Relevant bibliographies by topics / Spiritual center

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Spiritual center'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Spiritual center"

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Malomuzh, M. G. "On activities in Ukraine of Muslim religious organizations." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 108–11. http://dx.doi.org/10.32420/2004.31-32.1540.

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The analysis of the situation in the Muslim environment shows that at present the process of forming a religious network in Ukraine has largely taken place. The vast majority of communities are under the jurisdiction of three spiritual centers - the Spiritual Administration of the Muslims of Crimea (296 communities), the Spiritual Administration of the Muslims of Ukraine (58), the Spiritual Center of the Muslims of Ukraine (14). In addition, there are communities that do not belong to any of these three centers. From time to time they try to unite. So, today, no spiritual center represents all Muslims of Ukraine and cannot formally and officially speak on their behalf.
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Terry, Karen, Sophia Tsesmelis Piccolino, Alaysia Williams, and Cardinale B. Smith. "Integrating spiritual care into an ambulatory cancer center." Journal of Clinical Oncology 37, no. 27_suppl (September 20, 2019): 205. http://dx.doi.org/10.1200/jco.2019.37.27_suppl.205.

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205 Background: Spiritual care is identified as a core component of quality oncologic care. Unmet spiritual needs can lead to worse quality of life, lower satisfaction with care, and greater psychological distress. Despite increasing evidence that cancer outpatients also have unmet spiritual needs, professional spiritual care is often limited in the ambulatory setting. Many cancer centers provide access to professional chaplains only while patients are hospitalized. Where chaplain services are available to outpatients, access is often limited. At Mount Sinai, we embedded a full-time professional chaplain in our ambulatory cancer center. This presentation will describe our methods, results, and conclusions from a year of data on outpatient spiritual care referrals. Methods: We identified three sources of referrals to spiritual care: direct referrals from patients’ primary oncology teams, direct referrals from Supportive Oncology/Palliative Care, and automatic referrals through a question about meaning and purpose on our distress screen. We also included the opportunity for patients to self-refer to spiritual care through our distress screen. We collected data on the number of patients identified through these referral sources, time to initial contact, and the validity of the referral as assessed by our chaplain. Results: These three sources resulted in 454 referrals to spiritual care. We screened 1,410 patients through our distress screen and 16% (226) triggered a referral to spiritual care. Distress screen referrals comprised nearly 50% of all spiritual care referrals. In addition, 32% (144) of our referrals came from the patients’ clinical teams and 10% (46) from the Supportive Oncology team. Our chaplain assessed that 31% (141) had a spiritual need that required regular follow-up and 12% (56) required monitoring. Conclusions: Using multiple referral methods we were able to identify a significant number of ambulatory cancer patients with an identified spiritual need. Future projects will look at specific metrics for patient experience, improving chaplain ability to connect with patients, validating our screening question for spiritual distress, and determining an appropriate patient load for an outpatient chaplain.
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Meluch, Andrea L. "Spiritual Support Experienced at a Cancer Wellness Center." Southern Communication Journal 83, no. 3 (April 20, 2018): 137–48. http://dx.doi.org/10.1080/1041794x.2018.1459817.

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Romini, Romini, and Ida Destariana Harefa. "MANFAAT PENGGUNAAN ALKITAB BERGAMBAR TERHADAP PERKEMBANGAN KEROHANIAN ANAK FUTURE CENTER USIA 7-9 TAHUN DI BULUH AWAR." EDULEAD: Journal of Christian Education and Leadership 1, no. 1 (June 9, 2020): 1–14. http://dx.doi.org/10.47530/edulead.v1i1.8.

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Perkembangan spiritual anak-anak Future Center berusia 7-9 tahun di Buluh Awar masih belum berkembang dengan baik, karena beberapa faktor antara lingkungan keluarga dan layanan guru Future Center yang masih monoton. Pembelajaran yang kurang menarik terutama ketika melakukan kegiatan pengembangan spiritual,seperti guru hanya bercerita dan tidak menggunakan alat peraga. Sehingga penelitian ini berjudul "Manfaat menggunakan Alkitab bergambar pada perkembangan spiritual anak-anak Future Center berusia 7-9 tahun di Buluh Awar". Dengan rumusan masalahnya: Bagaimana cara menggunakan , Bagaimana perkembangan spiritual anak-anak Future Center, dan apakah manfaat menggunakan Alkitab bergambar bagi perkembangan rohani anak-anak masa future center di Buluh Awar? Metode penelitian yang digunakan adalah metode penelitian kualitatif dengan mengumpulkan data melalui observasi dan wawancara. Dari hasil pengamatan dan wawancara, setelah penggunaan Alkitab bergambar, Spiritualitas anak dapat berkembang dengan baik lewat penerapan penggunaan Alkitab bergambar, dapat diperoleh melalui pengamatan dengan kriteria: kategori tidak berkembang 0 , cukup berkembang 1 anak , berkembang 6 anak termasuk dan 10 kategori anak-anak yang sangat berkembang. Hasil dari wawancara tentang manfaat penggunaan Alkitab bergambar untuk perkembangan spiritual anak-anak di Future Center berusia 7-9 tahun di Buluh Awar menemukan bahwa lebih mudah bagi anak-anak untuk membaca dan memahami Firman Tuhan, belajar manfaat dari Alkitab bergambar untuk perkembangan spiritual, tidak monoton, serta spiritualitas yang berkembang mempengaruhi nilai karakter dari anak-anak. Dari pencapaian ini menunjukkan bahwa hasil akhir penelitian tentang manfaat penggunaan Alkitab bergambar terhadap kerohanian anak usia yaitu anak mampu memiliki pengaruh positif terhadap perkembangan spiritual anak.
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Yapandi, Yapandi. "Socialization of the Spiritual Reinforcement Model to Improve Community Learning Activity Centers." JPKM (Jurnal Pengabdian Kepada Masyarakat) UNTAN 1, no. 2 (May 28, 2018): 44. http://dx.doi.org/10.26418/jpkm.v1i2.32.

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This article argues that building a Community Learning Activity Center through a spiritual model can be developed in West Kalimantan for the strengthening of spiritual values. By exposing and simultaneously evaluating the concept of the current Community Learning Activity Center coaching model through Talcott Parsons functionalism to consider how individuals and communities integrate into a social system, and the concept of spiritual model and spiritual intelligence ala Danah Zohar as a form of value- spiritual values and higher goals in the lives of studying citizens, the model of empowerment through the development of spiritual models needs to be placed in a sociological, social and pedagogical setting for access to educational resources and the political system. Issues and issues of Community Learning Activity Center are never separated from human resources and local identity (identity politics), and individual and group characters. Voluntaristic displacements accept norms and social values as such, humans are actively involved in social exchanges. Likewise, one-dimensional changes, individual identities are liquid and multidimensional.
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Markham, Benjamin, and Douglas Sturz. "Multi‐Faith Spiritual Center at Northeastern University, Boston, MA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786539.

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Ardiansyah, Ganda, Henny Purwandari, and Ririn Tri Wahyuni. "SPIRITUAL WELL BEING WITH QUALITY OF LIFE IN DIABETES MELLITUS PATIENT IN WORKING AREA TANJUNGANOM HEALTH CENTER OF NGANJUK REGENCY." Journal of Vocational Nursing 1, no. 1 (May 29, 2020): 6. http://dx.doi.org/10.20473/jovin.v1i1.19876.

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Introduction: Physical and psychological problems in Diabetes Mellitus patient can affect quality of life. Good quality of life can help Diabetes Mellitus patient manage disease and maintain good health. Spiritual well being is associated with individual coping patterns and self care behavior of Diabetes Mellitus patient who can improve quality of life. The purpose of this research is to know the relation of spiritual well being with quality of life in Diabetes Mellitus patient in working area Tanjunganom Health Center of Nganjuk Regency. Methods: The research was conducted on 1 February 2018 and 18 March 2018 in auxiliary Health Center Jogomerto, auxiliary Health Center Surodadi and auxiliary Health Center Sumberkepuh. Correlation study design with crosssectional approach. The population was Diabetes Mellitus patient in working area Tanjunganom Health Center of Nganjuk regency with total 61 people. A sample of 27 respondents, the sampling technique was cluster random sampling. The independent variable was spiritual well being and the dependent variable was quality of life. Data collection using Spirituality Well Being Scale and Diabetes Quality of Life questionnaires. Statistical test using Spearman Rank SPSS 16 with significance α = 0,05. Results: The result showed almost half of Diabetes Mellitus patient 13 respondents (48.1%) has spiritual well being medium and almost half were 12 respondents (44,4%) has medium quality of life. Spearman Rank test results obtained ρ value = 0,000 and r = 0.963 because ρ value ≤ α (α = 0,05) then Ha accepted and Ho rejected. Conclusion: The results showed there is a relation between spiritual well being with quality of life in Diabetes Mellitus patient in working area Tanjunganom Health Center of Nganjuk Regency. Spiritual approach through religious activities can be used as a strategy to improve spiritual well being, so as improve quality of life.
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Astrow, A. B., A. Wexler, K. Texeira, and D. P. Sulmasy. "Patient wishes and physician inquiries regarding spiritual needs in an urban cancer center." Journal of Clinical Oncology 24, no. 18_suppl (June 20, 2006): 8630. http://dx.doi.org/10.1200/jco.2006.24.18_suppl.8630.

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8630 Background: Prior studies have shown much interest in spirituality among patients in the rural South, but little is known about the spiritual needs and views of urban cancer patients. Methods: In Jan-Feb 2005, consecutive outpatients were asked to complete a questionnaire at the St. Vincent’s Comprehensive Cancer Center in New York City. The instrument included the QUEST satisfaction scale, demographic and clinical information, and questions about spiritual and religious beliefs and needs. Tests of association included correlation, t-tests, and χ2. Multivariate models were estimated using logistic techniques. Results: Of the 891 eligible patients, 81 refused, 428 cancelled their appointments or left before being approached. 13 were excluded because of incomplete questionnaires. The 369 participants had a mean age of 57.5 years; 65% were women, 67% white, 65% college-educated, 32% had breast cancer, and 67% were privately insured. Forty-seven percent were Catholic, 19% Jewish, 16% Protestant, and 6% atheist or agnostic. Sixty-six percent reported being “spiritual but not religious,” and 29% attended religious services at least once per week. Nine percent reported that staff had inquired about their spiritual or religious beliefs (0.6% by an MD), and 6% reported inquiries about their spiritual needs (0.9% by an MD). But, 82% reported that their spiritual needs were being met, and being asked about neither religious beliefs (p = .37) nor spiritual needs (p = .72) was associated with satisfaction. Still, 52% thought it appropriate for physicians to inquire about their religious beliefs and 58% thought it appropriate for physicians to inquire about their spiritual needs. Patients who described themselves as “spiritual but not religious” were less likely to think it appropriate for an MD to inquire about their religious beliefs (OR = 0.48, CI = 0.28 to 0.84), while those who attended religious services at least weekly were more likely to think it appropriate (OR = 2.86, CI = 1.45 to 5.62). Conclusions: A majority of patients thought it appropriate to be asked about their spiritual and religious beliefs and needs, but less than that reported in other settings. Few had these needs addressed by staff, especially by MDs. More religious patients were more likely to think such inquiries appropriate. No significant financial relationships to disclose.
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Claudia, Karen, and Rudy Trisno. "KAJIAN PUSAT SPIRITUAL DALAM KONTEKS JAWA." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 1037. http://dx.doi.org/10.24912/stupa.v1i2.4549.

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Spiritual adherents now long for a community. In response to that, a design for a spiritual center is proposed to accommodate the spiritual needs of a spiritual community in Jakarta. Designing a spiritual center requires an element of the transcendent to be infused into the building. Modern composition and technology is used as a language to translate the typology appropriate to the context into an actual building. An insight on traditional Javanese architecture shows that harmony between mass and void, nature and man, light and shadow, and space and time is needed to synthesize spirituality in architecture. Therefore, the conclusion and finding is that unity between dualities is important in designing spiritual architecture. AbstrakPenganut spiritualitas memerlukan sebuah komunitas, oleh sebab itu, diajukan perancangan pusat spiritual untuk mewadahi kebutuhan spiritual bagi komunitas spiritual di Jakarta. Dalam perancangan pusat spiritualitas diperlukan elemen transenden dalam bangunan, maka digali tipologi sesuai konteks yang diterjemahkan ke dalam bangunan melalui komposisi dan teknik modern. Metode penilitian yang diperlukan untuk menimbulkan suasana spiritual adalah keseimbangan antara mass dan void, alam dan manusia, cahaya dan bayangan, serta ruang dan waktu. Sehingga dapat disimpulkan dan ditemukan bahwa kesatuan dalam dualitas adalah prinsip penting dalam proses perancangan arsitektur spiritual.
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Abdul Hamid, Mohammad Fahmi, Khairul Azhar Meerangani, Ishak Suliaman, Mohd Farhan Md Ariffin, and Amran Abdul Halim. "Strengthening Spiritual Practices among Community: Dhikr Activities in Negeri Sembilan, Malaysia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 1 (August 21, 2021): 77–86. http://dx.doi.org/10.15575/jw.v6i1.11930.

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Tarekat tasawuf has been established in Negeri Sembilan since 1900 and began to strengthen its existence in spiritual activities such as the implementation of zikr tarekat tasawuf activities among the local community. This article will highlight the impact of implementing the zikr activities tarekat tasawuf, which is implemented periodically on the spiritual strengthening of the community in Negeri Sembilan. A qualitative approach is used involving library studies, review of relevant documents, and interviews with the Registrar of Tarekat, Tasawuf Division of the Negeri Sembilan Mufti Department, and the Syeikh of the tarekat involved. Basically, there are 13 Sufi practice centers around Negeri Sembilan that conduct regular zikr activities that impact the community. The existence of tarekat practice centers in Negeri Sembilan has been plotted to see the distribution and centralization of tarekat centers. In addition, the form of zikr practiced in the zikr ceremony is also explained through a simple framework built. The results also showed that the Seremban district is the highest area with a tarekat practice center. Indirectly, the zikr activities, tarekat tasawuf, have provided space for the local community to engage in more systematic spiritual activities. The efforts implemented by the Sufi tarekat practice center in Negeri Sembilan are expected to be used as an example by other states in Malaysia so that the community is more interested in the Sufi tarekat zikr ceremony.
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Dissertations / Theses on the topic "Spiritual center"

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Radetich, Erin. "Transcending with Tea An Interfaith Center for Spiritual Wellness and Understanding." Thesis, The George Washington University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10125616.

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The art of tea or "teaism" is grounded in recognizing the polarity between the spiritual and material worlds with the goal of finding harmony and pause. The exploration of the metaphysical realities and principles of Japanese tea rituals can also be found in creating sacred space within the mundane to achieve harmony amidst the dissonance of the secular world. Creating a campus inter-faith center will both provide a place for students to embrace their spirituality or religion as well as facilitate understanding between religions in a world today in which it is necessary. A tea room based on the Japanese principles of the tea ceremony will provide a common ground where those with differing beliefs come together to take part in a ritual that promotes spirituality and moral values shared by many religions. Exploring Japanese tea history and the ritual will lay the groundwork for establishing a modern tea house based on those principles. Religious pluralism and what spaces religions currently use and their rituals will help to establish the programming for the interfaith center. Rituals are important aspects of both religions and the tea ceremony and are part of both the sacred and secular realm, public and private (or individual or group). Introspection and reflection through meditation and prayer are central to the design of the space in both areas of the tea room, such as the outer and inner waiting areas, as well as in the spaces dedicated to spirituality and religion for both individual and group worship. The juxtaposition and boundary between secular and sacred space will be explored. Nature, which is meditated upon in Japanese tea rituals and is also important to many religions, is also an important theme. The method of research includes historical writings on tea rituals and theoretical essays on philosophy of tea and religious influences. Studying sacred spaces such as synagogues, churches, mosques and temples and how people use those spaces will give insight into how users interact within those spaces. Case studies of both a multifaith center, interfaith chapel and modern tea house will all provide programmatic and design precedence for the final design.

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Mrdjenovich, Adam Joel. "University Counseling Center Practices Regarding Guidance on the Health Effects of Religious/Spiritual Involvement." Connect to full text in OhioLINK ETD Center, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=toledo1256083041.

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Dissertation (Ph.D.)--University of Toledo, 2009.
Typescript. "Submitted as partial fulfillment of the requirements for the Doctor of Philosophy degree in Health Education." Bibliography: leaves 238-301.
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Currie, Sean E. "Sacred Selves: An Ethnographic Study of Narratives and Community Practices at a Spiritual Center." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0002799.

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Kinnison, Michael Shane. "Teaching Baptists a spiritual formation of listening to God as our divine center the practices of Lectio divina and centering prayer /." Online full text .pdf document, available to Fuller patrons only, 2004.

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Kellems, Ian Stuart. "A survey of university counseling center therapists working with clients who have religious/spiritual issues /." College Park, Md. : University of Maryland, 2005. http://hdl.handle.net/1903/2922.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2005.
Thesis research directed by: Psychology. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Faigin, Carol Ann. "Seeking Your Center: Assessing a Computer-Based Psychoeducational Intervention for Spiritual Struggles in College Freshmen." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1277013442.

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Culberson, Barry. "The effects of preaching healing in the context of prayer and fasting /." Free full text is available to ORU patrons only; click to view:, 2003. http://wwwlib.umi.com/cr/oru/fullcit?p3120632.

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Binnie, Phillip B. "The effect of spirituality class on improving spiritual assessment scores and the relationship of spiritual assessment scores to length of stay of patients admitted to the psychiatric residential rehabilitation treatment program at the Miami Veterans Affairs Medical Center." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Hall, Robert B. "Evaluating strategies for enabling extension center students at New Orleans Baptist Theological Seminary to meet the curriculum requirements in the spiritual and character formation competency." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Cheng, Yung-Hsin. "Discussion about the spiritual growth of the oversea mainland Chinese church believers under the influence of Communism." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Books on the topic "Spiritual center"

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Kubose, Gyomay M. The center within. Union City, Calif: Heian International, 1986.

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Brown, Patricia D. Learning to lead from your spiritual center. Nashville: Abingdon Press, 1996.

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Hudson, Robert. The center of the wheel. Birmingham, Ala: Enlightened Quest Pub., 1998.

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C.S. Lewis: Life at the center. Macon, Ga: Peake Road, 1996.

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Chetanananda. Songs from the center of the well. Cambridge, Mass: Rudra Press, 1990.

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Teems, David. Discovering your spiritual center: The power of Psalm 119. Abilene, Tex: Leafwood Publishers, 2011.

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Parish alive!: Making every parish a spiritual life center. New York: Crossroad, 1992.

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E, Jensen Mary, ed. US and worldwide guide to retreat center guest houses. Newport Beach, Calif: CTS Publications, 1992.

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Homestead, William. The path of my soul: Journey to the center of self. Lakewood, Colo: Awakening, 1999.

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Nouwen, Henri J. M. Finding our sacred center: A journey to inner peace. New London, CT: Twenty-Third Publications, 2011.

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Book chapters on the topic "Spiritual center"

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Smeets, Wim, and Anneke de Vries. "Spiritual Care and Electronic Medical Recording in Dutch Hospitals." In Charting Spiritual Care, 117–28. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47070-8_7.

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Abstract Among Dutch healthcare professionals, it is not a foregone conclusion that conversations with patients should be recorded electronically. This article first describes the discussion among patients about the pros and cons of electronic medical records (EMR). The authors then discuss the Dutch and European legislators’ requirements for the protection of patients’ privacy and therefore of their stories and how these requirements work out in the practice of EMR. The third section is devoted to the question of why spiritual caregivers should record their conversations with patients. The authors put forward various arguments for this. In their view, charting appears to serve both the interests of patients and those of the healthcare providers and of the spiritual care professionals themselves. The authors then describe various possible methods of registration, including G. Fitchett’s model in an adapted, more secular form. By means of two case descriptions, one fairly extensive and one more concise, they show how registration takes place in practice at the Radboud University Medical Center in Nijmegen, Netherlands. The article concludes with the formulation of a plan and goals for the near future.
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Yetunde, Pamela Ayo. "Spiritual Care and Political Involvement, Womanist Public Theology, and Boston Medical Center." In Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care, 33–59. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9_2.

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Giacomucci, Scott. "Social Work Philosophy Encounters Morenean Philosophy." In Social Work, Sociometry, and Psychodrama, 55–81. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-6342-7_4.

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AbstractCore Morenean philosophy is covered in this chapter as it relates to social work philosophy. The existential and spiritual philosophies from which sociometry and psychodrama emerged are comprehensively depicted including his theory of human nature, the encounter, the Godhead, the autonomous healing center within, spontaneity–creativity theory, the here-and-now, action theory, role theory, and psychodrama’s developmental theory. Attention is given to the biopsychosocial -spiritual nature of both social work and psychodrama’s conceptualizations. The intersection of Morenean philosophy is presented with each of the six core social work values—the centrality of human relationships, the dignity and worth of each person, social justice , service, competence, and integrity.
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Bélanger, Bruno, Line Beauregard, Mario Bélanger, and Chantal Bergeron. "The Quebec Model of Recording Spiritual Care: Concepts and Guidelines." In Charting Spiritual Care, 53–78. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47070-8_4.

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Abstract Over the past decade or so, the quality of the evaluation note written by a spiritual care provider has been a major issue in debates about accountability and the quality of interdisciplinary collaboration. This article advocates the adoption of our two models of notes: ‘the note following a meeting with a user’, generally used in acute care, and ‘the note following a meeting with a relative’, generally used in long-term care, in cases where a patient can no longer express himself or herself. These two charting models were developed on the basis of the RESS (‘Markers for Spiritual Care Assessment’) assessment tool recently developed at the Centre Spiritualitésanté de la Capitale-Nationale (CSsanté), and their usefulness and applicability were assessed in a research study. The note models presented in this article are inspired by the vision of spirituality that underlies our work accompanying patients and informed the development of the RESS. We found that the clinical benefits of streamlining an evaluation and note-writing model are a major step forward in a profession that has been rapidly evolving in Quebec in recent years.
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Peng-Keller, Simon, and David Neuhold. "A Short History of Documenting Spiritual Care." In Charting Spiritual Care, 11–20. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47070-8_2.

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Abstract The first chapter of this edited volume traces the history of documenting spiritual care. By referring to ancient and early modern practices, the relationship between spiritual (self-) care and various forms of documentation is outlined. The focus lies on developments in the twentieth and the twenty-first century, although the question of what constitutes an adequate practice of documenting healthcare chaplaincy is as old as the profession itself. The pioneers of Clinical Pastoral Education (CPE) – Richard Cabot, Anton Boisen, Russell L. Dicks, and others – developed distinctive forms of recording for different purposes. For example, procedures of documentation that are prepared for and helpful to the pastors themselves as “self-criticism,” “self-improvement,” or even “self-revelation” have been distinguished from documentation practices that are intra- or interprofessional. Regarding more recent developments in documentation, the introduction of electronic patient records (EMRs) was critical. We present a case study from Kenya to show how the issues discussed here are encountered in a non-Euro-American context.
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Law, Sarah. "In the Centre: Spiritual and Cultural Representations of Julian of Norwich in the Julian Centre." In Julian of Norwich's Legacy, 173–89. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101623_11.

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Hodgkin, Katharine. "Mad Unto the World: Spiritual and Mental Disturbances." In Madness in Seventeenth-Century Autobiography, 86–101. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230626423_5.

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Clements, Kevin P., and Daisaku Ikeda. "Spiritual Transformation to Build a Society of Harmonious Coexistence." In Toward a Century of Peace, 48–59. Milton Park, Abingdon, Oxon; New York, NY: Routledge,: Routledge, 2018. http://dx.doi.org/10.4324/9780429446412-4.

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Newell, Catherine L. "Food Faiths: Gut Science and Spiritual Eating." In Gut Feeling and Digestive Health in Nineteenth-Century Literature, History and Culture, 243–59. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-01857-3_12.

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Dolidze, Tina. "Patristics – as Reflected in Georgian Spiritual and Intellectual History." In Patristic Studies in the Twenty-First Century, 497–519. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/j.baiep.5.107532.

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Conference papers on the topic "Spiritual center"

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Sundari, Ririn Isma, Arni Nur Rahmawati, and Budiyanto. "Spiritual Comfort of Patients with Diabetes Mellitus at Kalibagor Public Health Center, Banyumas, Indonesia." In 1st International Conference on Community Health (ICCH 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/ahsr.k.200204.020.

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Chukov, Vladimir S. "Socio-economic and spiritual-religious specifics of the Syrian Kurds." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.07065c.

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This study aims to present the socio-economic and spiritual-religious specifics of the Syrian Kurds. The dominant agrarian livelihood of the “foreign Kurds” stimulates the preservation of the tribal-clan profile of their social structure. This directly reflects on the stability and strong resistance of the specific conservative political culture in which the political center is differentiated, due to non-social parameters. If religion (in a nuanced degree, ethnicity) plays a major role in the formation of the nation-building and state-building process among neighbors, Arabs and Turks, then in the Kurds, especially the Syrians, a similar function is played by the family cell. The main points in the article are: The Syrian Kurds; Armenians and Christians – Assyrians; The specific religious institutions of the Kurds. In conclusion: The main conclusion that can be drawn is that the Kurds in Syria are failing to create a large urban agglomeration, which pushes them to be constantly associated with the agricultural way of life. Even the small towns that were formed did not get a real urban appearance, as their inhabitants had numerous relatives who remained to live in the countryside.
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Nanitchkova-Ozturk, Maya. "The Changes in Character of the City Center in Sofia." In 1995 ACSA International Conference. ACSA Press, 1995. http://dx.doi.org/10.35483/acsa.intl.1995.37.

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This paper aims to provide insight into the repercussions of the recent changes in power structures and economic system in Bulgaria on the architectural features of public spaces in the city center. Within the general instability and confusion, increasing deterioration of the public domain is observed and this is interpreted as a field of opportunities through which the meaning of architectural environment as support of public life and its social significance could be regained. Whether and how this potential can turn into quality depends on a variety of factors, some of which are suggested as areas of inquiry. These include value systems of the society and the architectural practice respectively and their relationship. The architectural environment cannot fully determine the public life of a city, rather it can support the attainment of the practical and spiritual needs of people, expanding experience while allowing for dwelling. In a general condition of confusion and deterioration observable in almost every aspect of life in Bulgaria resulting from the fragmentation of power, the change of the economic system and the instability of values, the weight of responsibility concerning the qualities of public space tends to shift. It is important to identify the changing features of public space in relation to the forces effecting them. Thus directions of inqulry into conditions promoting positive developments could be recognized in terms of aspects of cultural wealth of the society as well as in terms of reassessing the role of the architect-planner.
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Agrawal, Nupur, Soumya Pasumarthy, Souradeep Paul, Mayank Baliyan, and Sumana Gupta. "An Experimental Architectural Proposal on Steel and Subterranean Spaces Innovative and Sustainable Design of a Multi-Faith Spiritual Center." In Annual International Conference on Architecture and Civil Engineering. Global Science & Technology Forum (GSTF), 2015. http://dx.doi.org/10.5176/2301-394x_ace15.35.

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Rahmawati, Arni Nur, Ririn Isma Sundari, and Budiyanto. "The Relationship Between Spiritual Comfort with Emotion Regulation of Patients with Diabetes Mellitus in Kalibagor Public Health Center in Banyumas." In 1st International Conference on Community Health (ICCH 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/ahsr.k.200204.012.

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Sukmayati, Maya. "The Correlation Between Spiritual Health With the Coping Ability of the Clients Towards the Pain in the Labour Process Within the Work Area of Ibrahim Adjie’s Community Center in Bandung 2019." In 1st Paris Van Java International Seminar on Health, Economics, Social Science and Humanities (PVJ-ISHESSH 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210304.071.

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Hadzantonis, Michael. "The Symbolisms and Poetics of the Japa Mantra in Yogyakarta, Indonesia: An Anthropological Study." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-2.

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The heritage of Yogyakarta and other urban centres throughout Java, Indonesia, is such that their religions have become highly syncretic (Geertz). Here, animism, Hindu roots, and Islam, have been mixed to fashion modern spiritual practices. One of these is the Japa Mantra, a type of prayer used as a spell as white (and sometimes black) magic. The practitioners of the Japa mantra employ Javanese poetics to shape its poetics, in the belief that these mantras are magical and convey the will of deities and other spirits, who empathie with people and whose will allows these spiritual requests to amterialize. This paper presents an early stage in describing the symbolisms and poetics of the Japa Mantra, through the documenting of several hundred practitioners, priests, and others, in Yogyakarta and other urban centres. The analaysis of the poetics of the Japa Mantra practiced by these communities draws on symbolic anthropology, and describes junctures between spiritual speech communities and symbolic representations of a modern Java guided by a sustained heritage, in the face of an institutionalized Islam.
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"Psychology of Human’s Path to a Spiritual Acme." In Congress on mental health meeting the needs of the XXI century. Gorodets, 2016. http://dx.doi.org/10.22343/mental-health-congress-compendium150-153.

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Doroshin, B. A. "NOOSPHERIC SOCIALISM: TRADITIONAL ROOTS OF SPIRITUAL DIMENSION." In A glance through the century: the revolutionary transformation of 1917 (society, political communication, philosophy, culture). Vědecko vydavatelskě centrum «Sociosfera-CZ», 2017. http://dx.doi.org/10.24045/conf.2017.1.14.

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Temple, Nick. "The Ritual Paths of Otium and Negotium: An Interpretive Study of Renovatio Imperii in the High Renaissance." In 1995 ACSA International Conference. ACSA Press, 1995. http://dx.doi.org/10.35483/acsa.intl.1995.29.

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During the Papacy of Julius I1 (1503-1513) an ambitious programme of Church reform was instigated with particular emphasis on apocalyptic and eschatological notions. This coincided with the inception of a new providential role of Rome. As both repository of memory and catalyst of utopian ideals the city of Rome became the centre of a unique programme of spiritual and physical renovation, instauratio Romae.
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Reports on the topic "Spiritual center"

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Kuhl, Charles D. Spiritually Commanding an Air Force Squadron in the 21st Century. Fort Belvoir, VA: Defense Technical Information Center, April 2005. http://dx.doi.org/10.21236/ada476306.

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Swinson Evans, Tammeka, Suzanne West, Linda Lux, Michael Halpern, and Kathleen Lohr. Cancer Symptoms and Side Effects: A Research Agenda to Advance Cancer Care Options. RTI Press, July 2017. http://dx.doi.org/10.3768/rtipress.2017.rb.0016.1707.

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Cancer survivors have unique physical, psychological, social, and spiritual health needs. These can include symptoms and side effects associated with cancer and cancer treatment, such as pain, cognitive dysfunction, insomnia, and elevated anxiety and depression. This research brief summarizes a landscape review done for the Patient Centered Outcomes Research Institute (PCORI) to develop a clear, comprehensive understanding of the state of research as of the mid-2000s. We conducted a targeted search strategy to identify projects funded by federal and commercial sources and the American Cancer Society (ACS) in addition to identifying funding opportunities released by the National Institutes of Health (NIH). We conducted additional review to identify studies focused on symptom and side-effect measures and five priority topic areas (selected by PCORI prior to the review) in the following five databases (from January 2005- through September 2015) with an inclusion criteria in an adapted PICOTS framework (populations, interventions, comparators, outcomes, time frames, and settings). We identified 692 unduplicated studies (1/2005 to 9/2015) and retained 189 studies about cancer symptom and side-effect management. Of these studies, NIH funded 40% and the ACS 33%. Academic institutions, health care systems, other government agencies, and private foundations or industry supported the remainder. We identified critical gaps in the knowledge base pertaining to populations, interventions, comparators (when those are relevant for comparative effectiveness reviews), and outcomes. We also discovered gaps in cross-cutting topics, particularly for patient decision-making studies, patient self-management of cancer symptoms and side effects, and coordinated care.
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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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Halych, Valentyna. SERHII YEFREMOV’S COOPERATION WITH THE WESTERN UKRAINIAN PRESS: MEMORIAL RECEPTION. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11055.

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The subject of the study is the cooperation of S. Efremov with Western Ukrainian periodicals as a page in the history of Ukrainian journalism which covers the relationship of journalists and scientists of Eastern and Western Ukraine at the turn of the XIX-XX centuries. Research methods (biographical, historical, comparative, axiological, statistical, discursive) develop the comprehensive disclosure of the article. As a result of scientific research, the origins of Ukrainocentrism in the personality of S. Efremov were clarified; his person as a public figure, journalist, publisher, literary critic is multifaceted; taking into account the specifics of the memoir genre and with the involvement of the historical context, the turning points in the destiny of the author of memoirs are interpreted, revealing cooperation with Western Ukrainian magazines and newspapers. The publications ‘Zoria’, ‘Narod’, ‘Pravda’, ‘Bukovyna’, ‘Dzvinok’, are secretly got into sub-Russian Ukraine, became for S. Efremov a spiritual basis in understanding the specifics of the national (Ukrainian) mass media, ideas of education in culture of Ukraine at the end of XIX century, its territorial integrity, and state independence. Memoirs of S. Efremov on cooperation with the iconic Galician journals ‘Notes of the Scientific Society after the name Shevchenko’ and ‘Literary-Scientific Bulletin’, testify to an important stage in the formation of the author’s worldview, the expansion of the genre boundaries of his journalism, active development as a literary critic. S. Yefremov collaborated most fruitfully and for a long time with the Literary-Scientific Bulletin, and he was impressed by the democratic position of this publication. The author’s comments reveal a long-running controversy over the publication of a review of the new edition of Kobzar and thematically related discussions around his other literary criticism, in which the talent of the demanding critic was forged. S. Efremov steadfastly defended the main principles of literary criticism: objectivity and freedom of author’s thought. The names of the allies of the Ukrainian idea L. Skochkovskyi, O. Lototskyi, O. Konyskyi, P. Zhytskyi, M. Hrushevskyi in S. Efremov’s memoirs unfold in multifaceted portrait descriptions and function as historical and cultural facts that document the pages of the author’s biography, record his activities in space and time. The results of the study give grounds to characterize S. Efremov as the first professional Ukrainian-speaking journalist.
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