Bahiṇa Bai was a female poet-Saint whose participation in the Maharashtrian devotional movement known as the Varkari Panth transformed the image of female devotionalism in the region. A collection of her poetic writings, the Samta Bahiṇabaica Gatha, demonstrates her struggle to reconcile the demands of domesticity with those of devotionalism. Bahiṇa Bai simultaneously extols the roles of the pativrata, devoted wife, and the bhakta, the devotee, in her lyrical compositions, and resolves the tensions between domesticity and devotion by merging her husband's identity with that of Viṭhoba, a localized force of Viṣṇu. This thesis argues that Bahiṇa Bai's rebellion against a parochial vision of female spirituality integrates elements of Brahmanic orthodoxy, non-dual philosophy and bhakti practice.

The aims of this thesis are to provide a general overview of New Age spirituality/theology, and to organize this overview within a framework which highlights and explains many of the fundamental contradictions of the movement. The introductory section begins with a discussion of the problems associated with defining the New Age, and looks at some recent overviews of the movement. It goes on to highlight some of the fundamental contradictions of the New Age, and criticizes attempts by researchers to preserve the notion that it is something characterized by 'common values and a common vision.' The introduction moves on to outline the broad and heuristic framework that this thesis will employ in its overview of New Age spirituality. This framework makes an organizational division between 'patriarchal' and 'ecological' spirituality. The methodology section discusses research methods and definitions of key terms. My definition of 'patriarchal spirituality' is derived from ecofeminist theory. Given that ecofeininism is itself much associated with the New Age, my overview does in a sense reflect a 'New Age' approach to the New Age. 'Ecological' spirituality indicates more than simply concern with the interrelationships among organisms and their physical environment, although this concern is certainly expressed by those who embrace an ecological spirituality. The 'ecological' rubric is employed in a broader sense, indicating: 1) the belief that the earth and the cosmos are home to the human; 2) the belief that all things are interrelated and interdependent; 3) a high regard for 'diversity.' Part One examines the historical roots of the New Age. Part Two is concerned with New Age patriarchal spirituality. Part Three looks at New Age ecological spirituality, with particular emphasis upon Christian creation spirituality and feminist Wicca. The conclusion section highlights problems involved in attempting to make a clear division between these two New Age dynamIcs.

The aim of this qualitative research project was to investigate the phenomenon of spirituality within occupation as encountered by six people who have all experienced mental illness. A Heideggerian phenomenological philosophy was utilised as the theoretical background. Data were gathered through in-depth interviews with each participant, which were transcribed verbatim. Data were analysed using a hermeneutic, circular process. -- abstract. / Thesis (MApSc(OccupationalTherapy))--University of South Australia, 2003.

This hermeneutic phenomenological study explores eight psychotherapists' and counsellors' experiences and understandings of 'inexplicable' phenomena that sometimes occur when working with clients.The purpose of the study is to stimulate thinking about these experiences and bring them into conversation within the psychoanalytic community.The findings emerging from this research reveal that inexplicable phenomena may occur when therapists and counsellors are in an 'open', meditative state in which the boundaries between self and the world seem lessened and time and space are experienced differently. The phenomena may take many forms, including the apparent knowing about events that are later reported by clients, which it would not have been possible to 'sense' in the usual way, and the seeing of semi-solid forms, which may be static or moving.The meanings made of the experiences vary according to different spiritual and theoretical worldviews but, invariably, the experiences are interpreted as receiving a communication from, or being attuned to, the unconscious mind or a spiritual intelligence or source of knowledge. This is discussed in relation to psychotherapeutic, phenomenological and spiritual literature. Occultism is another field we shall have to conquer There are strange and wondrous things in these lands of darkness. Please don't worry about my wanderings in these infinitudes. I shall return laden with rich bounty for our knowledge of the human psyche (Jung to Freud 1911: Mc. Guire, 1991, p. 223).I advise against. Don't do it. By it you would be throwing a bomb into the psychoanalytical house, which would be certain to explode. (Freud's letter to Ferenczi, (1919) when the latter wanted to present his telepathic experiments to the next IPA conference (Jones, 1957, p. 42).Freud wrote to psychic researcher , Hereward Carrington, that: "If I had my life to live over again, I should devote myself to psychical research rather than to psychoanalysis" (Jones 1957, p. 32). In 1929, Freud denied having said this but Ernest Jones tracked down the evidence of the letter (Farrell, 1983).

The aim of this qualitative research project was to investigate the phenomenon of spirituality within occupation as encountered by six people who have all experienced mental illness. A Heideggerian phenomenological philosophy was utilised as the theoretical background. Data were gathered through in-depth interviews with each participant, which were transcribed verbatim. Data were analysed using a hermeneutic, circular process. Eight themes arose from the investigation. Firstly, the experience of spirituality is diverse and each person has his or her idiosyncratic understanding of what spirituality is. Secondly, spirituality is experienced as a journey that changes across time. The third theme notes that spirituality is vitally important to the study participants, so much so, that participants??? spirituality saved them from suicide and filled their lives with meaning and purpose. The fourth theme is recognition that there are ???spiritual occupations??? that are designed to directly access one???s spirituality. Fifth is that spirituality is a form of being which provides the meaning to purposeful doing and that therefore spirituality can make even ???ordinary??? occupation spiritually meaningful. Theme six is that spirituality is not only important on an individual level, but that social and community dimensions of spirituality are also essential. Theme seven finds that mental illness provided the ???wake-up message??? that ???called??? each participant to a spiritual life. The final theme is that spirituality helps the participants cope with living with mental illness. The thesis concludes that spirituality is an indispensable part of each participant???s life. Spirituality has both irrevocably changed participants??? lives and allowed them find personal meaning in their lives that is life-sustaining and life-enhancing. The findings also reveal that spirituality can be related to occupation both theoretically and practically. Given that spirituality was found to be life-saving and life-sustaining and that it can be conceptualised as an essential dimension of occupation, it is argued that spirituality is an issue of high importance to occupational therapists. However, since some occupational therapists may not feel comfortable or knowledgeable enough to discuss spirituality in practice (Collins, Paul and West-Frasier 2001; McColl 2000) it is noted that this topic area forms an emergent frontier for occupational therapy. As a pioneer area of practice, further research and investigation into this fascinating and mysterious realm is recommended. / thesis (MApSc(OccupationalTherapy))--University of South Australia, 2003.

Thesis (M.A.)--St. John's College, 1984. / Includes bibliographical references (leaf 70).

Thesis (Ph. D.)--State University of New York at Binghamton, Department of English, General Literature and Rhetoric, 2006. / Includes bibliographical references.

Thesis (M.A.)--St. John's College, 1984. / Includes bibliographical references (leaf 70).

Thesis (M.A.)--Baylor University, 2007. / Includes bibliographical references (p. 30-31).

Thesis (M.A.)--Lancaster Bible College, 2005. / Abstract. Includes bibliographical references (leaves 61-65).