Hindu Ethics

Book Information Hindu Ethics. By Roy Perrett. University of Hawaii Press. Honolulu. 1998. Pp. xi + 105. Paperback, US$28.00.     

Spirituality Reconsidered

Counseling and the helping arts in general have been hesitant to openly embrace the concept of spirituality as part of their working knowledge base. Part of the dilemma centers on sometimes confusing a religious view with a more secular conception of the term. Another potentially confounding element is the existing variety of ways the term is actually being used by both. In this investigation of the roots of the problem I hope to catalyze a more inviting and open dialogue as the profession considers the possibilities associated with an expansion or consolidation of definition(s).     

Re-Membering Spirituality

Ritual has been used as a therapeutic tool within family therapy for nearly two decades. Our understanding of ritual has been drawn from studies of cultures in which all life was viewed as sacred. However, common use of ritual in therapy lifts ritual out of its sacred context and secularizes it. Blending some of the key thinking in feminist theology with feminist psychology can help women reconnect with a perspective on the sacred that is empowering. Reimbuing ritual with the sacred and expanding its use in therapy make it a powerful healing process for women.     

Ayodhya and the Hindu resurgence

It is usually accepted that although cosmological references in the early Pali Buddhist texts refer metaphorically to meditative states of mind, they should at the same time be understood as referring in literal terms to an externally existent cosmos. Because the ontological status of the cosmos appears to be tangential to what the Buddha taught, however, it is not clear that this literal interpretation is appropriate. From a study of the early textual material, this paper suggests that an alternative understanding of the cosmos is more compatible with the Buddha's teachings.     

Hindu Counselling in the Netherlands

Increasing participation of Muslims and Hindus in church-state relations in the Netherlands is bringing about a slow change in the different cultural and historical backgrounds of non-indigenous religious traditions and in their self-esteem and religious attitudes. We may call this participation, and especially the changes it causes, a good example of Systemzwang, the systematic power of the dominant but historically grown social and cultural order in which newcomers are expected to fit. This process of external influence will be demonstrated by the example of the development of the traditional Hindu priest, the pandit, to a modern professional pastoral or Hindu-spiritual counsellor and by the mutual-learning process of the religiously different pastoral professionals in the semi-governmental service organizations.     

Native American Spirituality

ABSTRACT

Followers of the New Age movement and others have been exploiting and commercializing “Native American” spirituality. This exploitation is being fought by many Native people. Native American spirituality may be studied and appreciated, but use of Native American religious forms outside of Native American communities is considered misappropriation and cultural theft. Native spiritualities address the needs of present-day Native communities. A Native spirituality that ignores that need is no longer a religion of and for the community. Disconnected from a Native community, religious beliefs, ceremonies, and religious art forms lose their primary significance.     

Shadow and Spirituality

When we confront the meaning of spirituality in education confusion and conflict can arise as they arise from the confrontation with spirituality in ourselves. This occurs both at the personal and at the collective level, according to writers such as C.G. Jung. Failure to understand that human spirituality includes a shadow side of this kind is precisely what leads many forms of human spiritual expression, including organized religion, into deep splits and schisms. It is unsurprising, therefore, that the willing, but perhaps, nä L ve attempts of contemporary educationalists to understand spirituality within education in a wholly positive light have themselves run into trouble. This paper will attempt to argue that without balancing contemporary educational debate about spirituality against some writers', including C.G. Jung's, deepest insights into the place of shadow in spirituality, children will yet again be sold a misfaction [1] about the nature of that aspect of human being and becoming. This, in turn will merely deepen the chaos, confusion and conflict arising from the earnest and well-intentioned, but perhaps nä L ve, attempt to make spirituality part of the cross-curricular experience of all children in all common schools.[2]     

Spirituality in Supervision

As an important component of counselor education and development, supervision is a likely teaching and learning opportunity to address spirituality in counseling. The author examines ways in which spiritual and religious issues might be presented in supervision, using the focus areas of the Discrimination Model (J. M. Bernard, 1997), namely intervention, conceptualization, and personalization skills.     

Hindu Women,Destiny and Stridharma

Ideas about destiny —about how and why things occur and what they promise for the future —have rarely been discussed in relation to gender. By discussing the sociological and anthropological literature on karma and other sources of misfortune, andstridharma, I provide a context for examining the views of Hindu women on destiny, particularly those living in Britain. In addition to examining their references to a variety of spiritual forces which influence events and to their duties as daughters, wives and mothers, I consider the issues of resistance, intervention, agency and autonomy. It is my contention that when contemporary Hindu women speak about fate, karma, divine agency and freewill what they say can only be understood with reference to their dharma as women.