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Journal articles on the topic 'Spiritual quest'

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Published: 4 June 2021
Last updated: 5 March 2023

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1

Meadow, Mary Jo. "A Spiritual Quest." Contemporary Psychology: A Journal of Reviews 31, no. 3 (March 1986): 204. http://dx.doi.org/10.1037/024592.

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2

Booth, Wayne C. "Story as Spiritual Quest." Christianity & Literature 45, no. 2 (March 1996): 163–90. http://dx.doi.org/10.1177/014833319604500203.

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3

Williams, Lynne. "Reinstating “The Spiritual Quest”." Contemporary Music Review 13, no. 1 (January 1995): 45–63. http://dx.doi.org/10.1080/07494469500640281.

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4

Sandage, Steven J., Peter J. Jankowski, and Deborah C. Link. "Quest and Spiritual Development Moderated by Spiritual Transformation." Journal of Psychology and Theology 38, no. 1 (March 2010): 15–31. http://dx.doi.org/10.1177/009164711003800102.

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5

Eze, Chielozona. "Justice as a spiritual quest." Contemporary Justice Review 24, no. 3 (July 3, 2021): 280–89. http://dx.doi.org/10.1080/10282580.2021.1965073.

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6

Boucher, Geoff M., and Charlotte Devonport-Ralph. "Philip Pullman and Spiritual Quest." Literature 2, no. 1 (February 8, 2022): 26–39. http://dx.doi.org/10.3390/literature2010002.

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The polarized initial reception of Philip Pullman as a “new atheist” has gradually yielded to more nuanced scholarly positionings of his work as inspired by a heterodox, even “heretical,” Christianity. But in his new series, Pullman responds decisively to both “new atheist” and “heterodox Christian” interpretations, while widening the scope of his critical representations beyond Christian—indeed, beyond Abrahamic—religion. What emerges in the completed books of the incomplete new series, The Book of Dust, is a “secret commonwealth” of supernatural beings inhabiting multiple universes. These are all manifestations of Dust, the spiritual sentience of matter itself, which provides the basis for mystical visions and shamanistic beliefs, as well as religious orthodoxies. Rejecting the latter for the former, the second book in particular, The Secret Commonwealth, suggests an endorsement of spiritual quest. To motivate acceptance of this interpretation, we begin by reviewing the critical reception of His Dark Materials, especially in relation to its theological implications. After that, we turn to the representation of reductionist positions in The Book of Dust, especially the authors presented in The Secret Commonwealth, Gottfried Brande and Simon Talbot. Then, we investigate the representation of the Abrahamic religions in that work, intrigued less by the obvious parallels between Pullman’s imaginary religions and Christianity and Islam, than by his positive representation of mysticism. Finally, we examine his representations of shamanism and animism, soul belief and hermetic doctrines, and his allusions to Zoroastrianism, before summing up. Pullman is an a-theist in the sense of being without a god, not in the post-Enlightenment sense of a rejection of the supernatural/spiritual. His imaginary universe celebrates spiritual quest and ontological multiplicity, against all forms of speculative closure.
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7

&NA;. "“SCIENCE AND THE SPIRITUAL QUEST”." Journal of Pediatric Hematology/Oncology 19, no. 5 (September 1997): 482. http://dx.doi.org/10.1097/00043426-199709000-00017.

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8

&NA;. "“SCIENCE AND THE SPIRITUAL QUEST”." Journal of Pediatric Hematology/Oncology 19, no. 6 (November 1997): 555. http://dx.doi.org/10.1097/00043426-199711000-00018.

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9

&NA;. "“SCIENCE AND THE SPIRITUAL QUEST”." Journal of Pediatric Hematology/Oncology 20, no. 1 (January 1998): 95. http://dx.doi.org/10.1097/00043426-199801000-00020.

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&NA;. "“SCIENCE AND THE SPIRITUAL QUEST”." Journal of Pediatric Hematology/Oncology 20, no. 2 (March 1998): 183. http://dx.doi.org/10.1097/00043426-199803000-00024.

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11

Kujawa, Joanna. "Spiritual tourism as a quest." Tourism Management Perspectives 24 (October 2017): 193–200. http://dx.doi.org/10.1016/j.tmp.2017.07.011.

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12

Pitchon, Eduardo. "Psychotherapy and the spiritual quest." Mental Health, Religion & Culture 1, no. 2 (November 1998): 113–25. http://dx.doi.org/10.1080/13674679808406503.

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13

Helminiak, Daniel A. "The quest for spiritual values." Pastoral Psychology 38, no. 2 (1989): 105–16. http://dx.doi.org/10.1007/bf01094870.

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14

Banerjee, Meeta. "M.M. Gopinath Kaviraj : A spiritual quest." Asian Man (The) - An International Journal 15, no. 2 (2021): 234–36. http://dx.doi.org/10.5958/0975-6884.2021.00027.x.

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15

Claytor, Robert M. "Recovery as Quest for Spiritual Transformation." Journal of Ministry in Addiction & Recovery 5, no. 1 (February 12, 1998): 31–36. http://dx.doi.org/10.1300/j048v05n01_03.

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16

Vrublevskaya, Polina. "‘I try not to save my soul, but to understand it’." Approaching Religion 12, no. 1 (March 1, 2022): 149–64. http://dx.doi.org/10.30664/ar.111048.

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This article presents a comparative study of the experiences of young adults on a spiritual quest in cultural and religious contexts where they have not yet been properly studied, that is Lutheran Finland, Roman Catholic Poland and Orthodox Russia. The study seeks to contribute to the further refinement of the concept of spiritual quest in order to enhance its utility and applicability across different cultural and religious contexts. The analysis revealed several aspects inherent in spiritual quest but which can be variously experienced and manifested in different constellations. This article shows that although each individual might deliver their own logic of ‘being on a quest’, separate cases can be compared on the basis of the concept of the seekership habitus, as presented in this study. The chosen framework of individualization on the one hand and the concept of seekership habitus on the other helps to reveal the duality of the phenomenon of spiritual quest, which is somewhat overlooked in scholarly debates on the topic.
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17

Monson, Ingrid. "Yusef Lateef's Autophysiopsychic Quest." Daedalus 148, no. 2 (April 2019): 104–14. http://dx.doi.org/10.1162/daed_a_01746.

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Yusef Lateef's neologism for jazz was autophysiopsychic, meaning “music from one's physical, mental and spiritual self.” Lateef condensed in this term a very considered conception linking the intellectual and the spiritual based in his faith as an Ahmadiyya Muslim and his lifelong commitment to both Western and non-Western intellectual explorations. Lateef's distinctive voice as an improviser is traced with respect to his autophysiopsychic exploration of world instruments including flutes, double reeds, and chordophones, and his friendship with John Coltrane. The two shared a love of spiritual exploration as well as the study of science, physics, symmetry, and mathematics. Lateef's ethnomusicological research on Hausa music in Nigeria, as well as his other writings and visual art, deepen our understanding of him as an artist-scholar who cleared the way for the presence of autophysiopsychic musicians in the academy.
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18

DE GROOT, ROKUS. "Jonathan Harvey's Quest of Spirit through music." Organised Sound 5, no. 2 (August 2000): 103–9. http://dx.doi.org/10.1017/s1355771800002077.

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In this review of Jonathan Harvey's In Quest of Spirit: Thoughts on Music, special attention is given to the question of how the musical domain may be related to the spiritual one, e.g. by representation (‘giving a picture’, ‘portrayal’), symbolism, parallelism, mediation and ‘overlap’. Harvey's sources and personal experiences are discussed, and the relationships between the different parts the author plays in his book assessed: the spiritual seeker, the thinker about music, and the composer. A possible conflict between spiritual search and professional music composition is pointed out, given an implicit tendency in the former to surrender, and in the latter to mastery and control. One of the questions looked into is how music, especially by articulating contrasts, may convey insight into ‘unity’. Other issues discussed are the possible addiction to music as a spiritual means at the expense of the spiritual quest itself; the alleged special role of electronics and spectrality in the composition of spiritual music; the possibility of developing spiritual listening; and possible modernist overtones in the notion of making progress as a composer while mediating spiritual insights and experiences.
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19

Grasmane, Ina, and Anita Pipere. "The Psychopedagogical Intervention for the Development of Children’s Spiritual Intelligence: The Quest for the Theoretical Framework." Acta Paedagogica Vilnensia 44 (September 1, 2020): 81–98. http://dx.doi.org/10.15388/actpaed.44.6.

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The scientific topicality of this study undergirds the demand for innovative, theoretically and empirically grounded program of psychopedagogical intervention for the development of children’s spiritual intelligence. The task for the spirituality research today is building of scientifically sound definitions, theoretical models and constructs of spiritual development. Currently the terminology in this field is rather vague; guidelines for the application of spiritually oriented terminology in research and intervention practice are missing. The paper aims toward the theoretical analysis of concepts like spirituality, spiritual intelligence and spiritual development as well as toward the description of the theoretical approaches determining the up-to-date research related to phenomena and processes in the field of spiritual development. The authors focus on cognitive-developmental, social ecology and dynamic systemic approach to the theoretical analysis of the spiritual development. Thus, the envisaged psychopedagogical intervention will be grounded on comprehensive investigation in relation to the concepts of spirituality, spiritual intelligence, and spiritual development as well as on determination of targets and methods for the development of spiritual intelligence.
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20

Neufeld, Ronald. "Imagining India: The Quest for Spiritual India." Religious Studies and Theology 20, no. 2 (March 12, 2007): 20–36. http://dx.doi.org/10.1558/rsth.v20i2.20.

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21

Aung, Steven K. H. "Healing and the Spiritual Impetus and Quest." Medical Acupuncture 19, no. 2 (June 2007): 63–68. http://dx.doi.org/10.1089/acu.2007.0531.

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22

Puddefoot, John. "Book Review: Science and the Spiritual Quest." Theology 106, no. 832 (July 2003): 295–96. http://dx.doi.org/10.1177/0040571x0310600426.

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23

Brown, Christine, and Lynne C. Boughton. "The Grail Quest as Illumination." Journal of Interdisciplinary Studies 9, no. 1 (1997): 39–62. http://dx.doi.org/10.5840/jis199791/23.

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Indiana Jones and the Last Crusade, a popular motion picture, offers a modem version of a Quest for the Holy Grail. Although this grail legend is new, a survey of medieval through nineteenth-century stories of heroic quests for a grail reveals that grail legends have always differed from each other in significant ways. The grail itself has been identified in some legends as a cup or chalice, and in others as a dish, platter, book, stone, or, possibly, a reliquary. Also profoundly different are the ways in which legends describe the purposes effects of a quest for the grail. What these diverse legends have in common, however, is their association of a quest for the grail with a hero's attempt to reverse the evils that endanger a particular society. This essay traces various grail legends to determine how these popular tales, including the film version, present man's quest for transcendence, and moral and spiritual renewal.
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24

NASCIMENTO, Ananda Kenney da Cunha, and Marcus Túlio CALDAS. "Dimensão Espiritual e Psicologia: A Busca pela Inteireza." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 1 (2020): 74–89. http://dx.doi.org/10.18065/rag.2020v26n1.7.

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This article aimed to research the spiritual dimension in psychology from the lines of thought of Viktor Emil Frankl, founder of Logotherapy and Existential Analysis, and Carl Gustav Jung, creator of Analytical Psychology. To do so, we use the bibliographic method, emphasizing the use of the works of the authors and more contemporary interpreters of these authors. Logotherapy excelled for showing to be a therapeutic method structured with goals, procedures and facilitating techniques specifics for the patient who experiences some kind of existential suffering to seek and find meaning. Analytical psychology has showed that the psychotherapy envisions favoring the individual's process of psychic development, that is, awareness of consciousness, through the approach of the ego-Self axis. In this context, it values the influence of the Imago Dei archetype at the collective and individual levels, and the conscious experience of religiosity. Therefore, we conclude that the ideas of Frankl and Jung show more approximations than distances in relation to philosophical influences, the understanding of the importance of the conscious experiences of the human being with religiosity and spirituality in search of integration, unity, and wholeness of his dimensions. Differing in the understanding of the foundation of the spiritual dimension in man.
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25

Saengwong, Techapon, and Prommintra Kongkaew. "AN ANALYSIS OF SIDDHARTHA’S QUEST FOR MOKSA IN HESSE’S NOVEL THROUGH THE LENS OF HINDUISM." International Journal of Research -GRANTHAALAYAH 4, no. 3 (March 31, 2016): 192–204. http://dx.doi.org/10.29121/granthaalayah.v4.i3.2016.2803.

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The purposes of the study were to examine the concept of the quest for spiritual liberation of Hinduism and to analyze Siddhartha’s quest for moksa in Hesse’s novel that accords with the concept of Hinduism. The text used to analyze is Hesse’s novel, Siddhartha. The study found that Siddhartha’s quest for moksa is consistent with the concept on the quest for spiritual liberation of Hinduism in three aspects. Firstly, Siddhartha’s quest depicts the four stages of life as related to ages and duties (asramas), namely, religious student (brahmacarya), householder (grhastha), forest-dweller (vanaprastha), and renunciant (sannyasin). Secondly, the quest of the protagonist presents the pursuit of the four objectives of life (purusharthas) comprising sensual pleasures (kama), wealth (artha), righteousness and duty (dharma), and liberation (moksa). Finally, Siddhartha’s quest also portrays the means to liberation through the path of knowledge (jnana-marga) divided into two stages, viz., cultivation of detachment (vairagya) and acquisition of knowledge (jnana).
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26

Rai, Bidur. "Quest of Spiritual Knowledge in Paulo Coelho’s Hippie: A Popular Cultural Perspective." Pursuits: A Journal of English Studies 6, no. 1 (July 21, 2022): 1–8. http://dx.doi.org/10.3126/pursuits.v6i1.46825.

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Coelho’s Hippie is based on the time in which Coelho is living the way of a hippie. Spiritual seekers make their way to India and even Nepal in the sixties in search of enlightenment. In the 1960s, the groups of unconventional appearance are associated with a subculture and reject conventional values. The paper tries to meet its objective by explaining how the protagonist cultivates his journey and achieves the spiritual awakening in the end of his journey. This paper explores issues of Quest of Spiritual Knowledge in Paulo Coelho’s Hippie through the lens of popular culture because in the today's world the text is connected to its cultural archetype. It interprets the issue of the hero quest and spiritual education in Coelho’s text and then its connection with popular culture. Coelho’s Hippie relates to how Paulo as well as the other young boys and girls challenge western and non-western concept of culture, and they leave their homes to experiment the world on their own. These youths appear to create and organize the hippie culture, live in separate commune and travel far and wide in quest of peace, freedom and love as protest. To interpret the text, I apply the readings and concepts of Joseph Campbell, John Storey, Ray Brown and Marshall Fishwick as a theoretical framework. The paper argues that although the hippie culture progresses as the counterculture of the 1960s youth movement, the protagonist’s quest of spiritual awakening is an issue of the study.
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27

Khoirul Waroh, Yuni, Anik Latifah, and Annah Hubaedah. "ASUHAN KEBIDANAN BERBASIS SPIRITUAL." Jurnal Ilmiah STIKES Yarsi Mataram 12, no. 1 (February 4, 2022): 8–12. http://dx.doi.org/10.57267/jisym.v12i1.152.

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The birth process is a very valuable event for a mother where there are many mixed feelings experienced by the mother and other family members. The spiritual dimension is an integral aspect of human life that gives meaning to an individual's overall existence, and spiritual needs are commonly experienced by clients with sudden illness, loss, chronic conditions, and life-limiting conditions, including childbirth. One of the efforts to maintain mental health during the delivery process is to provide spiritual-based care. The research method used is the literature review method which was collected through the data base of the Journals of Pubmed, Medline, Pro Quest and Cochrane Lybrary. The result of the literature review is that there is empirical evidence of spiritually based midwifery care on reducing anxiety during pregnancy and preoperative cesarean section, reducing pain during labor, and improving fetal well-being.
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28

Lee, Anthony W. "Epiphany and the Spiritual Quest in TOM JONES." Explicator 68, no. 3 (July 12, 2010): 162–66. http://dx.doi.org/10.1080/00144940.2010.499077.

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29

Jousmäki, Henna. "Dialogicality and Spiritual Quest in Christian Metal Lyrics." Journal of Religion and Popular Culture 25, no. 2 (June 2013): 273–86. http://dx.doi.org/10.3138/jrpc.25.2.273.

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30

Gibson, Brent. "Cold Mountain as Spiritual Quest: Inman's Redemptive Journey." Christianity & Literature 55, no. 3 (June 2006): 415–33. http://dx.doi.org/10.1177/014833310605500308.

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31

De Smet, Daniel. "The Quest for Wisdom as a Spiritual Exercise." Philosophy East and West 64, no. 4 (2014): 1039–41. http://dx.doi.org/10.1353/pew.2014.0064.

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32

Wadhwaniya, Mayur. "The Theme of ‘Spiritual Quest for Truth’ in the Serpent and the Rope." Global Journal For Research Analysis 3, no. 7 (June 15, 2012): 160–61. http://dx.doi.org/10.15373/22778160/july2014/54.

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33

Siegler, Elijah. ""Back to the Pristine: Identity Formation and Legitimation in Contemporary American Daoism." Nova Religio 14, no. 1 (August 1, 2010): 45–66. http://dx.doi.org/10.1525/nr.2010.14.1.45.

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This article, based on personal interviews and written surveys of dozens of Americans who self-identify as Daoist, asks how American Daoism provides meaning and shapes the identity of its American adherents. Using Wade Clark Roof's theories about Baby Boomers's spiritual quest as a search for meaning, this article shows how American Daoism can be both a component of and a resolution to this spiritual quest. It analyzes the strategies American Daoists use to assemble a stable identity, including constructing lineages based on personal transmission and positing the existence of an "inauthentic" Daoism, often identified as "folk" or "religious," which serves to authenticate their perceived spiritual Daoism.
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34

Piotrowska-Oberda, Ewa. "The Quest for Knowledge in the “King James Bible”." Respectus Philologicus 26, no. 31 (October 25, 2014): 27–43. http://dx.doi.org/10.15388/respectus.2014.26.31.2.

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The aim of this article is the quest for knowledge in the King James Bible (1611) in terms of quantitative and qualitative research methodology with the application of the statistical analysis tool Antconc. The quest for knowledge with the use of corpus research aims at discussing the Biblical concept of knowledge through the origin, the object of knowledge, its implications and its constant development. Knowledge is often seen as of divine nature, reflected in the soul of man. It is based not only on logical, but also on the spiritual and ethical reasoning. The object of knowledge is light, reflecting the divine nature of knowledge which exceeds the intellect to reach a deeper spiritual human reasoning. In the King James Bible (1611) the authors of New Testament consider human knowledge to be imperfect and partial. They emphasize the need for a spiritual man aiming at reaching a complete knowledge. This spiritual development is based on the relationship between knowledge and faith, as well as knowledge and love.For the authors of the books of the New Testament there is no dichotomy between both knowledge and faith and knowledge and love, because faith and love depend on knowledge that originates in the word of God and leads to spiritual development. From this perspective, religious knowledge, love and mercy as well as faith developed through the knowledge of the biblical text leads to the knowledge of God, the enlightening source of ultimate knowledge. Thus, in the spiritual development of man not only the knowledge and faith but also emotional intelligence, which expresses itself through love and charity as the safer guide in all controversial issues, are important
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35

Chaturvedi, Namrata. "Indian Christian Spiritual Autobiography." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 26–43. http://dx.doi.org/10.1163/25424246-00301003.

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Krupabai Satthianadhan’s Saguna (1887–88), initially serialised in the Madras Christian College magazine is rightfully regarded as the first Indian spiritual autobiographical novel. Any study of this narrative compels one to explore the influence of the Evangelical autobiography on this genre in nineteenth century India as well as to engage with the distinctive aspects of an Indian Christian woman’s spiritual quest in British India. This study also argues for focus on the spiritual life of Indian Christianity as a valid way of according recognition to the experiences and struggles of the life of a religion that is outside of mainstream religious discourse in contemporary India.
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36

Baasher, T. A. "Islam and mental health." Eastern Mediterranean Health Journal 7, no. 3 (September 15, 2001): 372–76. http://dx.doi.org/10.26719/2001.7.3.372.

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This paper discusses the importance of a spiritual element in health with particular reference to mental health and Islam. The Islamic spiritual quest is outlined and some directives described. Specific examples are given of their application to health.
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37

Schongalla-Bowman, Nancy. "Quest for Spiritual Community: Reclaiming Spiritual Guidance for Contemporary Congregations by Angela H. Reed." Theology Today 69, no. 3 (September 19, 2012): 346–48. http://dx.doi.org/10.1177/0040573612453228a.

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38

T, Balamurugan, and Ashwin K. "The Spiritual Quest and Marginalization Based on Slum Novel." International Research Journal of Tamil 4, S-3 (May 27, 2022): 30–34. http://dx.doi.org/10.34256/irjt22s35.

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In abroad, blacks and whites are racially diverse. Although no one explicitly supports this, it is in the form of intrinsic fire. As far as India is concerned, although the distinctions of race, caste, class, language and religion are not admirable, it is a fiery fire and sometimes apparently shown. Today, Dalit literature in Tamil has established itself in the identity of a significant development. Since the outlook of Dalit literature written by Dalits has been broadened today, it is necessary to mention here the status of Dalit life in Telugu literature in terms of translated novels beyond the Tamil region. Thus, the Telugu novel 'Cheri' (Slum) written by Unnava Lakshminarayana has been translated into Tamil by MK Jagannath Raja. The article highlights the way Dalits are oppressed for being Dalits, even though they are spiritually and economically affluent in this novel.
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39

Bridger, Francis. "Desperately Seeking What? Engaging with the New Spiritual Quest." Journal of Christian Education os-44, no. 1 (May 2001): 7–14. http://dx.doi.org/10.1177/002196570104400102.

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40

Hill, Brian V. "Book Review: Reclaiming Goodness: Education and the Spiritual Quest." Journal of Christian Education os-45, no. 3 (December 2002): 62–63. http://dx.doi.org/10.1177/002196570204500309.

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41

Adogame, Afe. "THE QUEST FOR SPACE IN THE GLOBAL SPIRITUAL MARKETPLACE." International Review of Mission 89, no. 354 (July 2000): 400–409. http://dx.doi.org/10.1111/j.1758-6631.2000.tb00221.x.

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42

Bramer, Paul. "Book Review: Reclaiming Goodness: Education and the Spiritual Quest." Christian Education Journal: Research on Educational Ministry 3, no. 1 (May 2006): 193–98. http://dx.doi.org/10.1177/073989130600300115.

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43

Dyck, Bruno, and Kenman Wong. "Corporate spiritual disciplines and the quest for organizational virtue." Journal of Management, Spirituality & Religion 7, no. 1 (March 2010): 7–29. http://dx.doi.org/10.1080/14766080903497565.

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44

Pesce, Mark. "Reductionism versus Holism: multiple models of the spiritual quest." Technology in Society 21, no. 4 (November 1999): 457–70. http://dx.doi.org/10.1016/s0160-791x(99)00026-3.

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45

Levy, Shimon. "Hellish Hebrew Theatre: The Spiritual Quest of Tofteh Aruch." Maske und Kothurn 35, no. 1 (March 1989): 45–58. http://dx.doi.org/10.7767/muk.1989.35.1.45.

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46

Selman, Victor, Ruth Corey Selman, Jerry Selman, and Elsie Selman. "Spiritual-Intelligence/-Quotient." College Teaching Methods & Styles Journal (CTMS) 1, no. 3 (July 22, 2011): 23. http://dx.doi.org/10.19030/ctms.v1i3.5236.

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Drawing on the new [c. 2000], upgraded science of the human brain with its three different kinds of neural structuresmental, emotional and spiritualZohar [14] offers a model for structure, leadership and learning within an organization that allows them to thrive on uncertainty, deal creatively with rapid change, and realize the full potential of those who lead or work with them. Danah Zohar relates quantum and chaos thinking directly to organizational problems and challenges facing corporate leaders, proposing analogies that parallel our quest for defining and trying to test intelligence. Thinking is not entirely cerebral, not just IQ, as we think with our heads but also with our emotions and our bodies (EQ) and our spirits, our values, our hopes, our unifying sense of meaning and value (SQ), and whether mind has a quantum dimension. Spiritual Intelligence is about having a direction in life, and being able to heal ourselves of all the resentment--- It is thinking of ourselves as an expression of a higher reality.
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47

Pedersen, Darhl M., Richard N. Williams, and Kristoffer B. Kristensen. "The Relation of Spiritual Self-Identity to Religious Orientations and Attitudes." Journal of Psychology and Theology 28, no. 2 (June 2000): 138–48. http://dx.doi.org/10.1177/009164710002800206.

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Spiritual self-identity, one of four factors in the centrality model of self-identity (D. Pedersen, 1994), is seemingly related to religious orientation (i.e., religion as a means, end, or quest) and religious attitude (i.e., affect, cognitions, and conation associated with religion or religious activity). The relationships among these variables were explored with the Who Am I? scale, the Religious Life Inventory, and the Religious Attitude Questionnaire, respectively. Three hundred fifteen undergraduate students from four universities participated in the study. Those with high scores on spiritual self-identity scored significantly higher on the ends orientation and significantly lower on the means and quest orientations. They also manifested higher scores on the affect and conation scales regarding religious matters. Participants manifesting low spiritual self-identity exhibited an opposite pattern of scores. These findings suggest that spiritual self-identity is a salient feature of self-identification and contributes to the research literature on religiosity.
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48

Phuyal, Komal Prasad. "Of People and Protest: Spiritual Resistance in Newar Hymns." Literary Studies 34, no. 01 (September 2, 2021): 77–86. http://dx.doi.org/10.3126/litstud.v34i01.39527.

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The spiritual and the political at times merge together in the formation of powerful voice of protest in quest of social harmony. This is also seen in Newari cultural landscape. Newari hymns present that the collective imagination poetically transcends beyond the earthly domain of control of authority and social structures, revolting against the prevalent social order. The paper studies two historical Newari hymns “Shitala Maju” and “Bijaya Laxmi” from the perspective of the cultural resistance. When the hymns that are still sung as integral cultural performance in social life of the Newari settlements are analysed to examine the nature of their spiritual quest, the hymns, in the form of devotional poetry, emerge as a sharp critique of the then power structure. This paper argues that the Newari hymns raise the voice of people against the atrocities of both the state and/or the King in the form of spiritual resistance in its inner core though such poems externally display devotion as their primary ethos.
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49

Priya, K. S., and K. Rathinam@ Shanmugasundarie. "Spiritual Attachment: A Search to Seek Treasure Troves in Life with Reference to Paulo Coelho’s The Alchemist." SMART MOVES JOURNAL IJELLH 8, no. 4 (April 28, 2020): 290. http://dx.doi.org/10.24113/ijellh.v8i4.10548.

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The purpose of this paper is to highlight the spiritual quest attaches one’s soul with divine nature with reference to Paulo Coelho’s The Alchemist. The personal calling is something to be addressed with care and to be dealt seriously and this is evident in The Alchemist. According to this paper the whole world has a single great truth. Thus the paper tries to infer the truth with the help of the tool namely inner (spiritual quest). Along with the inner quest the outer world is connected and thus Paulo Coelho observes everything in and around and comes out with a dogma of life which made his book one of the best sellers. Every living organism on earth has a search and to find what is the search one has to observe inner self as well as outer world. This paper tries to prove that how the universe supports one’s effort to succeed.
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50

Tracy, Wesley D. "Spiritual Direction in the Wesleyan-Holiness Movement." Journal of Psychology and Theology 30, no. 4 (December 2002): 323–35. http://dx.doi.org/10.1177/009164710203000407.

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Though the term “spiritual direction” is not a common part of the vocabulary of the Wesleyan-Holiness people, the goals of spiritual direction form the core of their spiritual quest. Avoiding “direction” for fear of spiritual abuse, the Wesleyan-Holiness people seek to help each other toward Christian perfection by way of face-to-face groups, spiritual companioning, family worship, covenant groups, and faith mentoring. These specific structures and practices, along with observance of the personal spiritual disciplines and the disciplines of service, are primarily rooted in the heritage of the Wesleyan revival in 18th-century England and secondarily in the American Holiness Movement of the 19th century. Indirect indicators associated with spiritual maturity are described and comparisons between psychotherapy and spiritual guidance are made.
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