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The COVID-19 pandemic forced us not only to think but also to pause and objectively reflect on how to deal with the situation that has arisen and how to develop well-being and resilience strategies for the welfare of humanity at large. We long to be in those vicinities where we want to calm our minds in the quest for a deeper meaning of one existence. It can be a nature-based destination, a pilgrim destination or a part of a religious tour depending on one's faith, belief and orientation towards spirituality and bliss. The abundance of natural resources available in nature is the prime source of overall wellness in all parts of the world, as are the traditional Indian practices of Yoga, Ayurveda and the practices suggested by traditional holy scriptures. This chapter attempts to see the wave of spiritual gurus boosting the wellness sector associated with travelling. Gurus like Sri Sri Ravi Shankar, Sadguru Vasudev Jaggi and HH Dalai Lama are some of the international gurus who have influenced spiritual and wellness tourism to a large extent. The discourse analysis revealed that people long for spirituality for peace and wellness. It also reveals being spiritual has no fixed dimension; it varies from person to person.

Many laws have been derived from the religions' legislations and many of them do not have the capability of uniqueness and publicity, due to a variety of reasons, especially at the level of countries. However, the spirit of legislations is the same and unique in all religions and it is the Tariqah (Sufi path), Sufism, mysticism and ethical beliefs that have been stable and unchangeable for millenniums, and wisdom has accepted and accepts them in all times and locations. Thus, if the international public law is to be defined and designed upon the base of the unique religions' spirit, we will reach a unique law with most publicity. This paper aims to address these issues.

This paper explores the foundation of public international law from the theosophy approach of Islamic Sufism and mysticism.

By raising 38 principles, the paper proposes basic principles of important public international law subjects to prepare a backbone for recompilation of new law in this subject matter.

Comparative researches in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and become new international law.

Delicateness, truthfulness, and righteousness of Islamic Sufism may turn the attentions of scholars and researchers to this viewpoint, and a new set of laws to be codified.

Public international law scholars have not touched the topic from a Sufi viewpoint. This paper opens new challenging arena for those who are engaged in.

Many laws have been derived from the religions' legislations and lots of them have not the capability of uniqueness and publicity, due to variety of reasons, especially at the level of countries. But the spirit of legislations is the same and unique in all religions and it is the Tariqah (Sufi path), Sufism, mysticism and ethical beliefs that have been stable and unchangeable for millennia, and wisdom has accepted and accepts them in all times and locations. Thus, if the international public law to be defined and designed upon the base of the unique religions' spirit, we will reach to a unique law with most publicity. The purpose of this paper is to survey the subjects of Islamic public international law, and extend Islamic jurisprudence decisions from a theosophical point of view over the field of international law.

The paper explores the foundation of public international law from the theosophy approach of Islamic Sufism and mysticism.

By raising 38 principles, the author proposes basic principles of important public international law subjects to prepare a backbone for recompilation of new law in this subject matter.

Comparative researches in other religions' gnosticism will be helpful.

Delicateness, truthfulness, and righteousness of Islamic Sufism, may turn the attentions of scholars and researchers to this viewpoint, and a new set of laws to be codified.

Public international law scholars have not touched the topic from a Sufi viewpoint. This paper opens new challenging arena.

Shepard, Leslie A., ed. Encyclopedia of Occultism and Parapsychology; A Compendium of Information on the Occult Sciences, Magic, Demonology, Superstitions, Spiritism, Mysticism, Metaphysics, Psychical Science, and Parapsychology. 2d ed. 3 vols. Detroit: Gale, 1985. $245. 1,617p. ISBN 0–8103–0196–2. OCLC 10457831. As its title indicates, the Encyclopedia treats a wide range of topics. A reader can find in its three volumes information on witchcraft, spiritualism, the development of the field of parapsychology at Duke University, unidentified flying objects, and the Reverend Jim Jones. Like the first edition, this is based on two older, single‐volume works, the Encyclopedia of Occultism by Lewis Spence and the Encyclopaedia of Psychic Science by Nandor Fodor. Over three thousand entries from these books appear, largely intact, in the present work. A few minor editorial changes are made for clarity, and many minor inaccuracies are corrected. Moreover, additional sections, paragraphs, sentences, dates, or addresses are added where the editor feels there is a need for updating. The entries of Fodor and Spence are supplemented by over thirteen hundred new entries written by the editor. These articles largely reflect fields, events, persons, organizations, and periodicals of the period since the publication of the earlier volumes.

This article examines Max Weber’s theory of value spheres as a basis for a polytheistic religious sociology of institutional life. Weber’s approach implies institutional theory as a form of comparative religion. Two problems present themselves. If the values of the spheres are to be considered as “gods,” they do not align easily with Weber’s sociology of religion. Given that love was central both as a driver and a constituent in Weber’s understanding of salvation religions, it also implies that love be incorporated into our theorizing of institutional life, something entirely absent in the way we think about enduring forms of social organization. Taking the second seriously may enable us to fabricate a solution to the first.

Organizational studies have been deeply influenced by three separate streams of research: the soft sciences; the hard sciences; and economics. This paper makes a case for an interdisciplinary approach, one that includes not only the social and physical and life sciences, but also methodologies that have a long history in mysticism. It illustrates how the similarities and relationships between depth psychology, in Jung’s theory of archetypes, and the “hard science” notion of complexity theory can reveal critical aspects of competition as expressed through capitalism. It also suggests that a methodology for accessing information about archetypes in general and capitalist competition in particular is through creative imagination.

Presents a personalized biographical note of reminiscences and reflections about Stafford Beer. Contains detailed references to his early days in cybernetics, his work at Sigma, a consultancy firm in science and general management, and the important phase in Beer's life in Chile. Looks at its aftermath and comments on his activities in recent years. Discusses Beer's contributions to science together with ethics and his sense of mission. Includes notes on the subject's approach to mysticism, poetry, and his artistic creativity. Lists some criticisms and a brief concluding summary.