Relevant bibliographies by topics / Spiritual aspirant with God

Academic literature on the topic 'Spiritual aspirant with God'

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Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Spiritual aspirant with God"

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Chitale, Rajshree, and Aruna Jadeja. "RESTRAINING INFLUENCE OF MIND WITH BHAKTI YOGA PHILOSOPHY BY GNANESHWARI GEETA." Divyayatan - A Journal of Lakulish Yoga University 1, no. 2 (June 29, 2024): 18–24. http://dx.doi.org/10.69919/7dyy5745.

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This is a matter of experience which saints have taken and explained in scriptures written by them. Combination of Karma, Gyan and Bhakti Yoga explains attaining one-pointedness of mind. In this series of restraining influence of mind Gnaneshwar Maharaj in his Gyaneshwari Geeta, commentary on Bhagwat Geeta, explains with his verses. Gnaneshwari Geeta has verses for improving mental health. Gnaneshwari Geeta educates mind and advances the inner processor of aspirant to uplift from ill thoughts to universal appreciation. Winning mind is a tedious process. Controlling mind’s fickleness and making it restrained is another difficult task. Though once conquered mind can be conditioned to healthy state and can travel towards the journey of God and Self-Transcendence. Controlling mind’s restlessness three factors which work together are one-pointedness of mind, moderation and regulation in life style and third is balance and harmony in perspective. One-pointedness of mind requires mind to restrained and controlled. Moderation and regulation in life style implies actions must be in measured way and balance and harmony in perspective having a positive and constructive outlook towards actions. These three together make up a healthy mental state. For achieving these three ones need to practice for the same and detaching from the action done. In worldly affairs, one needs concentration and focus. It is not that the qualities needed for worldly success are different from those needed for spiritual progress. Spirituality means nothing but purification of worldly life and concentration or focus is the key to success. Success is hard to come without one-pointedness, focus of mind and strong strengths. The mind should, in fact, go on getting stronger and soul should become stronger as one gets older. In reality it happens exactly opposite. So, attaining one-pointedness of mind is very important to achieve all round success. May it be worldly and spiritual. For that one need to fix the mind in the self and withdrawal from ill thoughts. We may put a stop to worldly activities but the inner wheel or processor continues to revolve all around the world. Just like not putting inputs through outer wheel but output of memories continues. One must be able to stop the inner processor. This processor needs power of self for enlightenment. When thought process starts to process through self-power it is priceless treasure. Saints have shown what a man can achieve even while remaining caged within the body.
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Burkhanov, Rafael Ayratovich, and Olga Vyacheslavovna Nikulina. "Philosophical anthropology of Max Scheler as an essential phenomenology and theonomic axiology of human." KANT 41, no. 4 (December 15, 2021): 135–39. http://dx.doi.org/10.24923/2222-243x.2021-41.25.

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The article analyzes the role and significance of phenomenology and axiology in the concept of human by Max Scheler. It is noted that by phenomenology he understands such an attitude of spiritual contemplation, through which one can see or comprehend in the experience a certain area of "facts". Phenomenological philosophy seeks to understand the transcendent foundations of the Universe, absolute essences that are constituted in values that are ethically loaded. It is emphasized that Scheler?s philosophical anthropology was formed on the basis of essential phenomenology and theonomic axiology. The German thinker sees the specificity of a human in his fundamental lack of root, ontological inadequacy, and anthropological incompleteness in the world. This is a becoming being, aspiring to the highest values emanating from God. His special position in the Universe lies in the ability to transcend himself beyond the boundaries of everyday life. The goal of human development is "moral soaring", through which the core of the personality tries to take part in the essential. This is the realization of the ideal of "whole human" as a concrete integrity of the human spirit, the formation of a comprehensive and spiritually developed personality.
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Cantù, Francesca. "„De Signis Ecclesiae Dei”. L’ecclesiologia militante di Tommaso Bozio." Textus et Studia, no. 3(7) (November 17, 2017): 7–33. http://dx.doi.org/10.15633/tes.02301.

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What were the identifying marks of the true Church of God has been a strategic theological issue in the dispute between Catholics and Protestants in the modern age. Oratorian Tommaso Bozio’s De Signis Ecclesiae Dei (1592) represents a notable example of post-Tridentine controversialist theology, conceived in the Rome of the Counter Reformation as a form of a militant ecclesiology against heresy, to defend Catholic orthodoxy and aspiring to present itself as the theology of the Papal Magisterium. The article analyses the signa of the universality and of the Roman nature of the Catholic Church, of the primacy of the Roman Pontifex, source and foundation for any further spiritual and temporal power, and the signa of felicitas temporalis of the Spanish Monarchy as evidence of its historical adherence to the Ecclesia Dei.
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Nazarenko, Ivan I. "“Orpheus in Hell”: The Transformation of the Myth of Orpheus and Eurydice in Boris Poplavsky’s Novel Home from Heaven." Imagologiya i komparativistika, no. 14 (2020): 90–109. http://dx.doi.org/10.17223/24099554/14/4.

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The study aims to interpret Boris Poplavsky’s novel Home from Heaven (1935) through the prism of the myth of Orpheus and Eurydice to identify the author’s concept of love, art, and the structure of reality. The novel Home from Heaven contains allusions that refer to the myth of Orpheus and Eurydice. The grounds for comparing the myth and the novel plot are seen in the fact that, in his poetic legacy, Poplavsky uses the metaphor of Orpheus in hell to express his own attitude. Poplavsky’s polemic with the ancient myth, with the understanding of the nature of love and the creative genius is revealed and explained by a change in axiology. The principle of allusions to the well-known myth is determined: it is not a manifestation of collisions of the myth in modern times, but a travesty of the mythological plot. In Home from Heaven, Oleg, the modern Orpheus (aspiring writer), does not descend into the realm of the dead for Eurydice, but he himself tries to return to the earthly reality from the “metaphysical hell”, escapes from God with the help of the female love of Eurydice (Tanya and Katya). Poplavsky’s image of the universe is the opposite of the ordered mythological model of the world: “heaven” is the world of culture and the subconscious, which correlates with the lower, infernal space of eternal torment. It is concluded that the modern man sees “hell” (not Hades) both in the metaphysical sphere of the spirit (culture) and in the earthly reality (in the sphere of eros). The correspondence of the modernist aesthetics to the semantics of the plot of the novel is justified: the modern Orpheus, like the ancient one, cannot save love and be saved by love in the “hell” of being. Poplavsky’s inversion of the myth of Orpheus and Eurydice clarifies his concept of love. A harmonious love relationship between people, uniting them into one whole, is impossible because people are prisoners of their consciousness and cannot fully open its content to others. Oleg discovers that, in order to achieve harmony, it is necessary to “build” a house on the “earth” and in the “heaven”, combining the physical with the spiritual. The modern Orpheus, having accepted the fate of the writer, fulfills his mission: having discovered the “hell” of culture and of his own consciousness, having plunged into the “hell” of the earthly reality, he does not succumb to the false art of Eurydice and discovers the true Eurydice—the Word. He returns to God within himself, to culture, but he knows about reality and unites the “heaven” and the “earth” in the “home” of his own creativity, thereby overcoming the total “hell”. According to Poplavsky’s concept, however, the modern Orpheus cannot claim the role of a medium, a prophet, and art is unable to reveal the future. Art does not transform reality, does not grant immortality to the creator, and is itself not immortal, but destroyed by time. Therefore, the epistemological (cognition of being and self-knowledge) and communicative (transfer of spiritual experience to representatives of future generations) functions of art remain.
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Ahmed, Abrar, Gulnaz Jehanzeb, and Saima Rani. "A STUDY OF SUSTAINING INTIMACY WITH GOD AS A SYMBOL OF UNCONDITIONAL LOVE IN BY THE RIVER PIEDRA I SAT DOWN AND WEPT." Pakistan Journal of Social Research 04, no. 04 (December 31, 2022): 1076–82. http://dx.doi.org/10.52567/pjsr.v4i04.914.

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Ever since the creation of Man and consequently evolution of Faith on earth, theologians, philosophers, scholars, writers and common man have been interpreting the reality i.e. God according to their own personal experiences and requirement of the time and age in which they lived. In today’s world, one of the most controversial ideas is the doctrine of faith as true aspirant of God’s love. Many consider that God is their personal legacy and many think that He lives beyond their traditional horizons. This idea about God’s intimacy has caused inter sects and inter religion discourses as well. Nevertheless, one thing has been assured in the selected text that human beings beyond the restriction of race, religion and creed, have been striving to maintain closeness with God and whether interpreted and called in any condition, is always Benevolent and Benign to believers. This research paper attempts to analyze this doctrine and consequently explores its implications, propositions and connotations in Paulo Coelho’s novel By the River Piedra I Sat down and Wept (1999) in the backdrop of new criticism. Close reading technique has been used to analyze the text of the novel. The researchers have tried to find out themes, relations, characters, incidents and ideas and symbols in the text that convey the presence of the idea that God is the symbol of unwavering love and always benign to believes. The study sums up that human faith beyond its religion, social and traditional attachment is the true aspirant of God’s love in all sorts of crises and difficulties and God in spites of various names and connotation associated with Him is always benign and kind to the believers. Keywords: Faith, Believer, Holy Spirit, Divine. Benevolence, Human Efforts, Love, Feminine Face, Benign
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M., Asadzandi, and Seyed Kalal A. "Spiritual Pathology Theory of the Sound Heart Model: Socio-Cultural Factors of Spiritual Distress." World Journal of Social Science Research 10, no. 4 (September 20, 2023): p17. http://dx.doi.org/10.22158/wjssr.v10n4p17.

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Introduction: Spiritual Pathology is the study of disturbing factors in the relationship between man and God, the process of disruption in secure attachment to God, which causes spiritual distress in relation to self, people, and the world of creation.Areas covered: Balbi defines attachment as deep emotional bond with special people in life, whose interaction brings security, joy and happiness, and their presence brings peace in times of stress. Kirkpatrick generalized the style of attachment to parents to attachment to God. Expert opinion: In the Sound Heart Model, worship is natural need. The basis of religion is secure attachment to God. Secure attachment to God is belief in the presence and sufficiency of God, as a responsive safe haven. The basis of attachment to God is positive image of God and “recognizing the truth of religion” by the Prophet. The Prophet, as interpreter of Qur’an and spiritual role-model, has healthy spiritual personality. Acceptance of religion, at the time of intellectual maturity, should be done without imitation and coercion, based on knowing the truth of religion, with a free and informed choice. Spiritual pathology is the study of socio-cultural factors that cause misunderstanding of religion, negative image of God and insecure attachment to God.
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Krause, Neal. "Trust in God, Forgiveness by God, and Death Anxiety." OMEGA - Journal of Death and Dying 72, no. 1 (March 2, 2015): 20–41. http://dx.doi.org/10.1177/0030222815574697.

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Research on religion and death anxiety has produced many contradictory findings. These conflicting findings arise, in part, from inadequacies in the measurement of religion as well as problems with the way the data have been analyzed. The purpose of the current study is to develop and empirically evaluate a conceptual model that contains the following core hypotheses: (a) People who go to church more often will receive more spiritual support from fellow church members (spiritual support is assistance provided by coreligionists for the explicit purpose of increasing the religious beliefs and practices of the recipient). (b) Individuals who receive more spiritual support will be more likely to trust God. (c) Those who trust God more deeply will be more likely to feel forgiven by Him. (d) People who feel forgiven by God will experience less death anxiety. Findings from a recent nationwide survey provide support for each hypothesis.
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Mcgregor, Richard J. A. "From virtue to apocalypse: The understanding of sainthood in a medieval Sufi order." Studies in Religion/Sciences Religieuses 30, no. 2 (June 2001): 167–78. http://dx.doi.org/10.1177/000842980103000203.

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Although the concept of sanctity is well-established in the Islamic tradition, it was not among the theologians that it was considered and debated. This task was taken up by the mystics. The period from the 10th to the 14th century saw both dramatic innovations and subtle arguments advanced. This article will explore this debate by focussing on its development within one Sufi order. A significant development soon becomes apparent, one which begins with a conception of sainthood as an ideal spiritual virtue, but escalates to assertions of a final ultimate saint who marks the end of time. The conceptual shift among these mystical thinkers moves from concern with the spiritual stations of the aspirant to arguments over the identity of an apocalyptic "seal" of sainthood.
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Tirkey, Deepak. "The Bhagavad Gita and the Spiritual Exercises of Saint Ignatius of Loyola." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 96, no. 377 (May 31, 2021): 365–99. http://dx.doi.org/10.14422/ee.v96.i377.y2021.004.

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The Bhagavad Gita like the Spiritual Exercises of St. Ignatius of Loyola leading to spiritual enrichment points out of a meeting of heart and mind between two texts. The essence of the spirituality of the Bhagavad Gita, like the spirituality of Ignatius is the vision of God. Its spirituality is oriented towards God above the world as well as within it. Both texts offer a parallel insight for deep and authentic happiness building up a life towards God and in God. Even though the Bhagavad Gita and the Spiritual Exercises play different qualitative rolls in its own traditions, both agree that only those who have God above the visible world are able to experience God vice-versa. The quest to have God experience is an exercise involving conscious effort and constant attentiveness.
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Adhikari, Bal Dev. "Spiritual Humanism in Devkota’s Muna-Madan." PRAGYAN A Peer Reviewed Multidisciplinary Journal 4, no. 1 (December 31, 2023): 1–15. http://dx.doi.org/10.3126/pprmj.v4i1.67616.

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Devkota seeks spiritual humanism in order to restore moral, ethical and spiritual values in human beings. For him, the relationships between man and man, man and nature and man and God are vital. As a spiritual humanist, he focuses on acts of love and sacrifice for the good of humanity. According to him, this human world is to be guided by the universal spirit of God, the basis of spiritual humanism. He believes that God is present everywhere. Human beings have to realize it. Only spiritually motivated souls can sacrifice themselves for others. Devkota projects his ideas of Spiritual Humanism in Muna-Madan. He shows his tremendous reverence towards gods and goddesses because the marginalized and downtrodden people receive solace and living hope from God. Devkota believes that spiritually motivated people are compassionate and merciful towards fellow beings. Muna and her mother in-law unconditionally love Almighty God for their ultimate salvation from worldly sufferings. The Bhote (a pejorative term for a Tibetan man) shows an excellent example of humanity by helping an unknown person Madan. This paper highlights Devkota’s philosophy of spiritual humanism in Muna Madan.
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Dissertations / Theses on the topic "Spiritual aspirant with God"

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Welch, James. "Intimacy with God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Morrow, Jennifer Kate. "Benedictine spirituality thoughts on God, us, and God with us /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Huesmann, Louis MacDonald. "Spiritual renewal and the kingdom of God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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McIntyre, Jan. "God in the gut." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Beekman, Walter E. "Sustaining pastoral passion for God through spiritual disciplines." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Lundberg, Sara. "OMG(s)! : Investigating the spiritual body." Thesis, Högskolan i Borås, Akademin för textil, teknik och ekonomi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hb:diva-536.

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This work aims to discuss the contemporary view on religion and is an investigation of the body’s capacity for spiritual expression. By combining spirituality with contemporary fashion scene and what is praised today, the result presents a suggestion for a new religion, with references to the development of religion through the history of humanity and how the body has functioned in that, exchanged to materials, shapes and symbols used of the contemporary man. The work defines spirituality and religion as two different things, that spirituality is genetic and religion is based on culture. The assumtion is that culture creates its religion based in inherited spirituality. It is be based on the findings of the connections between culture and religion, the ideas of human transformed into gods, and aims to state the importance of religion in societies, even in our modern one, and that is it natural to believe, but the work also aims to brakes the illusion of religions as “real”, but rather is a social and cultural construction to help us deal with our inherited spirituality.
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Dang, Tri Minh. "Christ's beatitudes, kingdom and the spiritual life." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Kriso, Kevin J. "God as we understood God a program which can help Roman Catholics who are in twelve step recovery to find a healthy God representation /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Harrington, Susan. "The gifts of healing one way God sanctifies us toward spiritual wholeness /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0608.

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Veinot, William P. "Paying attention to God a small group project in spiritual direction /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Spiritual aspirant with God"

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Hughes, Gerard W. God of Surprises. 3rd ed. Grand Rapids, Mich: Eerdmans Pub Co., 2008.

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Yu, Hae-ryong. Experiencing God and spiritual exercis. Sŏul: Changnohoe Sinhak Taehakkyo Ch'ulp'anbu, 1999.

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Nelson, Nathan H. Spiritual devotion: Intimacy with God. Springfield, MO: Gospel Publishing House, 1996.

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Derderian, Hovnan. Spiritual reflections: Return to God. Burbank, CA: Western Diocese of the Armenian Church of North America, 2004.

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Fortune, Don. Discover your God-given gifts. Old Tappan, NJ: F.H. Revell Co., 1987.

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Mello, Anthony De. Contact with God: Retreat conferences. Anand, India: Gujarat Sahitya Prakash, 1990.

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François de Salignac de La Mothe- Fénelon. Talking with God. Brewster, Mass: Paraclete Press, 2009.

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Pruter, Karl. The people of God. San Bernardino, Calif: Borgo Press, 1985.

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Klemp, Harold. How to find God. Minneapolis, MN (P.O. Box 27300, Minneapolis 55427): Eckankar, 1988.

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Hudson, Trevor. Questions God asks us. Nashville, Tenn: Upper Room Books, 2009.

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Book chapters on the topic "Spiritual aspirant with God"

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Adams, Peter J. "God-Talk." In How to Talk About Spiritual Encounters, 217–27. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45208-7_16.

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Biko, Hlumelo. "The Spiritual Scramble for Africa." In The God in Us, 97–102. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003476436-8.

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Wiebe, Phillip H. "The Experience of God." In Intuitive Knowing as Spiritual Experience, 59–96. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137543585_3.

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Simuț, Corneliu C. "‘God, Soul, and Flesh’: Spiritual Formation as Divine Embodiment in Aurelius Augustine." In Spiritual Formation, 19–25. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97447-3_4.

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Simuț, Corneliu C. "‘God, Soul, and Flesh’: Spiritual Formation as Divine Embodiment in Aurelius Augustine." In Spiritual Formation, 19–25. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97447-3_4.

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Grant, Patrick. "Jesus the Personal God." In Spiritual Discourse and the Meaning of Persons, 23–45. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-23297-0_2.

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Lev, Gideon. "God-representations, mystical addictions and spiritual bypasses." In Spiritually Sensitive Psychoanalysis, 57–60. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003090939-7.

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Allen, Lindsay, Lucia Ellis, and Andrew R. Hatala. "“God takes care of it”." In Spiritual, Religious, and Faith-Based Practices in Chronicity, 195–220. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003043508-10.

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Leshem, Ayval. "Finale: Why does God Hide the Heavenly Music." In Newton on Mathematics and Spiritual Purity, 197–209. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0367-3_10.

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Weil, Simone. "Spiritual Autobiography." In Waiting for God, 23–42. Routledge, 2021. http://dx.doi.org/10.4324/9781003146773-6.

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Conference papers on the topic "Spiritual aspirant with God"

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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.

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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
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Croitoru, Ion. "APPROACHING SUFFERING THROUGH THE SPIRITUAL DIMENSION OF FAITH IN GOD." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.004.

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Hanafi, Lukman, and Joesana Tjahjani. "Allegory of Spiritual Journey to Understand God in Indonesian Novel." In Proceedings of the 1st Seminar and Workshop on Research Design, for Education, Social Science, Arts, and Humanities, SEWORD FRESSH 2019, April 27 2019, Surakarta, Central Java, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.27-4-2019.2286866.

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Kryukov, Viktor Vasilevich. "GOD AS AN EIDOS AND AS AN ESSENS." In Themed collection of papers from Foreign International Scientific Conference «Trends in the development of science and Global challenges» Ьу HNRI «National development» in cooperation with AFP. June 2022. Crossref, 2022. http://dx.doi.org/10.37539/man3.2022.26.86.006.

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The idea of God is relevant because it is not an archaic phenomenon, but exists in our time and is embedded in the mass consciousness of society. The author sets three tasks: to characterize faith in God as the oldest topic of public consciousness and its place among the forms of civic ideology; to prove that the idea of God exists in the modern spiritual culture of society in the form of an image as a virtual etymon.
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Hall, Terra. ""I Didn't Need Organized Religion to Engage With God": Understanding Black Students' Spiritual Identity Development." In 2023 AERA Annual Meeting. Washington DC: AERA, 2023. http://dx.doi.org/10.3102/2016594.

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Bakešová, Václava. "The poetics of reconciliation in French literary work of the 20th century. From Marie Noël to Sylvie Germain." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-18.

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Because of the Holocaust, World War II is the focal point for capturing spiritual experience in the 20th-century literature. How did the transformation of French spiritual literature from the poet Marie Noël in the 1st half of the century to the novelist Sylvie Germain at its end come about? Using examples from their work, this paper shows both authors’ sources of inspiration and highlights the means of expressing spirituality of a person going through an inner struggle. Although the authors describe a dark night, both of them they have a desire to overcome it, to reconcile with God, with the world and with themselves.
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Kurniawati, Fauziyah, and Siti Masithoh. "Human Spiritual Journey in Movie Muhammad: The Messenger of God Based on Jean-Paul Sartre's Perspective." In Proceedings of the 2019 Ahmad Dahlan International Conference Series on Education & Learning, Social Science & Humanities (ADICS-ELSSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/adics-elssh-19.2019.25.

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Afsaruddin, Asma. "STRIVING IN THE PATH OF GOD: FETHULLAH GÜLEN’S VIEWS ON JIHAD." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/vvrp6737.

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Jihad (‘struggle’, ‘striving’) in the Qur’an and Sunnah is a term with multiple inflections. The reiterated Qur’anic phrase al-jihad fi sabil Allah (‘striving in the path of God’) allows for that striving to be accomplished in myriad ways. After surveying a range of exegeses of relevant Qur’anic verses and early hadith works, the paper shows how fully Fethullah Gülen’s empha- sis on jihad as a means of personal, moral, spiritual and social renewal and transformation is in line with the earliest meanings found in exegetical and hadith works. Such a traditional, historical understanding runs counter to recent, polemical assertions that jihad is a monova- lent term requiring unremitting armed combat against non-Muslims. The paper demonstrates that contemporary Muslim thinkers like Gülen, who offer a more expansive and multi-facet- ed reading of what it means to ‘strive in the path of God’, are harking back to earlier, and thus more historically authentic, understandings of jihad and its moral purview. The Arabic term jihad has primarily come to mean “armed struggle/combat” and is frequently translated into English as “holy war.” And yet a close scrutiny of the occurrence of this term in the Qur’an and early hadith literature in particular demonstrates that this exclusive under- standing of the term cannot be supported for the formative period of Islam. In the Qur’an the phrase “fi sabil Allah,” meaning “in the path of God” or “for the sake of God,” is frequently conjoined to al-jihad. The full Arabic expression “al-jihad fi sabil Allah” means “striving/ struggling in the path of God” in the broadest sense. In the supporting hadith and exegetical literature, this human struggle for the noblest purpose – that is, to win God’s approval– is manifested in multiple ways. This paper will discuss the multiple meanings of jihad as evident in the Qur’an, exegeses, and hadith literature, particularly from the early period. After having established the broad range of meanings assigned to jihad in these sources, I will then proceed to discuss Fethullah Gülen’s understanding of jihad and its relevance for contemporary Muslims. It will be argued that his understanding of jihad replicates the polyvalence of this term in Qur’an and hadith literature and that his emphasis on both its spiritual and physical dimensions is timely and relevant today, especially in the wake of the appropriation of this term as a relentlessly mili- tant activity by contemporary extremist groups.
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BOZZA, Martino. "THE PERSPECTIVE OF HAPPINESS IN KANTIAN MORALITY." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.10.

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Kant's reflection on happiness starts from the theme of morality as it focuses on the attempt to reconcile moral virtue and the attainment of happiness. The peculiarity of this reflection is to enter the religious sphere, since the need for moral fulfilment and a contemporary state of happiness must be referred to a non-phenomenal sphere. It is therefore necessary to propose the immortality of the soul and the presence of a God who guarantees this moral fulfilment of man to speak of a real achievement of happiness. This perspective is also interesting for contemporary philosophical reflection because it overturns the relationship between morality and religion: it is no longer the latter that provides the basis for morality, but morality, to be complete, requires that we proceed towards the sphere of spiritual reality. Keywords: morality, religion, God, soul, happiness
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Damayanti, Mutiara, Hayatun Naimah, Viola Supratman, Salsabila Aini, Azzahra Chani, Fithricia Poerwanty, Ina Putri, Raeshanthy Zsazsa, Amanda Syifa, and Hendro Prabowo. "God has Chosen Me as a Healer: A Biographical Study of The Spiritual Journey of Muhammad Arfaiz." In Proceedings of the 6th International Seminar on Psychology, ISPsy 2023, 18-19 July 2023, Purwokerto, Central Java, Indonesia. EAI, 2024. http://dx.doi.org/10.4108/eai.18-7-2023.2343310.

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Reports on the topic "Spiritual aspirant with God"

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Erbach, James G. Spiritual Dormancy: The Strategic Effect of the Depravation of God. Fort Belvoir, VA: Defense Technical Information Center, March 2013. http://dx.doi.org/10.21236/ada589202.

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Kelley, Allyson, Brighten Crawford, Morgan Witzel, Kaden Martin, Ashley Weigum, Kelley Milligan, and Curtis Hartley. Spirituality in the Workplace: A qualitative study of spiritual practices of a small woman-owned research and evaluation company. Allyson Kelley & Associates PLLC, April 2024. http://dx.doi.org/10.62689/cx0hnl.

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Workplace spirituality has been defined as a framework for organizational values that is part of the culture, connection, and future. AKA is a small woman-owned, spirit-led business. Our mission and vision direct us toward programs, research, evaluation, and communities that match our values, theories, and interests. Because spirituality is essential for wellness, well teams, and well communities, we designed this study to explore AKA team member views about spirituality and how they incorporate spirituality in their work. The following research questions to guide this study: 1) What are some spiritual practices of AKA team members? and 2) How do spiritual practices influence the inner self, outer self, and team/clients? Methods: Data for this study were collected from AKA Associates with Zoom interviews from May 2023 to July 2023. Interviews were audio recorded, transcribed using Otter.ai, cleaned, and coded using thematic analysis. Results: The research team contacted twelve AKA associates; nine were eligible to participate. Two were male, and seven were female. The thematic analysis revealed three major workplace spirituality themes: beliefs, practices, and experiences. Spiritual beliefs varied among the team. Many cited a belief in God or a higher power. Others mentioned goodness, altruism, and a Divine connection to the path they are on. Practices have to do with the outer self and what we do, what we see, and what we hear. AKA associates’ practices vary from prayer, journaling, forgiveness, burning sage, being in nature, attending church, having joy, gratitude, and involvement in church/faith communities. AKA associates talked about their varied experiences, including service, generosity, empowerment, grounding, integrity/accountability, advocacy, and authenticity. Discussion: This qualitative study found that beliefs, practices, and experiences create connections and enduring relationships. Within the AKA team, beliefs varied about spirituality. Some believed in a Creator or God; others talked about a higher power, goodness, or nothing. Spirituality in the workplace has the potential to improve the health and well-being of employees and clients served. Spiritual beliefs vary within individuals and organizations; what is most important is the experiences that result from a spiritual orientation. When personal, organizational, and spiritual values align, growth, creativity, and innovation happen.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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