We are all susceptible to negative external influences, but hidden within each of us is a spiritual power that is waiting to be rediscovered. In this insightful and practical book, based on the author’s personal reflections and life-long experience as a pupil and teacher of spirituality, Jim Ryan presents a unique examination of the mind as it is now, together with practical ways to develop a more spiritual way of thinking and being. Firstly, he shows you how to recognize and change the five negative states of mind: the stone mind, the hollow mind, the coral mind, the fragrant mind and the sponge mind. Then he sets out the pathway to change, helping you to rediscover nine positive mind states, including the wisdom mind, the love mind, the divine mind and ultimately the angelic mind. Aimed at all spiritual thinkers, regardless of religious background, this book shows you how to move from one mind state and how to reconnect with your inner spiritual power. ,

Leading Scholar Explores Paul's Teaching on the Mind This major work by a leading New Testament scholar explores an important but neglected area of Pauline theology, Paul's teaching about the mind. In discussing matters such as the corrupted mind, the mind of Christ, and the renewal of the mind, Paul adapts language from popular intellectual thought in his day, but he does so in a way distinctively focused on Christ and Christ's role in the believer's transformation. Keener enables readers to understand this thought world so they can interpret Paul's language for contemporary Christian life. The book helps overcome a false separation between following the Spirit and using human judgment and provides a new foundation for relating biblical studies and Christian counseling.

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This classic by the great Puritan theologian John Owen is organized as follows: Prefatory Note Analysis Preface  Part 1. Chapter 1. The Words of the Text Explained: Chapter 2. A Particular Account of the Nature of This Grace and Duty of Being Spiritually Minded — How It Is Stated in and Evidenced by Our Thoughts Chapter 3. Outward means and occasions of such thoughts of spiritual things as do not prove men to be spiritually minded — Preaching of the word — Exercise of gifts — Prayer — How we may know whether our thoughts of spiritual things in prayer are truly spiritual thoughts, proving us to be spiritually minded Chapter 4. Other evidences of thoughts about spiritual things arising from an internal principle of grace, whereby they are an evidence of our being spiritually minded — The abounding of these thoughts, how far, and wherein, such an evidence Chapter 5. The objects of spiritual thoughts, or what they are conversant about, evidencing them in whom they are to be spiritually minded — Rules directing unto steadiness in the contemplation of heavenly things — Motives to fix our thoughts with steadiness in them Chapter 6. Directions unto the exercise of our thoughts on things above, things future, invisible, and eternal; on God himself; with the difficulties of it, and oppositions unto it, and the way of their removal — Right notions of future glory stated Chapter 7. Especial objects of spiritual thoughts on the glorious state of heaven, and what belongs thereunto — First, of Christ himself — Thoughts of heavenly glory in opposition unto thoughts of eternal misery — The use of such thoughts — Advantage in sufferings Chapter 8. Spiritual thoughts of God himself — The opposition unto them and neglect of them, with their causes and the way of their prevalency — Predominant corruptions expelling due thoughts of God, how to be discovered, etc. — Thoughts of God, of what nature, and what they are to be accompanied withal, etc Chapter 9. What of God or in God we are to think and meditate upon — His being — Reasons of it; oppositions to it; the way of their conquest — Thoughts of the omnipresence and omniscience of God peculiarly necessary — The reasons hereof — As also of his omnipotence — The use and benefit of such thoughts Chapter 10. Sundry things tendered unto such as complain that, they know not how, they are not able to abide in holy thoughts of God and spiritual or heavenly things, for their relief, instruction, and direction — Rules concerning stated spiritual meditation Part 2 Chapter 11. The seat of spiritual mindedness in the affections — The nature and use of them — The ways and means used by God himself to call the affections of men from the world Chapter 12. What is required in and unto our affections that they may be spiritual — A three-fold work on the affections described Chapter 13. The work of the renovation of our affections — How differenced from any other impression on or change wrought in them, and how it is evidenced so to be — The first instance, in the universality accompanying of affections spiritually renewed — The order of the exercise of our affections with respect unto their objects Chapter 14. The second difference between affections spiritually renewed and those which have been only changed by light and conviction — Grounds and reasons of men’s delight in duties of divine worship, and of their diligence in their performance, whose minds are not spiritually renewed Chapter 15. Delight of believers in the holy institutions of divine worship — The grounds and reasons thereof — The evidence of being spiritually minded thereby, etc Chapter 16. Assimilation unto things heavenly and spiritual in affections spiritually renewed — This assimilation the work of faith; how, and whereby — Reasons of the want of growth in our spiritual affections as unto this assimilation

A state of the art look at knowledge and ongoing research on the connection between spirituality and health.

Preeminent psychoanalyst Mortimer Ostow believes that early childhood emotional attachments form the cognitive underpinnings of spiritual experience and religious motivation. His hypothesis, which is verifiable, relies on psychological and neurobiological evidence but is respectful of the human need for spiritual value. Ostow begins by classifying the three parts of the spiritual experience: awe, Spirituality proper, and mysticism. After he pinpoints the psychological origins of these feelings in infancy, he discusses the foundations of religious sentiment and practice and the brain processes associated with spiritual experience. He then focuses on spirituality's relationship to mood regulation, and the role of negative spirituality in fostering religious fundamentalism and demonic possession. Ostow concludes with an analysis of an essay by the psychoanalyst Donald M. Marcus, who recounts his own spiritual experience during a Native American-style "vision quest" in the woods. Marcus's account demonstrates the constructive potential of spirituality and the way in which spirituality retrieves and recapitulates feelings of attachment to the mother. Persuasively and brilliantly argued, Spirit, Mind, and Brain brings the disciplines of religion, behavorial neuroscience, and philosophy to bear on a groundbreaking new method for understanding religious ritual and belief.