Baltic winter (under 1 minute haunting female vocals and ethereal)

Baltic Winter Short 01 - a Slavic mermaid rests upon a rock on the edge of the Baltic Sea. It is night time during the depths of winter. She risks not being able to return to the sea as it could freeze in the time that she drapes the snow crested pine trees with her ethereal calls. Her voice travels through the Medieval forest in search of her nymph . . . will he hear her? Or will her calls only serve to sing her loneliness?

OK . . . now for the technical . . . I wrote this with a documentary in mind. I have used a sampled Finnish/Estonian Kantele, a touch of an acoustic guitar, female vocals, percussion, and a couple of synths.

Baltic winter 42 seconds ethereal sweeping and haunting with female vocals

Baltic Winter Shorts 03 - a Slavic mermaid rests upon a rock on the edge of the Baltic Sea. It is night time during the depths of winter. She risks not being able to return to the sea as it could freeze in the time that she drapes the snow crested pine trees with her ethereal calls. Her voice travels through the Medieval forest in search of her nymph . . . will he hear her? Or will her calls only serve to sing her loneliness?

OK . . . now for the technical . . . I wrote this with a documentary in mind. I have used a sampled Finnish/Estonian Kantele, a touch of an acoustic guitar, female vocals, percussion, and a couple of synths.

Baltic winter ethereal cinematic and haunting

Baltic Winter (No Vocals - a Slavic mermaid rests upon a rock on the edge of the Baltic Sea. It is night time during the depths of winter. She risks not being able to return to the sea as it could freeze in the time that she drapes the snow crested pine trees with her ethereal calls. Her voice travels through the Medieval forest in search of her nymph . . . will he hear her? Or will her calls only serve to sing her loneliness?

OK . . . now for the technical . . . I wrote this with a documentary in mind. I have used a sampled Finnish/Estonian Kantele, a touch of an acoustic guitar, percussion, and a couple of synths.

The western humanist tradition

In this essay, I describe the development of at least three traditions of humanism: the Platonic, the Aristotelian, and the Promethean. These traditions have developed and intermingled so as to produce the complex and multifaceted face of humanism today. The first, Platonic tradition involves a turning away from the world in order to find wisdom and spirituality in a metaphysical realm. The Aristotelian tradition stresses the need to be at home in the world and happy in life even as we contemplate their unchangeable realities. It speaks of the perfectibility of human beings in muted tones and shows a reverence for the changeable world, as well as for the fragile, vulnerable, fallible, and mortal condition of being human. However, it is the Promethean tradition, with its celebration of science, progress, and technology, that has had the greatest effect upon modern civilization and spirituality. The culmination of these various streams of thought was the Enlightenment: a movement that its greatest philosopher, Immanuel Kant, interpreted as giving humanity permission, for the first time, to think for itself. But the Enlightenment leads to a disenchanted world in which spirituality seems to have no place. I argue that my subjectivity is a transcendent reality and that our very subjectivity becomes a real self and a social being insofar as it is drawn towards the Other. Accordingly, a humanist spirituality is possible in the form of reverence, love, and humility in the presence of transcendence. While religions give the names of their gods to this transcendence, humanism gives it other names: Subjectivity, the Other, Beauty, Goodness, and Truth.

Extending the theory of metaphor in marketing : the case of the art gallery

This study analyses the metaphor of spirituality in the non-profit art gallery, a metaphor overlooked in previous marketing research. Using content analysis and interviews in a single depth case study, this article illustrates how spirituality has been a staple in the non-profit art gallery over time. It was found that even though the non-profit art gallery acknowledges its use of spirituality, it has a paradoxical attitude to it. Therefore this article (a) traces the historical influences that led to the extension of metaphor in the art gallery and its relationship to marketing theory, and (b) draws on Hunt and Menon (1995) to identify deliberate and emergent strategies using metaphor in the non-profit cultural organisation.

Health-related religious rituals of the Greek Orthodox Church : their uptake and meanings

Aim
To examine the uptake of religious rituals of the Greek Orthodox Church by relatives of patients in critical condition in Greece and to explore their symbolic representations and spiritual meanings.
Background
Patients and their relatives want to be treated with respect and be supported for their beliefs, practices, customs and rituals. However nurses may not be ready to meet the spiritual needs of relatives of patients, while the health-related religious beliefs, practices and rituals of the Greek Orthodox Christian denomination have not been explored.
Method
This study was part of a large study encompassing 19 interviews with 25 informants, relatives of patients in intensive care units of three large hospitals in Athens, Greece, between 2000 and 2005. In this paper data were derived from personal accounts of religious rituals given by six participants.
Results
Relatives used a series of religious rituals, namely blessed oil and holy water, use of relics of saints, holy icons, offering names for pleas and pilgrimage.
Conclusion
Through the rituals, relatives experience a sense of connectedness with the divine and use the sacred powers to promote healing of their patients.
Implications for nursing management
Nurse managers should recognize, respect and facilitate the expression of spirituality through the practice of religious rituals by patients and their relatives.

The spiritual implications of sexual abuse : not just an issue for religious women?

Although there is now some recognition that sexual abuse, particularly that which occurs in religious settings, has spiritual implications for women who have been abused, the spiritual implications of sexual abuse which occurs beyond the confines of specific religious practices and beliefs tend not to be acknowledged. Taking a stance that all people, irrespective of their involvement in a formal religion, are inherently spiritual, this paper identifies the key concepts associated with spirituality as meaning, identity, connectedness, transformation and transcendence. Examples as to how each of these may be issues following the experience of sexual abuse are provided. This approach challenges prevailing notions that sexual abuse only has spiritual implications for women who identify with a particular religious tradition. Instead it is argued that an experience of sexual abuse can be critical for the spiritual life of any woman who is subjected to abuse.

Religious/spiritual well-being, coping styles and personality dimensions in people with substance use disorders

Religiosity and spirituality have been found to be negatively associated with a range of addictions. It has been suggested that religious/spiritual well-being might play an important role in the development, course and the recovery from addictive disorders. A sample of addiction in-patients (n=389) was assessed using the Multidimensional Inventory for Religious/Spiritual Well-Being (MI-RSWB) and compared with a matched group of non-addicted community controls (n=389). RSWB was found to be substantially lower in people with substance use disorders compared to the normal sample. Discriminate functional analysis showed that Experiences of Sense and Meaning, General Religiosity and Forgiveness were the dimensions of RSWB which strongly distinguished the groups. Within the group of people with substance use disorders, RSWB was strongly positively associated with the personality dimensions of Conscientiousness, Agreeableness and Openness as well as Sense of Coherence and positive Coping styles. The study suggests that therapeutic intervention programs focusing on building a positive and meaningful personal framework, akin to that of a religious/spiritual orientation, may contribute to positive outcomes in addiction treatment.

Healing the physical/spiritual divide through a holistic and hermeneutic approach to education

In this special edition of the journal, attention is being given to the two dimensions of spirituality and physicality. In this particular paper I argue that there is an unhelpful divide that is often assumed to exist between these two dimensions and that this divide can be transcended or healed' through a holistic and hermeneutic approach to education. Rather than give our focus to narrower concerns such as spiritual education and physical education, we ought instead to pursue education in such a way that it is understood to necessarily be inclusive of both the physical and the spiritual simultaneously. That is, our spirituality is necessarily embodied in the physical. In order to make this argument, references to holistic education shall mainly draw upon the works of Dewey and Gadamer.

Deep in the desert: merging the desert and the spiritual through 4WD tourism

Our paper positions four-wheel drive (4WD) travel into the Australian desert by veteran or dedicated travellers as a spiritual experience in three ways: by considering the desert itself as a sacred space; the experience of such a journey as a form of ‘nature religion’; and by viewing the actual journey itself as pilgrimage. Our argument is informed by interviews with expert 4WDers to the desert. Our study might be useful in designing sustainable strategies for 4WD desert tourism, as well as for scholars from a variety of disciplines such as sustainability and environment studies, religious studies and tourism studies, to name a few.

Promoting health and well-being in social work education

This book contains contributions from social work educators from Australia, America, Canada, New Zealand and the UK. They reflect on how best to prepare students to put health and well-being to the forefront of practice, drawing on research on quality of life, subjective well-being, student well-being, community participation and social connectedness, religion and spirituality, mindful practices, trauma and health inequalities.

Religios/spirituelles befinden bei psychisch kranken: Angstlich/depressive und suchtkranke im vergleich zu gesunden kontrollpersonen

Objective
The aim of this study is to investigate different dimensions of religiosity and spirituality among psychiatric in-patients. The study examines differences between addictive (ICD 10: F1x) and anxious/depressive (ICD 10: F3x/F4x) patients and considers the main implications for treatment.

Method
Differences in dimensions of religious/spiritual well-being (RSWB) between addictive (n = 389) and anxious/depressive patients (n = 200) are investigated, also by comparison to a control group (n = 1,500). Furthermore dimensions of RSWB are related to personality factors and different psychiatric parameters within the psychiatric groups.

Results
The psychiatric groups show a lower amount of overall RSWB (p < 0.001) than the healthy controls. Furthermore, dimensions of RSWB turned out to be negatively correlated with several psychiatric symptoms.

Conclusions
Based on these results we emphasize religious/spiritual issues within psychiatric treatment. Moreover, there may be a strong potential of the RSWB dimensions such as “Hope” or “Forgiveness” as positive therapeutic factors in psychiatric treatment.

The house of service: the Gulen movement and Islam's third way

David Tittensor offers a groundbreaking new perspective on the Gülen movement, a Turkish Muslim educational activist network that emerged in the 1960s and has grown into a global empire with an estimated worth of $25 billion. Named after its leader Fethullah Gülen, the movement has established more than 1,000 secular educational institutions in over 140 countries, aiming to provide holistic education that incorporates both spirituality and the secular sciences.

Despite the movement's success, little is known about how its schools are run, or how Islam is operationalized. Drawing on thirteen months of ethnographic fieldwork in Turkey, Tittensor explores the movement's ideo-theology and how it is practiced in the schools. His interviews with both teachers and graduates from Africa, Indonesia, Central Asia, and Turkey show that the movement is a missionary organization, but of a singular kind: its goal is not simply widespread religious conversion, but a quest to recoup those Muslims who have apparently lost their way and to show non-Muslims that Muslims can embrace modernity and integrate into the wider community. Tittensor also examines the movement's operational side and shows how the schools represent an example of Mohammad Yunus's social business model: a business with a social cause at its heart.

The House of Service is an insightful exploration of one of the world's largest transnational Muslim associations, and will be invaluable for those seeking to understand how Islam will be perceived and practiced in the future.