Spiritual Goals Research Articles

Reasons for Interested in Working Abroad: Experience of Indonesian Nurses in Saudia Arabia

The G to G agreement provides enormous opportunities for nurses from Indonesia to work abroad. One of the nations that quickly opens the faucet is Saudi Arabia for foreign nurses, there is a demand for 20,000 Indonesian nurses in May 2022. The phenomenon of their experience needs to explore so they can evaluate the nurses' working conditions there. This study has purposed to collect and describe the experiences of working-class people of Indonesian nurses in various nursing services in Saudi Arabia. Semi-structured interviews with 9 Indonesian nurses online participants provided the source of the data through the podcast program. All interviews were transcribed and analyzed with Colaizzi. There were four key themes that emerged: motivations for working overseas, unpredictability of work environments, rivalry with nurses from other nations, and feeling supported. These subjects are based on the observations of nurses from Indonesia who work in Saudi Arabia's long-term care facilities. The reasons of Indonesian nurses work in Saudi Arabia is they have background in getting a better life and spiritual goals in the Muslim center country in the world. However, This study discovered that when confronted with unmet employment expectations and an unclear career path, nurses felt anxious, challenged, and disappointed. Additionally, communicating in a foreign language is a major hurdle to meeting confidence in providing services. Policies related to this must be implemented properly to achieve mutually beneficial cooperation for both countries.

Beyond environmental science: Climate action in Hindu religion and Sant Mat tradition

AbstractThis paper explores Hindu religious concepts in their broadest form in general, and the philosophy and teachings ofRadha Soami Satsang Beas(a religious sect with its headquarters in Punjab, India) in particular, to access whether and in what ways the Indic spiritual value system is dovetailed with ecological ethics to make a case for climate action. Considering the influence of this sect in India and the size of its faith community, its role in propagating ecological ethics through the notion of karma, practice of vegetarianism, and service are examined here. The paper concludes that although the philosophical teachings ofRadha Soami Satsang Beaslike living a lighter life by practising vegetarianism and service do have great ecological values, the ethnographic account of theRadha Soami Satsang Beasshows that the devotees do not show any proclivity toward climate action due to the lack of direct teaching by theirguruon the subject and therefore do not establish any relation between philosophical underpinnings of the sect and ecological stewardship. Nevertheless, the ecological sensibilities of this community are more aligned with their spiritual goal and are reflected in their behaviour.

Pendidikan Islam Masa Rasulullah dan Eksistensi Kuttab serta Masjid dalam Pengembangan Pendidikan Islam

Islamic education system refers to the value of Islam. Islamic education foundation located in attitude or outlook on life itself. Which Islam considers life is not an end of all but ground to achieve spiritual goals after life. At the time of the prophet, Islamic education implemented in two periods, Mecca period and Medina period. Mecca period as the initial construction phase of Islamic education and based in Makkah, and Medina period as the center of Islamic learning and activities. The existence of kuttab and mosques aso affected the development of Islamic education. Where Kuttab and Mosque were the start of existing institutions such as madrassa and school and Islamic collages

Братство перед лицом Единого Бога: М.К. Ганди о путях преодоления межрелигиозных разногласий. Ганди М.К. Бог Един. Пер. с англ. и коммент. Е.А. Битинайте

The monotheistic idea is represented in the article as religious-philosophical base of nonviolent worldview. Belief in One God can help us to avoid and resolve any (not only religious) conflicts, but only providing that: 1) we considerate all reli­gions as equal paths leading to one spiritual goal; 2) we regard God as some power which connects the whole world, but not as someone beyond the universe who only rules it. Essentially that means two things: understanding that any claim of some religious community to possession of ultimate truth is failure and affirming at the same time the value of general spiritual kinship. These two no­tions make for us clear that intolerance and enmity are senseless. Noted above complex of ideas was analyzed on the example of M.K. Gandhi’s religious-philosophical thought which was foundation of his peacekeeping activity. The Indian thinker expresses his ideal of unity in diversity with the “tree of religions” metaphor. He depicts different faiths as branches of one spiritual root. He shows that all religions express divine truth in their original deepness in equal measure and at the same time all they are imperfect on the exoteric, i.e. cultural level. This way he proves absurdity of fanatic assurance in superiority of one faith over the others. He sees the method of overcoming religious conflicts in people’s un­derstanding of their kinship with God which helps them to realize their kinship with each of His creation. These ideas were foundation of Gandhi’s numerous callings to stop Hindu-Muslim conflict which darkened the last period of his life. The illustration is his short article “God is One” (25.09.1924). The Russian translation of this text is presented to the readers.

Effects of the COVID-19 Pandemic on the Spiritual and Mental Well-Being of ICU Surrogates and their Treatment Preferences

Aspects of religiosity and spirituality (R/S) are associated with alleviating stress and influencing the treatment decision-making process in surrogates of patients in the intensive care unit (ICU). The COVID-19 pandemic has affected the mental health of the population, but no significance has been established with spiritual well-being. This study hypothesized that the pandemic negatively affected surrogate spiritual well-being in a relationship mediated by a surrogate’s intrinsic religiosity, religious coping, and non-organizational religiosity. It was also hypothesized that surrogates would desire less aggressive treatments and have lower goals of patient function due to the pandemic. Baseline surrogate survey data using the FACIT-sp, Brief RCOPE and Durel scales, as well as answers to questions regarding treatment preferences and goal of patient function from the Chaplain Family Project were used in this study along with the pandemic status of the surrogate at the time of interview. There were 100 surrogates interviewed prior to the pandemic and 82 interviewed during the pandemic with a mean age of 54.5 and 53.8 years, respectively, who were mostly white (82.0% and 75.6%, respectively), female (72.0% and 72.0%, respectively), and on average had obtained at least an associate degree. There was a significantly greater preference for aggressive, life-sustaining interventions (LSIs) over relief of pain (26.1% pre-pandemic to 40.9% during pandemic, p=0.0494) and a significantly fewer proportion of patient-surrogate advance conversations (66.7% to 51.9%, p=0.0435) in the during pandemic group. There was no statistical difference found in spiritual well-being, intrinsic religiosity, religious coping, non-organizational religiosity (NOR), treatment preferences, nor patient function goals between the pandemic status groups, when controlling for surrogate demographics and previous patient advance care planning. A longitudinal study should further investigate the possible effect of the pandemic upon surrogate spiritual well-being and ICU decisions and experiences for greater clarity.

To be liberated the Vaisheshika way, or the Vaisheshika attempt at a «Negative Soteriology» by the Indian school of philosophy

The article examines the original concept of the Vaisheshika school, criticized by other Indian philosophers, according to which Self (Atman), freed from the bonds of rebirth (saṃsāra), is a pure substance (dravya), devoid of consciousness, which is believed to be its impermanent quality (guna); the opponents compared the Vaisheshika's liberated Self with a stone or a log. The author proposes an explanation of the Vaisheshika liberation doctrine (soteriology) within the framework of its categoriology, in which consciousness and Atman belong to different categories, respectively, guna and dravya. Vaisheshika proclaims knowledge of the six categories to be the highest spiritual goal (nihshreyasa), which, in turn, comes from the pure Dharma (Merit). The reason why the Vaisheshikas felt obliged to add a pure Dharma as the final step towards liberation (which distinguishes Vaisheshika from other schools, emphasizing the soteriological value of knowledge) is explained by assuming the Dharma's capacity to overcome a dichotomy of merit-demerit (dharma-adharma) as the main factor responsible for the rebirth of an embodied ātman. The pure Dharma, due to all the positive karmic energy accumulated during countless reincarnations of the soul, arises at the very last moment in a person's life to purufy his/her true Atman from the law of karma and rebirth. Since nothing can be said about Atman's future, it is not a "liberation for", but a "liberation from", which can be called a "negative soteriology".

Exploring the functional distinction between Hindu religiosity and spirituality in direct and indirect domestic violence prevention PSAs: a study of bystander intervention in the era of COVID-19

Intervening in a domestic violence scenario is challenging, and the act of helping victims of abuse has become exceedingly difficult with the onset of COVID-19. During lockdowns, women end up trapped with perpetrators of domestic violence, severely restricting the means of seeking help. Bystanders can play an important role in providing assistance, and the motivation to intervene depends on various underlying factors. The uncertainty caused by the pandemic has encouraged people to find solace and hope in religion and spirituality. Using goal congruity and priming theories, we treated religiosity and spirituality as separate constructs and investigated their impact on attitude toward helping victims and intention to engage in direct intervention (i.e. knocking on the door) or indirect intervention (i.e. calling the advertised helpline) among Hindus in India. Findings show that only spirituality influenced intention, via attitude, to engage in indirect intervention, while only religiosity directly influenced intention to engage in direct intervention. In terms of goal congruity, priming the advertised intervention (i.e. direct or indirect) triggered the salience of one’s religious (i.e. ego-driven self-enhancement) or spiritual (i.e. altruism) goals. Theoretical and managerial implications are discussed.

UNITY OF SPIRITUAL AND PHYSICAL AS THE BASIS OF HEALTH CULTURE

Summary. The problem of the ratio of spiritual and physical in man has always been an important subject of philosophical research. The main direction of the genesis of understanding the problem should be considered the constant strengthening of views on the inextricable link between physical and spiritual in man. Within postmodern discourse,traditional forms of connection between the human spirit and the body are being deconstructed, and the recognition of their unity is combined with the emphasis on differences, as has been the case before, although not within dogmatic methodology. Modern research methodology requires a clear specification of the logic of modern philosophy on the separation and relationship of human spirit and body, primarily on the basis of synergetic and existentialist approaches, and on this basis to describe and systematically analyze these phenomena. The most important from a methodological point of view in the analysis of the relationship between mind and body in terms of health culture is the focus on identifying the prerequisites for the integrity of the individual, which, in fact, determine its potential for healthy development and disclosure of spiritual and physical health. In modern philosophical literature, the dominant understanding of the crucial role of the spiritual component of human nature is marked by the presence of dialectics of soul and body, which results in the formation of a number of factors in its development, including health culture. In this case, the bodily factor is considered to be related to human society and natural connections, which generally determine the influence of physical factors on human development. It is generally accepted that it is the contradictory development of man and society as a whole, which stems from the contradictory nature of the interaction between «body and soul», «social and natural», determines the actual factors of human development and health culture. Within the dichotomy of spiritual and physical, natural and social origin, one can actually identify the integrity of the person at any level. The interaction of spiritual-mental and corporeal-natural elements and forms a specific quality that characterizes man as a whole, but changes in integrity do not mean perfection. The existential understanding of the spiritual and corporeal integrity of man follows from the fact that life itself is the primary reality, organic bodily integrity and spiritual dimension of man. The spiritual integrity of human existence leads to the predominance of the unity of soul and body over their difference as a result of the subordination of the latter to the spiritual goals of life. Within a culture of health, this means the integrity of health based on the dominance of spiritual health values.

Textuality in a Jazz Aesthetic: Textual Rituals for Transformation in Sharon Bridgforth’slove conjure/blues

AbstractTermed a “performance novel” in the introduction to the Redbone Press edition and a “text installation” in its performance iteration, Sharon Bridgforth’s love conjure/blues (2004) is performance literature that also offers a heightened textual experience within the jazz aesthetic’s performance tradition. Through its intricate lineation, syntax, typography, orthography, punctuation, and onomatopoeia, as well as through the representation of text in ritual settings, Bridgforth’s textuality does its own performance work on the page, twining literature, orature, bodily, and spiritual experience tightly together as it affirms multiple literacies, building on queer, trans, African American, Yoruba, jazz, and southern histories. In Bridgforth’s counterintuitive interest in and commitment to textuality within a performance genre, we see the values of the theatrical jazz aesthetic itself: here, invention and multiplicity are borne out by its groundedness in text and performance at once, in textual and embodied language together. In this way Bridgforth’s textuality serves the text’s rituality and the jazz aesthetic’s own goals. By focalizing textuality’s materiality, love conjure/blues claims ritual textuality as a tool with distinctive affordances within the jazz aesthetic tradition. This highly physicalized, ritual textuality acts as an instrument of conjure and contributes to the text’s representational and spiritual goals while expanding our concept of what innovative poetic texts might look like and accomplish.

Moral intelligence in nursing: An evolutionary concept analysis

Background & Aim: Moral intelligence is a foundation and cornerstone of ethics in nursing. However, it is a vague concept which needs to develop. So, this study aimed to analyze the concept of moral intelligence in nursing to help its development and apply it in the context. Methods & Materials: Rodgers's evolutionary concept analysis method was used. Databases of Google Scholar, Science Direct, PubMed/Medline, Scopus, CINAHL, and IranMedex were searched from 2001 to 2020 with moral, ethics, intelligence, and nursing keywords. After considering the inclusion and exclusion criteria and removing irrelevant and duplicate articles, 46 texts were reviewed. The method of analysis was inductive content analysis. Results: The attributes of moral intelligence were identified as considering "individual-social value", "the integrity of feeling, thinking, and action", and "semantic purposefulness". The antecedents included "prepared person", "purposeful selection and upbringing", and "supportive context", and the consequences were "personal and professional development of the nurse", "facilitating holistic care", and "organizational promotion". Based on the attributes of the concept, moral intelligence was defined as: "The cognitive and value-oriented capability of a nurse in managing the problem and conflict resolution process through self-sacrifice and conscious involvement into intra-and-interpersonal relationships to achieve desirable moral and spiritual goals during comprehensive care of the client." Conclusion: In ethical challenges, moral intelligence may function as a cognitive ability by considering individual-social values. It uses a purposeful problem-solving process that is purposeful, seeks meaning, and guides nurses to improve the quality of health services.

Tomb of Sunan Gunung Jati and Pura Tanah Lot: Two Multi Religious Tourism Destination in Indonesia

Religious tourism destinations in Indonesia are an essential pillar in the development of a peaceful, pluralist society. Tourists of various ethnicities and religions mostly visit the spiritual tourism areas of SGJ (Tomb of SunanGunungJati, Cirebon West Java) and PTL (Pura Tanah Lot, Bali). Therefore, this research aims to discuss the impact of religious tourism on forming a pluralist and peaceful society. The method is qualitative research with data obtained through observation, short and in-depth interviews, and book surveys. The study subjects were three tour guides, 100 tourists at each location, with the field research carried out for 10 Friday nights each at SGJ (October 2019 to February 2020) and PTL (December 2018 to August 2019). The result showed that firstly tourists feel a spiritual aroma in religious tourism destinations. Secondly, SGJ tourists, in particular, feel confident that the prayers they say at SGJ's grave are answered. Thirdly, tourists visualize ethnicities and followers of other religions as brothers who share the same spiritual goals. The implication is that religious tourism destinations are an alternative to the formation of a peaceful pluralist society.

The Salience of Saintliness in Islam: A Sufi Perspective

While materialism largely failed in achieving humanity’s essential goal of attaining happiness in life, as it intensified people’s attachment to the material world, spirituality represents an alternative way towards accomplishing ultimate joy. Multiple approaches have brought the value of spirituality. Classical saintly experience and practice have played a significant role in Islamic spirituality and became in its various forms integrated into social, political, and intellectual life. This paper discusses the ascetic practices of Sufis in approaching the ultimate spiritual goal of inner purification. While classical Sufism’s disciplinary methods have varied significantly across time and place, in many cases, these practices revolve around obedience and asceticism. It then discusses the unique attributes Sufi saints are characterized that speak to the existence of more profound dimensions of reality such as Wilāya and Baraka and their impact on social life.

The Influence of Gandhi's Economic Thoughts on the Indian Economy

Gandhi wanted the Indian economy to center around autonomous village republics rather than work on the back of large-scale industries or consumption expenditure. Gandhi’s principles for formulating his economic thoughts were based on a call to ‘return to the nature’. He would have liked people to reduce their wants in lives and to concentrate instead on development of their faculties for achievement of spiritual goals. This would not require people in villages to madly rush to cities in search of work. All people would live more fulfilling and meaningful lives. He would justify use of machines and industrial production systems in the economy only when the outcomes serviced the fundamental and most basic needs of people. This paper describes Gandhi’s economic principles in order to analyze how they contrast with the free operation of the market today which has created multiple new inequalities in society. The liberalized rapid economic growth model in India has made development of the rural sector secondary to rapid growths in trade and manufactures of consumer commodities in the urban centers. This has gone the opposite way from the paths Gandhi outlined for his country, and it has exacerbated the same societal inequalities he wanted to see reduced.

Transdiagnostic effect of contamination disgust on asceticism

IntroductionThere is a growing literature suggesting disgust plays a major role in religiosity. Asceticism is a personality trait characterized by abstinence from sensual pleasures, often for the purpose of pursuing spiritual goals. Since few studies suggested that higher disgust levels may lead to greater fear of sin, contamination disgust may serve as effective mechanisms for inflated scrupulosity.ObjectivesWe aimed to investigate the role of contamination disgust on a specific religious belief in two clinical groups: eating disorders and anxiety disorders.MethodsWe enrolled 84 patients admitted in the Psychiatric Unit of Careggi with diagnosis of Anxiety Disorders (AD) and Eating Disorders (ED). We administered them: Disgust Scale Revised (DS-R) and Eating Disorders Inventory 2 (EDI-2)ResultsA t-test for independent samples between AD patients and ED patients showed no difference in DS-R contamination disgust subscale (t=1.437, p=0.153), while significantly higher EDI-2 asceticism scores were detected in ED patients (t=2.452, p=0.010). An ANCOVA model having EDI2 Asceticism subscale as dependent variable, and DS contamination disgust subscale, diagnosis, and interaction between contamination disgust and diagnosis was estimated. The overall model was significant (F(1,136)=4.854, p=0.003) and accounted for 9.7% of variance of EDI2 Asceticism subscale (R2=0.097). The effect of contamination disgust was positive and significant (β=0.302, t=2.781, p=0.006), and accounted for 5.4% of variance of EDI2 Asceticism (partial η2=0.054). No effect was detected for diagnosis (F(1,136)=0.012, p=0.912) or interaction between contamination disgust and diagnosis (F(1,136)=1.346, p=0.248).ConclusionsContamination disgust may have a trans-diagnostic effect on asceticism and may be a possible driver for specific religious behaviors.DisclosureNo significant relationships.

Majelis Tafsir Al-Qur’an (MTA) Religion Online for Ideological Da’wa Massification

Religious communities use the internet as a spiritual network to seek spiritual goals, and they interpret it through narratives shared through online spaces. This emphasizes the need for freedom and spiritual experiences so that they can share with others. So, people often associate their participation in online religion with a level of spirituality and confirmation of religious identity. Online religion seeks to adapt religion to form a network of spiritual interactions. This study discusses the use of the Internet by Majlis Tafsir Al-Qur’an (MTA) on the website www.mta.or.id in communicating ideology to the congregation. This research data collection uses the method of observation and documentation. The results of this study indicate that the use of digital technology by MTA is to promote ideology. MTA announces content regarding manhaj, terrorism, politics, the spirit of friendship / ukhuwah between members, and cooperation between scholars and the government.

“Some kind of family”: Hijra between people and places

This article follows one woman’s serial migration to, away from, and back to Dubai in order to consider the intersections of migration, subjectivity, and piety. It analyzes how Hanna’s migratory journey, or hijra, relates to her desire to become pious and reveals how people in her life shape the trajectories of both her faith and her movement. Engaging scholarship on migration and ethical subjectivity, it traces how Hanna’s mobility runs parallel to her attempt to surround herself by those who make her piety possible. Whether it is the relationship with her parents and siblings in Birmingham, or the community of “sisters in Islam” she establishes in Dubai, Hanna is moved both by aspirations of piety and by the people who support (or inhibit) her efforts, highlighting the social nature of the geographic places she moves through and inhabits. Recognizing the ability of others to help or hinder her spiritual goals, Hanna actively seeks to settle amongst those who motivate and empower her to become the ideal Muslim she desires to be. Seen in this way, Hanna’s experience allows us to shift from a notion of subjectivity premised upon individualized acts of self-cultivation like prayer, fasting, or veiling to an appreciation of the intersubjective role of others in the development of the self. Combining this intersubjective lens with an alternative account of mobility, I argue for understanding Hanna’s self-positioning as an act that is not only geographic, but (inter)subjective, with the trajectory of her piety discernible both geographically and socially.

Spiritual Counseling: The Art of Integrating Humanistic Psychology, Cognitive CoachingSM and Spirituality

Human beings have been created in the image and likeness of God (Gen 1,27). God bestows on each person a sublime dignity that no one can take from them. Every person has the freedom to choose his or her path of life, to grow, to reflect, and to interact with his or her self, with others, and with his or her environment. This article explores the creation, development, and practical use of Prof. Luis Jorge González’s approach to Spiritual Counseling. Prof. González integrates into his teaching Humanistic Psychology, Cognitive CoachingSM, and Spirituality. His love of others motivates him to dedicate his life to helping them recognize and utilize their human resources. Thanks to his Spiritual Counseling program, individuals can in fact self-direct themselves towards the attainment of their loftiest human and spiritual goals.

Management Education Lessons From the Bhagavad Gita

As a discipline of higher education for business leaders, managers, and administrators, management education aims to develop knowledge, improve communication skills to influence team members and key decision-makers, coordinate and implement organizational goals, evolve in an ever-changing environment, and make decisions effectively and efficiently—good management results in greater satisfaction for all stakeholders. Modern Management education was established in the West way back in the early 1800s and gained popularity. However, even after several years of management training, many issues still need to be addressed, including effectively dealing with people around us, motivating the workforce, working efficiently, building leadership qualities, and creating organizations that live long. Organizations experience conflict while trying to achieve the overall objectives and ensure the quality of life and work-life balance for employees working in these organizations. Larger issues are facing the world today like climate change, environmental degradation, and the sustenance of firms. The Bhagavad Gita is a universal scripture and a comprehensive philosophical thought for all humankind. Bhagavad Gita’s teachings give different paths of self-realization, which lead to the spiritual goal of liberation of the soul. It provides two types of knowledge-physical: arts, science, Management, and the other spiritual-of mind, body, and soul. Bhagavad Gita highlights managerial techniques that resolve conflicts, increase productivity, build motivation and work ethics. The management concepts of vision, planning, leadership, motivation, achieving excellence, attaining goals are taken up at the foundation of human intellect. Bhagavad Gita provides a holistic understanding of man-material life, principles of Management, and core management practices. The core lessons of the Bhagavad Gita include action, renunciation, love, worship, wisdom, and knowledge. Bhagavad Gita, with a universal appeal, serves as a guide to questions raised by Management, especially in today’s rapidly challenging environment fraught with uncertainty, obstacles, the need for diversity and inclusion, along with a need to bridge the skill gap. Management education lessons and management principles based on the teachings of the Bhagavad Gita have been analyzed and interpreted in detail using the theoretical perspective of hermeneutical interpretation of historical scripture to develop an insight into the philosophy of Bhagavad Gita.

Singing His Song: A Short Introduction to the Liturgical Movement by Thomas M. Kocik

Reviewed by: Singing His Song: A Short Introduction to the Liturgical Movement by Thomas M. Kocik Kevin D. Magas Thomas M. Kocik Singing His Song: A Short Introduction to the Liturgical Movement Revised and Expanded Edition Hong Kong: Chorabooks, 2019 68 pages. Paperback. $12.64. Since then-Cardinal Ratzinger called for a "new liturgical movement" to "call to life the real heritage of the Second Vatican Council" in his memoir Milestones,2 there has been a renewed interest in reengaging the historical roots of the nineteenth- and twentieth-century Liturgical Movements and their relationship to the Second Vatican Council and its implementation. Kocik's work aims to provide a short sketch of this historical trajectory by introducing a popular audience to some of the major phases, figures, and ideas in both the classical and "new" manifestations of the Liturgical Movement. Kocik's introduction highlights the predominantly spiritual goals of the Liturgical Movement to restore liturgical worship to the center of Christian life. Kocik's explanation of his title provides a moving image of this: "to sing one's life and live one's song" is "being in tune with the life of Christ by nourishing and living our faith through the Church's sacred liturgy" (2). Kocik's exploration of the first phase of the Liturgical Movement, "Recovering Lost Treasures," introduces readers to early liturgical pioneers and major figures such [End Page 147] as Beauduin, Guardini, and Pius X. Kocik takes care not to romanticize the state of the celebration of the liturgy prior to the Second Vatican Council and highlights the reasons a liturgical renewal was called for. In general, the contours of Kocik's analysis follow Alcuin Reid's thesis that the Liturgical Movement had the restoration of a distinctively liturgical spirituality rather than ritual reform as its primary motivation. The second phase, "The Movement Comes of Age," focuses on the affirmation of certain aspects of the movement in the magisterium of Pius XII as well as a criticism of its excesses, such as the dismissive attitude towards popular devotions in some of the movement's proponents. Here Kocik casts the shift towards a reform of the liturgical texts and rites themselves in a negative light, indicated by the subtitle "a storm brews." While Kocik's account of the "Third Phase: Vatican II" contains only a brief expository description of the content of the Constitution on the Sacred Liturgy, he devotes more time to postconciliar reforms and implementation. Kocik views the state of the liturgy after the council as debased and attributes the liturgical malaise to deficient social-cultural attitudes, a climate of dissent in the Church, and the weaknesses of the Consilium commissioned with the liturgical reform. This fourth and final phase, "Towards a 'New Liturgical Movement'" provides an overview of the magisterial response of John Paul II and Joseph Ratzinger/Benedict XVI to the postconciliar situation and the main proponents in the "reform of the reform" and "new liturgical movement" umbrella. Kocik concludes by offering his own reflections on the liturgical reform, which are critical not only of the implementation of the council but the revised liturgical books themselves. A final "liturgical examen" returns to the spiritual moorings of the introduction by leading readers through an examination of whether the rhythms of the liturgy truly shape their daily lives. As a short introduction, Kocik's book favors breadth over depth and does well in distilling a wide range of ideas and figures in the complex history of twentieth-century liturgical reform and renewal. One of its major goals is to make available to non-specialists the more technical studies of the twentieth-century Liturgical Movement, and Kocik largely succeeds in translating the perspectives of Reid, Dobszay, [End Page 148] Bux, and his own previous writings to a more popular audience. Readers' perceptions of this work will depend on their own assessment of the postconciliar situation and whether they find the standard narrative of various "reform of the reform" or "restorationist" agendas convincing. This short work could likely serve as a book for a study group with some preliminary formation in liturgical issues. Kocik's account is typically marked by a balanced tone but at times contains...

A PubMed-Based Exploration of the Course of Yoga Research from 1948 to 2020.

Yoga research citations from 1948 to 2020 in PubMed were filtered and sorted in 10-year intervals to explore the occurrence and time frame of change in (1) the focus of research; (2) the number of randomized controlled trials (RCTs), systematic reviews (SRs), and meta-analyses (MAs); (3) health conditions researched for yoga as therapy; (4) journals with yoga research; and (5) the research on yoga from different countries. Publications on yoga between 1948 and 1970 (1.25%) focused on exceptional abilities of experienced yoga practitioners, apparently related to the spiritual goal of yoga; from 1971 to 2000 (6.87%), the focus was on yoga in health and therapy; and from 2001 to 2020 (91.88%), research publications on yoga increased and continued to focus on health and therapy, with fewer RCTs relative to the SRs and MAs on yoga in PubMed. Publications on yoga reported the following health conditions most often: from 1981 to 1990, (1) asthma, (2) stress, and (3) diabetes; from 1991 to 2000, (1) stress followed by (2) asthma, anxiety, and pain (all three with equal percentages); from 2001 to 2010, (1) depression, (2) stress, and (3) anxiety; and from 2011 to 2020, (1) stress, (2) depression, and (3) pain. The journals publishing research on yoga in PubMed have changed between 1971 and 2020 as follows: highly clinically relevant, broad-interest medical journals (1971 to 1990); journals relevant to mind-body interventions (1991 to 2000); and specialized journals for complementary and alternative medicine, particular branches of medicine, or research study designs (2001 to 2020). The highest yoga research output from 1971 to 1980 came from the United Kingdom (RCTs); from 1981 to 1990 the most research came from the United States (RCTs); from 1991 to 2000 the most research came from India (RCTs) and the United Kingdom (SRs); from 2001 to 2010 the most research came from the United States (RCTs, SRs) and the United Kingdom (MAs); and from 2011 to 2020 the most research came from the United States (RCTs, SRs, MAs). The trends in yoga research from this analysis reflect increased research related to yoga and health while suggesting areas for future research based on the strengths and gaps that have emerged.