Mindfulness Through Mantram and Inspired Passage Meditation

Mindfulness is sometimes misunderstood as solely a Buddhist or secular practice. This chapter offers a toolkit for enhanced sensitivity and flexibility toward patients and populations of diverse spiritual and religious orientations and backgrounds. It explains a set of eight interrelated practices known as Passage Meditation (PM), and a subset known as the Mantram Repetition Program (MRP), both derived from Indian-born spiritual teacher Eknath Easwaran (1910-1999). These practices support mindfulness and can be pursued within any major religious tradition or outside all and facilitate drawing on spiritual resources within each tradition. Two empirical research programs based on these practices have generated more than 30 published research studies and seven randomized controlled trials. Each program has documented both enhanced mindfulness and a variety of improved mental health outcomes, often mediated by mindfulness gains. Guidance is provided for implementation, implications for diversity-related ethical obligations, and needed expansion of contemporary mindfulness toolkits.

Saudi Arabia and Indonesian Networks: On Islamic and Muslim Scholars

This article studies Saudi Arabia–trained Indonesian Islamic scholars, both past and present. It also discusses Saudi Arabia’s non-Islamic studies Indonesian Muslim scholars. Since past centuries, Muslims on the Malay–Indonesian archipelago has journeyed to the Arabian Peninsula, especially Hijaz, either for pilgrimage or learning. This legacy continues nowadays. While many alumni of Saudi Arabia’s Islamic educational institutions–formal and informal–have contributed significantly to the development of Islamic and Muslim cultures and education in Indonesia, some chose to stay, teach, and pass away in Makkah. The study shows that, unlike popular beliefs and opinions, Saudi Arabia-trained Indonesian Islamic scholars vary in terms of religious orientations, political affiliations, social networks, and academic backgrounds. For example, some scholars tend to be ultraconservative and militant, while others are inclined to be progressive and moderate. While the presence of Indonesian Islamic scholars has declined significantly in Saudi Arabia since the last four decades, new tiny Indonesian Muslim scholars specializing in non-Islamic studies began to emerge and teach in some universities in the Kingdom. This article, among others, aims at examining the plurality, complexity, and shifting dynamics of Saudi Arabia’s Indonesian Islamic and Muslim scholars as well as their major roles and contributions in the spread and development of Indonesia’s Islam and society.

Medical issues in the writings of old Polish religious polemists

Discussions and polemics between representatives of different religious orientations are not a new phenomenon. Even in antiquity there was already a struggle between Christian theologians and representatives of newly emerging heresies. In Poland religious polemics were a common phenomenon in the 16th and 17th centuries. They were attended by both Catholic theologians and representatives of various Protestant communities, as well as antitrinitarians called the Polish Brethren. Very important theological issues were discussed, but in addition to the substantive arguments, there were also mentions relating to history, politics, and even medicine. In this article I present how references to various branches of medicine were used in theological texts, and show how the terms relating to various dis-eases and their symptoms could be used to construct an image of a religious opponent.

On the Relationship of Value Priorities with the Centrality of Religiosity and a Variety of Religious Orientations and Emotions

In this study, the relationship between religiosity and value priorities is differentiated, based on a multidimensional model of religiosity (Structure-of-Religiosity-Test). The structure of values is conceptualized using Shalom H. Schwartz’s two orthogonal dimensions of self-transcendence vs. self-enhancement and openness to change vs. conservation. The relationship between these two dimensions and the centrality of religiosity, seven religious orientations, seven emotions toward God, and three political orientations were tested with a correlational analysis in a sample of members of Abrahamic religions, the non-denominational, and organized secularists in Switzerland (n = 1093). The results show, that different values are preferred (self-direction, universalism, benevolence, tradition, security, and power values) depending on the content of the religious orientations and emotions toward God. The results indicate the importance of the content of religious orientations and emotions for predicting value-loaded behaviors.

Religious education for ecological sustainability: an initial reality check using the example of everyday decision-making

There is a widely accepted consensus that religious education, together with all other school subjects, should contribute to the goals of education for sustainable development. As a result, theoretical models have been developed to profile what the specific contributions of religious education might be. However, the question whether religious education can achieve the intended goals has not yet been researched in more detail. More fundamentally, to be able to formulate realistic goals involves the clarification of students’ predispositions. In the light of these questions, the author focuses on an ecological sustainability dilemma, the so-called poplar dilemma, and asks how students react to this conflictive situation and what roles religious orientations play in their responses. Analysis of the responses of a sample of more than 1100, 14- to 16-year-old students at secondary schools in Germany and Austria led to the conclusion that over-reaching, action-changing environmental sustainability goals are probably beyond the reach of religious education as a single subject. Nevertheless, it becomes clear that ecological issues are regarded by many as religious and spiritual questions and can therefore be addressed in a focused way through religious education. The idea of religious stewardship, which implies taking responsibility and addresses both religious and non-religious students, could be particularly promising. Religious education could develop a characteristic profile as an area in which translation between different motivations for engaging in religious stewardship occurs, and where commitments to taking responsibility are sought.

Conclusion

This chapter looks at the evidence that determine the force of guidance in mobility that culminates the conditions under which sociocultural changes and religious orientations happen in the course of Indonesians' transnational mobility to the Arabian Peninsula. It reviews the aspects of guided mobility, the reciprocal demand–supply logic of guidance, the profitability of guiding, and the prospect of capitalizing on mobile experiences. It also determines the effects that migration and pilgrimage have on social change in Indonesia. The chapter complements studies that show how the conservative turn in Indonesia is highly complex, regionally diverse, and has underlying local social tensions. It speculates the functioning of features of mobility that are not perceived as restraints and enhance sociocultural continuity rather than change.

Tracing the Religious Life Course: Intergenerational Sources of Later Life Religiosity

The development of religiosity in later life has its origins in earlier phases of the life course, yet few studies have investigated the contribution of early forms of religious exposure to religious beliefs and behaviors in old age. This investigation uses multigenerational data from the Longitudinal Study of Generations taken from 385 baby-boom children age 16-26 and their parents, linked to religious orientations of these children in midlife and old age. Relying on the “chains of risk” perspective, we found that parental religious intensity in 1971 strengthened their children’s behavioral and cognitive religiosity in later life through their indirect effects on children’s early and midlife religiosity. Our results demonstrate both intergenerational and life course forms of stability in religious belief and practice. Evidence suggests that parental influence creates religious momentum in their children that carries from adolescence/young adulthood through the unfolding of human lives into old age. Part of a symposium sponsored by the Religion, Spirituality and Aging Interest Group.

Socio-Religious Functions of Worship

What were the socio-religious functions of worship and ritual within ancient Israel? How did worship affect and form Israelite society, and vice versa? To ask this question is not to reduce worship to a mere social phenomenon, lacking, for example, theological witness or spiritual efficacy. Rather, it is to recognize that Israelite worship had a social context and, among its several other roles, had significant social effects. It expressed and buttressed the shared values and convictions of the community of YHWH, or, better, of specific Yahwistic groups. It publicly embodied religious orientations and habits. It enacted the traditions and teachings of the societal authority or segment that authorized and choreographed it. Participants in Israelite worship publicly acknowledged the worldview and attendant lifestyle communicated as social meaning by the proceedings.