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"; it is the awareness of the dynamism of life as it lives in us and in all things. Thus, life is experienced not as a collection of fragments casually related to each other, but as a living whole reflected in the wholeness of one's inner life. The peculiarity of this awareness is that it is not

In: Christianity the Japanese Way

, humans realize their ongoing freedom of the will and their autonomy, but without living forever. According to his analysis, the loss of paradise as a consequence of disobedience also indicates the creation of life practice, the conditions of which can be found in the model of religiosity and never

In: Research in the Social Scientific Study of Religion, Volume 14

’s an emptiness that isn’t a void. It’s comforting though, to come back frommeditation to living my everyday life. R.D.: Does everything each group brings you accumulate and do you theorize your experience? J.P.:The experiences accumulated.Maturity is a series of experiences that accumulate, I am

In: Conversion in the Age of Pluralism

a level of individual religious activity” within a larger process, but also implies the possibility of several conversionswithin the life cycle (Gooren : ). It even makes it possible to conceive of parallel trajectories of involvement within different religious groups. Conversion in Liquid

In: Conversion in the Age of Pluralism

Gnosticism and Hermeticism, the Christians, the Buddhists, the Manichaeans, the Mandeans and others. In all these movements, we meet with the desire for the sanctification of life, for living a life in fulfillment of a sacred or sanctioned script, a life in truth and goodness. 10 See Agus (1988). 146 jan

In: Religion and Politics
Authors: and

services; their shabby halls and tatty living quarters were in desperate need of renovation, but the small income from devotees and tourism was not enough even to support the daily life of the few ailing monks who tended the temples. In the whole province, no more than 4,000 lay Buddhist believers had

In: State, Market, and Religions in Chinese Societies

tied to the material conditions of modern life—greater and more flexibly allocated leisure time along with the modern transportation modes that underlie “tourist” culture. Nevertheless, it would be a great mistake to reduce pilgrimage simply to a category of “tourism,” and indeed it is the case that at

In: Conversion in the Age of Pluralism

TAMIL HINDU TEMPLE LIFE IN GERMANY: COMPETING AND COMPLEMENTARY MODES IN REPRODUCING CULTURAL IDENTITY, GLOBALIZED ETHNICITY AND EXPANSION OF RELIGIOUS MARKETS Annette Wilke Westfälische Wilhelms-Universität Münster Since the devastating civil war in Sri Lanka in the 1980s, a grow- ing number of

In: Religious Pluralism in the Diaspora

extensive in the social science field, appearing largely in the second half of the twentieth century, as a “Mormon subculture.” The issue of conversion in such a context has itself motivated many studies. Of course, different points of departure in these inquiries implicate a variety of research foci. For

In: Conversion in the Age of Pluralism

as a result of participation in sociocultural life-worlds; hence it is not the case that every word from one life-world will be able to translate precisely to some other word in a different life-world. “Interpreting” across languages therefore involves not just a vocabulary list but a sense of

In: History, Time, Meaning, and Memory