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Journal articles on the topic 'Spiritual Exercises'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Taylor, Kevin, and Eli Kramer. "Spiritual Exercises in the Rinzai Zen Tradition: Imminence and Disruption in Ikkyū Sōjun and Hakuin Ekaku." Religions 15, no. 2 (February 16, 2024): 226. http://dx.doi.org/10.3390/rel15020226.

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In this paper, we will present Rinzai practices from Zen Masters Ikkyū Sōjun (一休宗純, 1394–1481) and Hakuin Ekaku (白隠慧鶴, 1686–1769) as offering a distinctive kind of spiritual exercise: disruptive reorientation to transcendence (enlightenment) through immanence (a return to the world in all its ugly distractions, beauty, and insight). This paper seeks to explore Hadot’s philosophy as a way of life (PWL) through Rinzai Zen’s unique and often bizarre spiritual exercises. In so doing, this paper hopes to explore new grounds for PWL spiritual exercises in the eccentricities of Japanese Rinzai Zen masters whose approaches wander and diverge yet remain distinctively Rinzai in nature. In the first section, we provide some background on treating spiritual exercises in an intercultural context and explore the exemplarily disruptive spiritual exercises that Rinzai Zen offers PWL practice, especially through poetry, kōans, and meditation in the midst of everyday activity. We then turn to particular examples found in the lives and spiritual practices of Ikkyū and Hakuin. We conclude with reflections on how Rinzai Zen and PWL inform one another through the exploration of “spiritual exercise” and disruption not only as scholarly pursuits but also in terms of our own arts of mindful living today.

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2

Eksen, Kerem. "Descartes and Spiritual Exercises." Philosophy Today 63, no. 1 (2019): 73–92. http://dx.doi.org/10.5840/philtoday2019611258.

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The present study is an attempt to contribute to the debates on the relationship between spiritual traditions and Descartes’s Meditations. Taking its point of departure from Pierre Hadot’s inspiring studies, the article aims to describe the nature of the philosophical practice that Meditations embodies and to discuss the ways in which the work can be located in the history of the relations between theory and practice. To this end, Hadot’s suggestion that Meditations should be read as a set of spiritual exercises will be criticized through an analysis of the nature of the “non-argumentative” or “experiential” level that is at work in Descartes’s text. By showing that the transformation intended by Descartes does not reach beyond the level of cognition, it will be argued that even though Descartes makes use of certain key elements of the spiritualist literature, he belongs to the modern age of “philosophy without spirituality.”

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3

Rew, Lynn. "Exercises for Spiritual Growth." Journal of Holistic Nursing 4, no. 1 (March 1986): 20–22. http://dx.doi.org/10.1177/089801018600400106.

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4

Epting, C. Christopher. "Exercises in Spiritual Ecumenism." Ecumenical Review 55, no. 3 (July 2003): 272–78. http://dx.doi.org/10.1111/j.1758-6623.2003.tb00207.x.

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5

Dombowski, Daniel A. "Neoclassical Theism and Spiritual Exercises: Pierre Hadot and Nikos Kazantzakis on Askesis." Process Studies 38, no. 1 (April 1, 2009): 93–107. http://dx.doi.org/10.2307/44799073.

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Abstract Relying on Pierre Hadot’s concept of philosophy as spiritual exercise, I examine Nikos Kazantzakis’magnum opus Askitiki: Salvatores Dei (transUted in English as The Saviors of God: Spiritual Exercises). Specifically, I examine the extent to which Kazantzakis offers a version of spiritual exercise appropriate for neoclassical theism, analogous to St. Ignatius version of spiritual exercise in the service of classical theism.

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6

Selvam, Thanga, Shunmuga SelvaSivaSankari, and A. Nagalakshmi. "EFFECT OF YOGIC EXERCISES AND MEDITATION ON EMOTIONAL WELLNESS AND SPIRITUAL WELLNESS OF WOMEN IN THOOTHUKUDI." International Journal of Research -GRANTHAALAYAH 4, no. 9(SE) (September 30, 2016): 63–73. http://dx.doi.org/10.29121/granthaalayah.v4.i9(se).2016.2511.

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Today, yoga is considered as an alternative exercise approach to obtain personal health and wellbeing. Yoga’s holistic methodology strives to unite one’s body, mind, and spirit; it is a method of exercise mirrored in the physical, mental, and emotional benefits which result. The focus of this paper will highlight on the effect of yogic exercises and meditation on emotional wellness and spiritual wellness among women. The objectives of this study were to find out the level of emotional wellness and spiritual wellness of women before and after treatment and to find out the impact of yogic exercises and meditation on the emotional wellness and spiritual wellness of women. The investigators have adopted quasi-experimental method for this study. Results of this study show that there is significant difference between pretest and post test scores on emotional wellness and spiritual wellness of women before and after the yogic exercises and meditation.

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7

Enyegue, Jean Luc. "SPIRITUAL DIRECTION IN AN AFRICAN CONTEXT: CHALLENGES AND OPPORTUNITIES." Perspectiva Teológica 53, no. 2 (August 30, 2021): 353. http://dx.doi.org/10.20911/21768757v53n2p353/2021.

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An upset spiritual director just ended a retreat with a group of African priests because they could not observe strict silence. Similar situations elsewhere on the continent led a young African student to raise the question of the suitability of sixteenth-century Spiritual Exercises to modern Africans. This essay acknowledges the challenges facing spiritual directors to “accurately” apply the method of the Spiritual Exercises in a diverse and ever-evolving, noisy and busy world. From the concrete experience of this group of priests, it argues for the suitability of the Exercises to the African context based on the adaptability and flexibility inherent in Ignatius’ Spiritual Exercise and subsequent directories. The particular crisis between this director and his retreatants, however, also presents a unique opportunity for retreat directors to find creative ways to accommodate retreatants with specific needs, and to communicate the message of the Exercises in a way that is both accessible to and respectful of the African worldview. KEYWORDS: Retreat Director. Diocesan African Context. Blended Retreat. Confession and Narrativity.

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8

IMODA, F. "The Spiritual Exercises and Psychology." Studies in Spirituality 1 (January 1, 1991): 199–241. http://dx.doi.org/10.2143/sis.1.0.2014720.

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9

Kruger, Matthew. "Aquinas, Hadot, and Spiritual Exercises." New Blackfriars 98, no. 1076 (October 26, 2016): 414–26. http://dx.doi.org/10.1111/nbfr.12053.

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10

Louth, Andrew. "Book Reviews : The 'Spiritual Exercises'." Expository Times 103, no. 7 (April 1992): 223. http://dx.doi.org/10.1177/001452469210300726.

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11

Schofer, Jonathan. "Spiritual Exercises in Rabbinic Culture." AJS Review 27, no. 02 (November 2003): 203–25. http://dx.doi.org/10.1017/s0364009403000072.

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12

Dombowski, Daniel A. "Neoclassical Theism and Spiritual Exercises." Process Studies 38, no. 1 (2009): 93–107. http://dx.doi.org/10.5840/process20093814.

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13

Dwyer, James. "Haiku, Spiritual Exercises, and Bioethics." Canadian Journal of Bioethics 1, no. 2 (March 27, 2019): 44–47. http://dx.doi.org/10.7202/1058273ar.

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14

Niño, Andrés G. "Spiritual Exercises in Augustine’s Confessions." Journal of Religion and Health 47, no. 1 (August 22, 2007): 88–102. http://dx.doi.org/10.1007/s10943-007-9143-0.

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15

Ding, Xiaojun, and Feng Yu. "Philosophical Practice as Spiritual Exercises towards Truth, Wisdom, and Virtue." Religions 13, no. 4 (April 15, 2022): 364. http://dx.doi.org/10.3390/rel13040364.

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The concept of spirituality has a long philosophical history. Based on detailed studies of a history of spiritual exercises from Socrates, the Stoics, Epicureanism, to early Christianity, the former catholic priest Pierre Hadot conceives philosophical practice as spiritual exercises in learning how to live a philosophical life. Following this idea, a number of philosophers such as Gerd B. Achenbach started the contemporary movement of philosophical practice in the 1980s, which aimed to apply philosophical theories and methods to discussions about issues people constantly encounter in life, mainly in the forms of philosophical counseling and philosophical therapy. In this paper, after showing that philosophical practice has already become a new frontier in philosophical research, we further argue that philosophical practice as spiritual exercises is an exercise of reason and logos, while certain kinds of religious exercises such as Zen arts can also constitute an important part of philosophical practice. We conclude that in light of the distinct plurality of the methods and modes of philosophical practice and the spiritual exercises involved, philosophical practice can be considered a meaningful and applicable approach to pursuing truth, wisdom, and virtue, which is of great didactic and ethical significance in the post-COVID-19 era.

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16

유해룡. "A Study of the Dynamics of the Spiritual Exercises as a Manual of Spiritual Exercises." Korea Presbyterian Journal of Theology 48, no. 1 (March 2016): 307–33. http://dx.doi.org/10.15757/kpjt.2016.48.1.012.

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17

Pebrianti, Sandra, Gusgus Ghraha Ramdhanie, and Bambang Aditya Nugraha. "Implementasi Deep Breathing Exercise terhadap Tingkat Glukosa Darah pada Pasien Diabetes Mellitus." Journal of Telenursing (JOTING) 5, no. 1 (February 9, 2023): 114–22. http://dx.doi.org/10.31539/joting.v5i1.5355.

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This study aims to determine the effect of deep breathing exercises on blood glucose levels in diabetic DM patients. The method used is the narrative review, by searching for articles on the Pubmed and Google Scholar databases. The results showed that deep breathing exercises had a positive effect on blood glucose control in DM patients, increased relaxation, and reduced anxiety or stress. Increased peace helps reduce the hormone cortisol related to blood glucose levels. In conclusion, deep breathing exercises can lower blood glucose in DM patients. This therapy can be combined with other treatments, such as the spiritual aspects of marital therapy or spiritual mindfulness. Keywords: Deep Breathing Exercise, Diabetes Mellitus

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18

Putu Sriasih, Kadek Hemamalini. "NEO KUṆḌALINĪ YOGA DALAM UPAYA MENUMBUHKAN KECERDASAN SPIRITUAL DI YAYASAN ANAND ASHRAM." Widya Aksara : Jurnal Agama Hindu 25, no. 1 (March 3, 2020): 38–50. http://dx.doi.org/10.54714/widyaaksara.v25i1.65.

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This study discusses Ananda's Neo Kuṇḍalinī Yoga as an Effort to Grow Spiritual Intelligence at the Anand Asrham Foundation. This research is a descriptive research (descriptive research) using the descriptive field method. This study tries to reveal how Ananda's Neo Kuṇḍalinī Yoga practice can make a person become spiritually intelligent. Kuṇḍalinī is a very extraordinary energy found in humans, unfortunately not many people are aware of this, if this energy is successfully raised then every human being is able to optimize abilities that should be possessed as humans. One way to get that energy to rise is by yoga. In this case the yoga carried out at the Anand Ashram Foundation is combining exercises developed from the yoga tradition that will lead to entering the seven stages of the development of chakras with illustrations of Vyayam: 8 warm-up exercises, prāṇāyāma 6 breathing exercises, and āsana,: 19 yoga postures. By doing routine and consistent exercises yoga participants will not only be physically healthy and also be flexible but also be spiritually intelligent because participants are not only equipped with āsana training, but also taught how to make yoga a way of life, so that the benefits of yoga can be applied optimally in everyday life. With the growth of a spiritual attitude, yoga participants have the ability to find awareness and through relationships / interactions with the main forces in the form of energy from those who create the source. So with the rise of energy Kuṇḍalinī participants can become humans who have spiritual intelligence. Yoga, Kuṇḍalinī, intelligence, spiritual.

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19

Austin, Mike W. "Sports as Exercises in Spiritual Formation." Journal of Spiritual Formation and Soul Care 3, no. 1 (May 2010): 66–78. http://dx.doi.org/10.1177/193979091000300105.

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20

Anderson, Jack. "Dancing and Writing As Spiritual Exercises." Dance Chronicle 30, no. 3 (November 5, 2007): 533–38. http://dx.doi.org/10.1080/01472520701639118.

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21

Wickman, Matthew. "Spiritual Exercises in Three Humanistic Contexts." Spiritus: A Journal of Christian Spirituality 19, no. 2 (2019): 324–44. http://dx.doi.org/10.1353/scs.2019.0034.

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22

Romero, M. Ross. "Jesuit Philosophy as a Way of Life: The Contributions of W. Norris Clarke and John F. Kavanaugh." Revista Portuguesa de Filosofia 76, no. 4 (January 31, 2021): 1425–50. http://dx.doi.org/10.17990/rpf/2020_76_4_1425.

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John F. Kavanaugh and W. Norris Clarke, two twentieth-century Jesuits, contributed to philosophy through their development of a Thomistic and personalist view of reality emphasizing the human endowments of knowing, freely choosing, and loving. While spiritual exercises played a role in the formation of both Jesuits, the function of spiritual exercises in their own philosophy has not been explored. Recent interest in philosophy as a way of life provides a means by which this can be accomplished. In their work Michel Foucault and Pierre Hadot have shown how spiritual exercises function in the formation of the self and in the acquisition of a synoptic vision that allows contemplation of one’s participation in the whole. This paper shows that while Kavanaugh primarily uses spiritual exercises in his philosophy to accomplish a disciplinary/formational aim Clarke’s aim is dialogical/exploratory. A brief examination of the Spiritual Exercises of Ignatius of Loyola reveals how these different aims in fact complement one another.

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23

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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24

Brouillette, André. "EMBRACING THE SPIRIT: THE IGNATIAN PNEUMATOLOGY OF LOUIS LALLEMANT." Perspectiva Teológica 53, no. 2 (August 30, 2021): 397. http://dx.doi.org/10.20911/21768757v53n2p397/2021.

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The Pneumatology of the Spiritual Exercises of St Ignatius of Loyola is famously discreet. However, other Ignatian authors give the Holy Spirit a central place in their spirituality. This article analyzes the Pneumatological contribution of Louis Lallemant’s Spiritual Doctrine to Ignatian spirituality, in dialogue with the Spiritual Exercises. Anchored in the guidance of the Holy Spirit, this spiritual teaching advocates a docility to the Spirit nurtured by the “guard over the heart” and an on-going responsiveness to the Spirit’s promptings. The “second conversion” promoted by Lallemant to his hearers is revealed as a Pneumatological event. It nonetheless conforms the believer to Christ, acknowledging the Christological focus of Ignatian Spirituality, while expanding its Pneumatological dimension. KEYWORDS: Spiritual Exercises. Pneumatological. Louis Lallemant. Spiritual Doctrine.

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25

Tata Mahyuvi and Novita Sari. "Reducing Anxiety in Patients Undergoing Hemodialysis with Spiritual Mindfulness Based On Breathing Exercise." Journal Of Nursing Practice 7, no. 2 (April 29, 2024): 252–61. http://dx.doi.org/10.30994/jnp.v7i2.385.

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ABSTRACT Background: Patients with chronic kidney failure say that they are anxious because they see the tubes flowing blood, costs that must be incurred each time undergoing therapy, anxiety because invasive procedures will be carried out, and uncertainty about recovery. Objective: The purpose of this study was to analyze the Spiritual Mindfulness Based On Breathing Exercise on the anxiety of patients on Hemodialysis. Methods: The research design uses a quasi-experiment with a pre and posts group design control. The population of all chronic kidney failure patients at A. Yani Surabaya Islamic Hospital is 70 people. The sample size is 32 respondents. The sampling technique is purposive sampling. The intervention group was given Spiritual Mindfulness Based On Breathing Exercises and the control group was given intervention according to hospital standards. Analysis used the Wilcoxon with a significant value of ?? < 0.05. Results: the anxiety level p-value of 0.000 in the intervention group and the control group p-value of 0.109 which means there is an effect of Spiritual Mindfulness Based On Breathing Exercises on patient anxiety on Hemodialysis. Conclusion: Spiritual Mindfulness Based On Breathing Exercise is effective in reducing anxiety in chronic kidney failure patients undergoing hemodialysis and the technique is easy to perform.

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26

Gibboney, Daniel P. "Spiritual exercises in times of climate change." Ethics and Education 16, no. 2 (March 12, 2021): 276–87. http://dx.doi.org/10.1080/17449642.2021.1896635.

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27

Stalnaker, Aaron. "Spiritual Exercises and the Grace of God." Journal of the Society of Christian Ethics 24, no. 2 (2004): 137–70. http://dx.doi.org/10.5840/jsce20042429.

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28

Haight, Roger. "The Spiritual Exercises as an Ecumenical Strategy." Theological Studies 75, no. 2 (May 20, 2014): 331–49. http://dx.doi.org/10.1177/0040563914529906.

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29

Lynch, Paul. "Shadow Living: Toward Spiritual Exercises for Teaching." College English 80, no. 6 (July 1, 2018): 499–516. http://dx.doi.org/10.58680/ce201829739.

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30

Braicovich, Rodrigo Sebastián. "Ejercicios espirituales e intelectualismo en Epicteto." Classica - Revista Brasileira de Estudos Clássicos 24, no. 1/2 (2009): 35–56. http://dx.doi.org/10.14195/2176-6436_24_3.

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31

Grabau, Joseph, and José Anoz. "Sobre el ascetismo cristiano. Ejercicios espirituales en las ‘Confesiones’ de san Agustín." Augustinus 61, no. 240 (2016): 129–53. http://dx.doi.org/10.5840/augustinus201661240/24116.

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The present article seeks to address an important point of contact between early Christian ascetic practice and the heritage of Platonism through the end of the fourth century AD. In short, I find marked similarities between Pierre Hadot’s reading of Plato's Phaedo, for example, and that of St Augustine’s personal prayer book, the Confessions. After outlining essential characteristics of Hadot’s take on spiritual exercises and Augustinian anthropology, I subject the text of the Confessions to critical examination in order to determine whether an emphasis on ‘spiritual exercises’ is indeed present. I argüe that similar spiritual practices may be clearly discerned. First, I discuss the distinct ‘Christian’ and Augustinian character of ‘spiritual exercises’ which incorporate biblical typology of Adam and Christ as paradigmatic for the spiritual life. Next, in terms of concrete practices, I then discern from the first four books of the Confessions a series of exercises through which such a path of spiritual progress (i.e., from ‘Adam’ to ‘Christ’) may occur. Of note, I consider the dialectic praxis of 1) contemplative reading, 2) prayer-writing and 3) prayer itself, or ‘pure’ prayer - distinct from Augustine’s written reflections; 4) the role of lectio divina or meditation on Scripture; and, finally, 5) meditation on death. In addition to developing these individual practices, it is the traditional Augustinian anthropology (rooted as it is in a theology of divine grace) that reveals the essential ‘Christian’ contribution of Augustine.

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32

Sprutta, Justyna. "La dimension néoplatonicienne du Fondement Ignatien (au contexte du tout des Exercices spirituels de saint Ignace de Loyola." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 181–98. http://dx.doi.org/10.14746/pst.2019.34.11.

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God is the foundation and goal of man. The way to God, from the state of disgrace to a happy relationship with God, is also the “foundation” of the Spiritual Exercises of St. Ignatius of Loyola, including the Foundation. In the Foundation there is a Neoplatonic way to God as absolute Good− Truth−Beauty. The spiritual way, continued in Weeks of the Ignatian retreat, includes the stages of purification, enlightenment and unification. This way is thus also an existential principle present in Christian Neoplatonism, having its reception in all cycle of Ignatian Exercises. The article to concern the relationship between the theology of the Foundation and Christian Neoplatonism, with reference to the whole of the Spiritual Exercises of St. Ignatius of Loyola.

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33

Prosperi, Adriano. "The Two Standards." Journal of Jesuit Studies 2, no. 3 (June 29, 2015): 361–86. http://dx.doi.org/10.1163/22141332-00203001.

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The Ignatian meditation on the two standards introduces the moment of “elección” in the itinerary established by the Spiritual Exercises. This was a key passage for Jesuit vocations, which very often flourished as a result of the experience of the Exercises. From the earliest years of the Society, the great success of the Spiritual Exercises stimulated historical research into the origins of the text. According to Jerónimo Nadal, the inspiration came to Ignatius in 1525, during a mystical experience at Manresa. Nevertheless, the genealogy of the Spiritual Exercises remains obscure, mainly because of the disappearance of the early versions of the text prior to the Paris period. In particular, one leading open question concerns Ignatius’s sources: among many possible contenders, for example, Erasmus’s Enchiridion often is identified as a source. This essay further investigates the question and, in doing so, draws some analogies between the Exercises and a number of Italian texts from the early sixteenth century, such as works by Antonio da Atri and Battista da Crema.

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34

Zhu, Zeng. "A BRIEF INTRODUCTION TO “UNCEASING PRAYER”. THE POLEMIC CAUSED BY “CANDID TALES OF A WANDERER TO HIS SPIRITUAL FATHER”." Научное мнение, no. 10 (October 23, 2023): 62–72. http://dx.doi.org/10.25807/22224378_2023_10_62.

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In the Orthodox patristic tradition of hesychasm, the spiritual process is presented as staged exercises directed to God, associated with the movement of the practitioner’s mind and heart, accompanied by the deepening of his consciousness of repentance at each stage. From the perspective of the hesychastic anthropology, the art of unceasing prayer, which is the most important component of spiritual practice, plays a key role in the functioning of the entire complex of spiritual mechanisms. “Candid Tales of a Wanderer to His Spiritual Father”, the Russian spiritual classic of the late 19th century, caused controversy in the early 21st century about the practice of “unceasing prayer”, which again drew public attention to such Теория, стратегии 63 traditional issues as practitioner qualifications, consciousness of repentance in the spiritual life, gradualness of exercise and the frequency of prayer. In this article, we will attempt to explain “unceasing prayer” in the ascetic patristic tradition and its relevance to hesychasm today by parsing arguments from both sides of the controversy.

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35

Vendler, Zeno. "Descartes’ Exercises." Canadian Journal of Philosophy 19, no. 2 (June 1989): 193–224. http://dx.doi.org/10.1080/00455091.1989.10716477.

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The influence of St. Ignatius of Loyola's Spiritual Exercises on Descartes’ work, including the Meditations, has been recognized and discussed by many historians. I just mention a few fairly recent and easily accessible instances. In The Metaphysics of Descartes (Oxford: Clarendon 1965), J. L. Beck suggests that the literary form of the Meditations is most likely due to the Ignatian meditations to which Descartes had been exposed during his training at the Jesuit college of LaFlèche (31). Arthur Thomson in ‘Ignace de Loyola et Descartes’ traces some elements in Descartes’ method and psychology to Ignatian sources, mainly focusing on the Discourse.

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36

Favara-Kurkowski, Monika. "Reclaiming Time Aesthetically: Hadot, Spiritual Exercises and Gardening." Eidos. A Journal for Philosophy of Culture 5, no. 2 (October 30, 2021): 7–21. http://dx.doi.org/10.14394/eidos.jpc.2021.0014.

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37

Lonergan, Bernard J. F. "Grace and the Spiritual Exercises of St. Ignatius." Method 21, no. 2 (2003): 89–105. http://dx.doi.org/10.5840/method20032122.

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38

Stanley, David. "Book Review: Biblical Theology and the Spiritual Exercises." Theological Studies 50, no. 3 (September 1989): 596–97. http://dx.doi.org/10.1177/004056398905000323.

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39

del Nido, Daniel. "Pierre Hadot on Habit, Reason, and Spiritual Exercises." Journal of Religious Ethics 46, no. 1 (February 8, 2018): 7–36. http://dx.doi.org/10.1111/jore.12205.

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40

YU, Jie-Ae. "John Donne and St. Ignatius’ The Spiritual Exercises." Literature and Religion 19, no. 4 (December 30, 2014): 155–73. http://dx.doi.org/10.14376/lar.2014.19.4.155.

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41

Gumz, Edward J., Jack C. Wall, and Susan F. Grossman. "Ignatian spirituality: The spiritual exercises and social work." Social Thought 22, no. 1 (January 2003): 143–58. http://dx.doi.org/10.1080/15426432.2003.9960331.

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42

Buckley, Michael J. "Ecclesial Mysticism in the Spiritual Exercises of Ignatius." Theological Studies 56, no. 3 (September 1995): 441–63. http://dx.doi.org/10.1177/004056399505600302.

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43

Lee, Joo Hyung. "Centrality of Imagination in Election within Spiritual Exercises." Theology and Praxis 50 (July 30, 2016): 159–87. http://dx.doi.org/10.14387/jkspth.2016.50.159.

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44

Pham, Hung T. "Zen and the Spiritual Exercises by Ruben L.F." Spiritus: A Journal of Christian Spirituality 16, no. 1 (2016): 133–35. http://dx.doi.org/10.1353/scs.2016.0012.

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45

Ashley, Matthew. "Pope Francis as Interpreter of Ignatius’s Spiritual Exercises." Spiritus: A Journal of Christian Spirituality 17, no. 2 (2017): 165–79. http://dx.doi.org/10.1353/scs.2017.0025.

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Reiser, William. "The Spiritual Exercises in a Religiously Pluralistic World." Spiritus: A Journal of Christian Spirituality 10, no. 2 (September 2010): 135–57. http://dx.doi.org/10.1353/scs.2010.a402994.

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Maryks, Robert A. "From the IJssel Valley to Paris and Rome via Montserrat." Church History and Religious Culture 101, no. 1 (February 23, 2021): 33–60. http://dx.doi.org/10.1163/18712428-bja10015.

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Abstract This essay aims to analyze the hitherto neglected (or deliberately avoided?) link between De spiritualibus ascentionibus (On spiritual ascents) by Zerbolt of Zutphen (1367–1398) and the Spiritual Exercises of Ignatius of Loyola (c. 1491–1556). Indeed, there is a more direct relationship between these two texts than between Ignatius’s Spiritual Exercises and the Exercitatorio spiritual by Abbot García Jiménez de Cisneros (1455–1510) and the Imitatio Christi (Imitation of Christ) by Thomas à Kempis (c. 1380–1441), which has received much more attention in the existing literature. A careful synoptic reading of these works reveals not only an intriguing congruence between Zerbolt and Loyola in terms of the scope and definition of their works; the general structure and vocabulary; humanistic soteriology and optimistic anthropology of human will; the role of introspection in reforming inordinate affections and affective devotion; the role of examen of conscience (both daily and general); frequent sacramental confession and Communion; the role of spiritual guide; the use of the five senses and composition of place as meditative techniques and importance of methodical mental prayer; and the centrality of imitation of Christ’s humanity, but also direct textual reciprocity. Zerbolt’s Spiritual Ascents appears to be a blueprint for Loyola’s Exercises.

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Stróżyński, Mateusz. "Spiritual Exercise in the Proem to Augustine’s Confessions." Augustinian Studies 49, no. 2 (2018): 221–45. http://dx.doi.org/10.5840/augstudies201861445.

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This article investigates the relationship between Neoplatonism and Christianity in Augustine’s conception of spiritual exercises. It focuses on the proem to the Confessions, where, in nuce, Augustine mentions many of the great themes of his work. The relationship between Neoplatonism and Christianity in this section seems to be complex, dynamic, and far from “either / or,” a detail which confirms some trends in the recent literature. This article contributes to better understanding of Augustine’s spiritual exercises as well as to the long-running dispute about the role played by Neoplatonism within Augustine’s Christian philosophy.

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Kohn, Livia. "Daoyin: Chinese Healing Exercises." Asian Medicine 3, no. 1 (October 16, 2007): 103–29. http://dx.doi.org/10.1163/157342107x207236.

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Daoyin, the traditional Chinese practice of guiding (dao) the qi and stretching (yin) the body is the forerunner of qigong. Like other Asian forms of body cultivation, it uses a combination of mental awareness, controlled breathing, and slow physical movements to engage the person, develop health, and open ways to spiritual attainment. Unlike Yoga or Magical Movements, its worldview focuses on the concept of qi or vital energy, the material aspect of the dao and foundation of human life, and its patterning according to Yin-Yang and the five phases. The practice of daoyin is first documented in medical manuscripts of about 200 BCE, where simple movements and dose correlation to symptoms are the norm. Later Daoist developments involve movement sequences, subtler breathing instructions, and spiritual connections through visualisations and prayers. Daoists also created an integrated system, where daoyin in combination with general rules of moderation and guidelines for healthy living forms the foundation of advanced immortality practice. They moreover systematised the breathing practices into various levels of holding, guiding, and enhancing qi as breath. Overall, the differences from other Asian practices dominate, and the way daoyin envisions and transforms the body is uniquely Chinese.

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Salles, Walter Ferreira. "A HERMENEUTICS OF IGNATIAN MYSTIQUE: CREATION IN CHRIST." Perspectiva Teológica 52, no. 2 (September 1, 2020): 461. http://dx.doi.org/10.20911/21768757v52n2p461/2020.

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It has become commonplace among scholars of Ignatian mysticism to establish a dialogue between the theme of creation and modern or postmodern ecological sensitivity in order to update the practice of the Spiritual Exercises of St. Ignatius of Loyola. The trajectory of this essay leads the reader through some aspects of the debate that this attempt to update has raised. The dual objective of this reflection is to show that the theme of creation in Ignatian mystique is inseparable from the idea of creation in Christ, and that the neglect of Christology structuring Ignatian mystic of Spiritual Exercises often leads to practices that no longer deserve the adjective of Christian neither Ignatian. This article is a descriptive and interpretative investigation based on a bibliographic study that is divided into four parts: the specification of the terms hermeneutic and mystical, the context of the Spiritual Exercises’ text, its elaboration, and finally the contemplation of the life of Christ as Creator.

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