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These three states are delusion, also known as ignorance; greed or sensual attachment; and hatred or aversion. [1] [2] These three poisons are considered to be three afflictions or character flaws that are innate in beings and the root of craving, and so causing suffering and rebirth. [1] [3]
The exception is when negative spiritual coping is practiced. This type of coping has negative health implications. The homeless are a vulnerable population that experiences the moderating effect of spirituality; spirituality plays a role in their emotional and mental capacity to handle challenges they face and practice health-promoting behaviors.
The lotus symbolizes non-attachment in some religions in Asia owing to its ability to grow in muddy waters yet produce an immaculate flower.. Nonattachment, non-attachment, or detachment is a state in which a person overcomes their emotional attachment to or desire for things, people, or worldly concerns and thus attains a heightened perspective.
The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla; Skt. akuśala-mūla) in the Theravada tradition. These three poisons (or unwholesome roots) are considered to be the root of all the other kleshas.
Avijjā (avidyā) or moha (ignorance), the root of the three poisons, is also the basis for taṇhā. Rāga (attachment) is equivalent to bhava-taṇhā (craving to be) and kāma-taṇhā (sense-craving). Dosa (dveṣa) (aversion) is equivalent to vibhava-taṇhā (craving not to be). According to Rupert Gethin, taṇhā is related to aversion ...
Ainsworth (1985), as mentioned by Granqvist and Kirkpatrick, [7] outlines the fourth and fifth defining criteria of attachment as concern responses to separation from, or loss of, the attachment figure per se: The threat of separation causes anxiety in the attached person, and loss of the attachment figure causes grief. Because of their theory ...
The differences found between religious and spiritual coping may be further evidence of the role of attachment styles and types of coping used. Through religious and spiritual coping, individuals can derive support from a divine being, from other members of a religious congregation, and from making meaning of distressing events, which can lead ...
Spiritual bypass or spiritual bypassing is a "tendency to use spiritual ideas and practices to sidestep or avoid facing unresolved emotional issues, psychological wounds, and unfinished developmental tasks". [1] The term was introduced in the mid 1980s by John Welwood, a Buddhist teacher and psychotherapist.
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