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[29] [a] These have been described as "spirits", [32] or "spiritual beings", [33] while the scholar of religion Theresa S. Smith called them "the power beings of the Ojibwe cosmos". [5] The most powerful of these manitouk were the four winds, the underwater serpents, the thunderbirds, the owners of various animal species, the windigo, and ...
The Kongo cosmogram (also called yowa or dikenga cross, Kikongo: dikenga dia Kongo or tendwa kia nza-n' Kongo) is a core symbol in Bakongo religion that depicts the physical world (Ku Nseke), the spiritual world (Ku Mpémba), the Kalûnga line that runs between the two worlds, the sacred river that forms a circle through the two worlds, the four moments of the sun, and the four elements.
The general purpose of rituals is to express some fundamental truth or meaning, evoke spiritual, numinous emotional responses from participants, and/or engage a group of people in unified action to strengthen their communal bonds. The word ritual, when used as an adjective, relates to the noun 'rite', as in rite of passage.
The meaning of spirituality has developed and expanded over time, and various meanings can be found alongside each other. [1] [2] [3] [note 1] Traditionally, spirituality is referred to a religious process of re-formation which "aims to recover the original shape of man", [note 2] oriented at "the image of God" [4] [5] as exemplified by the founders and sacred texts of the religions of the world.
The red road is a modern English-language concept of the right path of life, as inspired by some of the beliefs found in a variety of Native American spiritual teachings. The term is used primarily in the Pan-Indian and New Age communities, [1] [2] [3] and rarely among traditional Indigenous people, [2] [3] who have terms in their own languages for their spiritual ways. [4]
While interspirituality is involved with common spiritual practices, these are not synonymous with how religious traditions practice. As such, interspirituality should not be considered synonymous with interfaith work, in part because some spiritual practices may be considered antithetic to certain religious practice, thereby including elements that would not be accepted by some conservative ...
In Swedenborg's view, the people of the Golden Age loved correspondences, and made small images to remind themselves of heavenly things. But as the human race declined into evil, and the knowledge of correspondences was almost lost, people began to worship the images themselves –in other words, they began to practice idolatry.
This is a translation of the spiritual concept of transition through levels in life into bodily movements by the worshipers as they move inwardly through ambulatory halls to the most sacred centre of spiritual energy of the deity. [6] It is done in a clockwise direction and in an odd rather than even number of times.