Devī Māhātmya

The Sanskrit narrative text Devī Māhātmya—“The greatness of the Goddess” (also known as Durgā Saptaśatī and Caṇḍī Pāṭha, henceforth DM)—extols the tripartite triumphs of the all-powerful Goddess (Devī, Ambikā, Caṇḍikā, Durgā) over the universe-imperiling demons. Devī manifests for the protection of the gods, and cosmic order as a whole, in times of dire need. These exploits of this formidable feminine power constitute the first articulation of a Great Goddess within the Indian subcontinent. While the DM equates supreme reality with the feminine Hindu concepts of maya (illusion, magic), śakti (power, force, energy), and prakṛti (material nature), it posits no systematic theory. As only narrative can, the DM instead masterfully interweaves these philosophical strands, along with preexisting feminine faces within the Vedic fold, into the figure of a feminine divine whose greatness surpasses that of the Vedic pantheon, and even that of the cosmic Trimurti comprised of the “Great Gods” Brahma, Vishnu [Skt. Viṣṇu], and Shiva [Skt. Śiva]. The DM serves not only to exalt the Goddess as supreme, but also celebrates her paradoxical nature: she is both one and many, immanent and transcendent, liminal and central, gentle and fierce, motherly and martial. Yet there is no ambiguity in her status as all-powerful. She is utterly invincible. While power is something the gods possess, power is something the Goddess is. It is she, then, who ultimately creates, preserves, and destroys the universe and all beings within it. Variously dated between the 4th and 8th century ce, the DM finds a home as part of the Mārkaṇḍeya Purāṇa, comprising chapters 81–93 thereof. Far from a textual relic, the DM is recited as liturgy in goddess temples, during individual daily spiritual practice, and at temples and homes especially during the autumnal navaratra (“nine nights”) Hindu Goddess festival, commonly known as Durgā Pūjā. The DM independently circulates not only within this rich liturgic life, but as a standalone mythological, philosophical, and theological authority on the Hindu Goddess. In this respect, it is not dissimilar from the Bhagavad Gita’s circulation independent of the Mahābhārata in which it is couched. The DM’s recitation is considered beneficial for listeners and reciters alike. As exemplified and overtly stated in the DM, engaging the glories of the Goddess invariably secure her protection and benediction.

Runyoga: Från arisk blodsmystik till nyandlig självutveckling

Rune yoga is a spiritual practice based on the idea that the Runic alphabet can be used for spiritual and magical purposes. Based on an interpretation of the Runes where every letter in the alphabet is considered to contain within it a source of mystical powers Rune Yoga uses techniques inspired by Indian yoga to channel these forces. While contemporary Rune Yoga has become a part of Heathen and Alternative Spirituality that attracts people from a variety of Ethnic background the origin of the practice lies within the Ariosophical movement, a racial form of Esotericism that developed in Germany and Austria in the early 20th century. In this article the origin of Rune Yoga within the Ariosphical movement is presented, how it was integrated in ideas about Aryan racial supremacy. The article continues to show how Rune Yoga later migrated to North America and became a practice used within a non-racial milieu and what aspects remained from the original Ariosophical movement. The article argues that while some aspects of Ariosophical thinking remains within Rune Yoga the racial aspects have ceased to be important. Rather than focusing on race modern Rune Yoga focus in self-improvement for the individual and there is a lack of collectivist goals.

Re-Membering and Naturing my Life and Work in a Fifth Province

This paper will outline my own systemic journey of engagements and movements in and away from a more natured inclusion in my life and work. Looking back, I can see that from childhood my life was filled with sustainability practices in that I had parents who planted much of our food and never threw away anything that might be useful in the future. In my team, the Fifth Province Associates, one was a farmer’s daughter and grew up with a deep knowledge of our countryside and the other was an ecological and climate activist. How had I managed not to put all this together into a more coherent systemic roadmap before now? I thank Roger Duncan (2018) and many of my colleagues here in this issue for re-minding me of what I already knew and experienced, and how it could be recycled as it were for a possible more useful future (Simon & Salter, 2020; Palmer, 2014; Santin, 2020; Triantafillou et al., 2016; Edwards, 2020). They have facilitated me to re-member experiences around nature practices, the possibilities for love and colonisation in our practices, the co-creation of an indigenous Irish therapy practice and my experiences of a deep spiritual practice which I have seen over and over again to foster resilience and equanimity1 not only in my own life but also in the lives of clients and those in our Sangha. In the Irish language, the word for resilience, athléimneacht is interesting. Athléimneacht directly translated means jumping (across/in) a ford, an open space or a hollow between two objects. I resonate with this translation as it points to a liminal space so important in Celtic consciousness and of course a fifth province space. Maybe resilience or athléimneacht has been called forth as a need in all of us by the sudden advent, fear and stress of a world in panmorphic crisis (Simon, 2021).

Pakeha and River Spirituality: A Contextual Study of the Hutt River

<p>This thesis ... seeks to identify expressions of spirituality that have been evident in Pakeha interaction with and reflection upon the Hutt River since 1840. To achieve this, an historical-contextual approach has been adopted using Claire Wolfteich's premise that 'spirituality must be analysed through a historical-contextual approach which can uncover the contours of a community's spiritual practice in relation to a given time and place.' It is important to note here that the historical-contextual approach does not treat spirituality as purely metaphysical and therefore extraordinary to human experience or history. Instead, it recognizes social context as the very environment in which spirituality is located and found. Using this approach the thesis uncovers expressions of nature spirituality that have been operative in relation to the Hutt River since the arrival of the first European settlers. It demonstrates that a range of these spiritual expressions have always existed, and highlights the way that these spiritualities have been shaped, in varying degrees, by religious, economic, political and aesthetic factors. The evolution, accommodations and adaptations which have occurred amongst expressions of nature spirituality present a scene of diversity, complexity and variegation. Overall, this thesis therefore argues that various expressions of river spirituality are clearly evident in Pakeha interaction and relationships with the Hutt River. These expressions are complex in make up and how they interrelate with each other. River spirituality exists with its own unique set of dynamics within a wider discussion of Pakeha earth centered spirituality. (p. 7)</p>

Pakeha and River Spirituality: A Contextual Study of the Hutt River

<p>This thesis ... seeks to identify expressions of spirituality that have been evident in Pakeha interaction with and reflection upon the Hutt River since 1840. To achieve this, an historical-contextual approach has been adopted using Claire Wolfteich's premise that 'spirituality must be analysed through a historical-contextual approach which can uncover the contours of a community's spiritual practice in relation to a given time and place.' It is important to note here that the historical-contextual approach does not treat spirituality as purely metaphysical and therefore extraordinary to human experience or history. Instead, it recognizes social context as the very environment in which spirituality is located and found. Using this approach the thesis uncovers expressions of nature spirituality that have been operative in relation to the Hutt River since the arrival of the first European settlers. It demonstrates that a range of these spiritual expressions have always existed, and highlights the way that these spiritualities have been shaped, in varying degrees, by religious, economic, political and aesthetic factors. The evolution, accommodations and adaptations which have occurred amongst expressions of nature spirituality present a scene of diversity, complexity and variegation. Overall, this thesis therefore argues that various expressions of river spirituality are clearly evident in Pakeha interaction and relationships with the Hutt River. These expressions are complex in make up and how they interrelate with each other. River spirituality exists with its own unique set of dynamics within a wider discussion of Pakeha earth centered spirituality. (p. 7)</p>