in Europe. From the essay titled ‘Past and Future’ he tried to explain the term ‘self’ and argued that Adam was one of the greatest philosophers of their time. He came up with the word ‘I’ that until today, no scholar has been able to proper define.

Body

Ahad stipulated that the word, ‘self’ could be defined in two aspects; on an individual and a nation basis. Both criteria were based on the combination of the past and future. On the individual basis, he wrote that man believes that he poses a force that unites all the memories and impressions of the past with all his hopes and desires for the future. His spiritual entity grew together with his physical form. This growth was related inversely, in the sense that, when one criterion was old the other was young (Golomb 113).

Ahad noted that, when a man was young, his speech was comprised of proverbs but when he was old, he became a pessimist. This situation arose because: the young individual was poor in memories but rich in desires and hope. When he attained middle age, equilibrium was established in that he had a past to look into and future to look forward to it. When the individual was of old age, pessimism was a way of seeking comfort. Ahad concluded that, not all elderly people were wise because they lacked the strength to find comfort and peace.

On a nation basis, Ahad pointed out that the Nation did grow the same way as an individual, but it never got old. It had desired for a future and demanded a life. He went on and concluded that a nation would require proper spiritual food, which would preserve and maintain it for many years. He used Israel as an example for his works. When it was at the old stage, the Babylonians captured Israel. Israelites were encouraged to be hopeful that one day they would be a free nation. This essay encouraged nations not to despair but to be hopeful.

Ahad essay titled ‘Priest and Prophet’ talked about the two forces that were assumed to influence people lives. These two forces were good and evil. Both forces tried to win an individual to their side and were constantly in conflict. Ahad noted that there was never an instance where the two forces were at peace with each other (Shoham 58).

The two forces influenced the ideas generated by individuals. It was at that point the priest and prophets were at loggerheads in their beliefs. The prophet was assumed to be a one-sided individual. They would embrace an idea which would make them desire to live a perfect life. The prophet would spend his entire life fighting for this idea and ensure that harmony existed while the idea was embraced. The prophet was assumed to be a primal force and his actions affected the harmony that existed around people. The prophets were part of the harmony created but extremists of their own ideas. They were ever angry because their ideas were not achievable.

The priests appeared, at a time when the prophecy was proclaimed, and managed to formulate an idea that would influence the society. The priest lacked the strength to fight continuously and would rather come to terms with situations that made his life comfortable. It was because of that ideology the prophets left the results of their work to be managed by the priests. The priests were to ensure that the universal dominion of absolute justice was observed.

The prophets remained true to the people of Israel as they preached the gospel of charity and justice to the entire human race. That journey was not that smooth because they met forces that hindered the progress. It was from those complications that the prophets saw it necessary to teach the priests their ideologies.

At first, the prophets were so hostile to the priests as compared to the general population. This hostility died out with the decay of prophecy. The priests were allowed to give guidance to the people and ensured independence of the prophet’s ideas to the whole world. The visible effects of the prophet’s ideas became less visible because of the foreign influences did not prevail in their own country. That meant that Israelites would not be warmly welcomed in Palestine. This essay criticized Herzl opinions publicly.

Conclusion

In his essay titled ‘Moses’, Ahad believed that influential men created history and the masses that followed them were the results of their work. In his essay, he tried to refute the fact that most scholars tried to convince Jews that Moses was a fictitious character. Ahad explained to them that, the Moses engraved in their heart would never change. He would remain their leader for the next generation to come. Other nations began to follow these teachings because it advocated for justice. Many nations believed that Ahad’s message was the key to ensure justice across the world (Goell 35).

Moses was perceived as a character that enforced justice. This essay was to enlighten the world that, even though they would not bow to the laws provided, it will come a point when the whole world would follow them. Ahad believed that the world would become just, and this would be due to the assimilation of laws.

Works Cited

Goell, Yohai. Bibliography of Modern Hebrew Literature: In English Translation. Jerusalem [u.a.: Executive of the World Zionist Organization [u.a., 1970. Print.

Golomb, Jacob. Nietzsche and Zion. Ithaca (N.Y.: Cornell university press, 2004. Print.

Shoham, Reʼuven. Poetry and Prophecy: The Image of the Poet As a Hero, a “prophet” and an Artist : Studies in Modern Hebrew Poetry. Boston: Brill, 2002. Print.