Relevant bibliographies by topics / Spiritual contemplation

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

Academic literature on the topic 'Spiritual contemplation'

Author: Grafiati
Published: 3 June 2025
Last updated: 23 June 2025

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Journal articles on the topic "Spiritual contemplation"

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Ouellette, Pierre, Patrick Snyder, and Raymond Carette. "L’application de la spiritualité bénédictine au loisir des personnes âgées : un modèle théorique du bonheur spirituel." Studies in Religion/Sciences Religieuses 40, no. 1 (2011): 21–44. http://dx.doi.org/10.1177/0008429810391854.

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Le but de cette réflexion théologique est de montrer, à l’aide d’un modèle théorique, comment l’application de la spiritualité bénédictine au loisir des personnes âgées peut favoriser le bonheur spirituel. L’analyse s’est articulée notamment autour d’un syllogisme. Le cœur de la spiritualité bénédictine est la contemplation. Or, les personnes âgées sont tout naturellement disposées à la réminiscence, à l’introspection et à la contemplation. Donc, la spiritualité bénédictine convient particulièrement au loisir des personnes âgées. Quatre valeurs bénédictines ont été retenues, à savoir la fraternité, la modération, l’hospitalité et l’humilité. Dans le modèle, la spiritualité bénédictine est reliée à la contemplation, à l’union avec Dieu et au bonheur spirituel. Par ailleurs, la spiritualité bénédictine, le loisir contemplatif et les personnes âgées sont interreliés; en plus, les personnes âgées et le loisir contemplatif sont directement reliés à la contemplation. Bref, il s’agissait de jeter un regard bénédictin sur le loisir, le vieillissement et le bonheur. The purpose of this theological reflection is the application of Benedictine spirituality to the leisure of older people. Based on a syllogism, it presupposes that the heart of Benedictine spirituality is contemplation. Hence, older people are predisposed to reminiscence, introspection and contemplation. Therefore, Benedictine spirituality is particularly appropriate for the leisure of older people. Four Benedictine values were selected namely fraternity, moderation, hospitality and humility. Also in a proposed theoretical model, Benedictine spirituality is related to contemplation, union with God and spiritual happiness. Furthermore, Benedictine spirituality, contemplative leisure and older people are all interrelated while older people and contemplation are directly related to contemplation. Essentially, this paper aimed at providing a monastic outlook on happiness, aging and contemplative leisure.
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Waaijman, Kees. "inner dimensions of contemplation." STJ | Stellenbosch Theological Journal 6, no. 2 (2021): 433–58. http://dx.doi.org/10.17570/stj.2020.v6n2.a20.

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This contribution investigates the inner dimensions of contemplation and the dynamics of the spiritual process. It focusses on six paradigms taken from the Christian tradition: It firstly discusses the contemplative reader that is characterized by the interpretation of signs, read in a protected space, seeking understanding, but at the end leading to the “other” reading, brought about by the divine-human dialogue. The second type of contemplation refers to “the contemplative warrior” which is about contemplative transformation that provides a spiritual defence mechanism against destructive demonic forces. This type of contemplation is practiced by the desert monks. The article then analyses a third contemplation in terms of the Biblical characters of Mary and Martha who represent two different, but unified positions of the contemplative way. The fourth paradigm belongs to the field of modernity: it is about contemplation in discernment that reflects the desire to discern the will of God amidst as a time of doubting and uncertainty. There is, in the fifth paradigm, contemplation in presence. In this part, Brother Lawrence is presented as an example: His concept of contemplation is living in the presence of the Lord in a simple act of love and being loved. The final paradigm is prophetic contemplation, of which Titus Brandsma is an example. He had Elijah as model of inspiration and as an exemplar for imitation. For him this Elijahan contemplation is unified in three layers. The first layer is the ideal of contemplation, the second one is the realization of this ideal in a life of prayer, the third one is the liturgy of hours.
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Lingner, Christian. "Toward a Holistic Contemplative Vision:." Lumen et Vita 10, no. 1 (2019): 9–17. http://dx.doi.org/10.6017/lv.v10i1.11971.

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Ignatian spirituality is characterized by an emphasis on contemplation as a means of discernment, an approach that highlights the unity of the interior and ethical dimensions of the Christian life. Yet Ignatius’ Spiritual Exercises are also defined by the modus operandi of the contemplative method outlined therein, one that highlights the imagination’s role in a receptive and interactive engagement with the person of Christ as depicted in the Gospels. Though 20th century German Catholic philosopher Josef Pieper is most commonly associated with his popular works on Aquinas and the cardinal virtues, there is a contemplative undercurrent throughout his writing that corresponds with the thought of St. Ignatius of Loyola. Pieper defines contemplation as “a visual perception prompted by loving acceptance,” stressing both the receptive posture of the individual but also the intrinsic pairing of contemplation and ethics in an active response of embracing existence. Much as Ignatius believes the imagination, the inner capacity that links creativity and memory in an individual, to be pertinent to spiritual development, so Pieper asserts that an imaginative representation of Being through the creation of art and participation in communal worship proceeds from love and cultivates the individual’s capacity to perceive lovingly.
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Haque, Amber. "Contemplation." American Journal of Islam and Society 19, no. 1 (2002): 128–31. http://dx.doi.org/10.35632/ajis.v19i1.1959.

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The book under review is a translated version of Badri's Arabic edition, AlTafakkur min al-Mushahadah ila al Shuhud, first published in Cairo in1991. This English text is intended for general readers as well as specialists,in the hopes of discussing and developing the author's ideas on Islamiccontemplation. The book is divided into nine chapters with a section ofnotes at the end of the book, bibliography, index of Qur'anic citations, anda general index.Chapter I deals with contemplation from a modern psychological perspective.It differentiates between Islamic contemplation and the meditationprocedures offered by secular psychology. While meditation is primarilyderived from eastern religions and aims at altering states of consciousness,Islamic contemplation is derived from Qur'anic injunctions and aimsto seek insightful knowledge of God as the Creator and Sustainer of the universe.Different schools of psychology are discussed in their inability tosuccessfully deal with inner cognitive thought and feelings. This, the authorcontends, is a logical outcome of psychology's constant attempt to claimitself as "science" and its neglect of people's consciousness, mentalprocesses, soul, and their spiritual essence. Although cognitive processesare now studied in psychology, modern psychology falls short of the spiritualvision of humankind and is obsessed with the "scientific" model, whileignoring the spiritual component, despite mounting evidence of its role inhuman lives.Chapter 2 summarizes the works of certain early Muslim scholars andattempts to give a rationale for contemplation based b oth on recent ...
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Burdge, Alexander. "Physics as Spiritual Exercise: T.S. Eliot and Natural Contemplation." Christianity & Literature 69, no. 4 (2020): 568–86. http://dx.doi.org/10.1353/chy.2020.0067.

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Abstract: This essay reads T. S. Eliot's Four Quartets as a dramatization of the Christian spiritual practice of natural contemplation, which aims at an understanding of the created world in its cycles of generation and decay in order to lead the soul to union with God. This focus allows for a better account of the poem's relationship to the natural world, grounding it in the ascetical and mystical traditions of Eliot's faith. This contemplative structure undergirding the Quartets makes the reading itself a spiritual exercise, leading to the discernment of life and beauty amidst a universe of death.
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Raghani, Smruti, Tejwant Singh Brar, and Mohammad Arif Kamal. "Exploring the Relationship Between Contemplative Spaces, Human Experience and Spiritual Architecture." Architecture Engineering and Science 3, no. 4 (2022): 249. http://dx.doi.org/10.32629/aes.v3i4.1051.

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To lead a fit and peaceful life, it has become very important to dwell in spaces that are contemplative and comforting. Space for contemplation can also lead the architect towards spiritual realms. The current era can be described as tumultuous, changeable, and unsettled. Rapid urbanisation and extreme intensification are being accompanied by technical advancements and a push for sustainability. Traditional architecture was often purpose-built with little care for adapting to new users, various purposes, or changing conditions down the road. Today, however, it is suggested that building flexibility is urgently required due to climate change, changing demographics, resource depletion, and affordability issues. It is believed that architecture in the twenty-first century must approach similar levels of flexibility and adaptability for a variety of reasons, one of which being the mental health and spiritual connection of the user. Rather than deconstructing structures to fill landfills, our architecture should be designed to be disassembled, reassembled, and reused in order to generate spaces of contemplation. There can be various ways in which architecture can bring out such spaces. It can be a garden oasis in urban land crowded with buildings, a small skylight in a dark space, framing a window to form a vista. Which language of architecture has to be used to create contemplative space depends upon for whom the space is being designed. The current study is the result of extensive literature reviews in the fields of contemplative architecture and spirituality. The focus of this paper is to study the impact of physical surroundings and architectural structures on leading a healthy lifestyle. Different spaces can be designed which connect the user to themselves in a deeper way by proposing a space where they have freedom to think or meditate and feel the present moment. People suffering from depression or stress can benefit from such contemplative spaces.
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Jaśkiewicz, Grzegorz. "Lectio divina pomocą w kształtowaniu postaw apostolskich." Teologiczne Studia Siedleckie V (2008) 5, no. 2008 (2022): 53–58. https://doi.org/10.5281/zenodo.6527511.

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<strong><em>Lectio divina</em> as a help in the process of formation of apostolic attitudes</strong> The development of the faith goes further especially in the life of each priest when he seeks to deepen God&rsquo;s Word by lectio divina; this is a true and spiritual path in the process of formation. The first step is about attentive and careful reading of the biblical text <em>(lectio).</em> This followed by meditation <em>(meditatio).</em> The third step is <em>oratio,</em> meaning direct conversation with God. Finally <em>contemplatio,</em> for it is contemplation which helps to maintain soul and heart in the presence of Christ. Contemplation is the aim of lectio divina. &nbsp;
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Barber, Michael D. "Breathe! The Experience of the Body in Passive Contemplation." Religions 15, no. 8 (2024): 991. http://dx.doi.org/10.3390/rel15080991.

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Phenomenological research has focused on embodiment. This paper examines how the body is experienced in passive contemplation, understood as a finite province of meaning in Alfred Schutz’s sense. The six features characteristic of any province of meaning (epoché, form of spontaneity, tension of consciousness, sense of self, temporality, and sociality) function distinctively in each province of meaning and alter one’s experience of one’s body. In the foundational province of pragmatic everyday life, one transforms deliberately and bodily the surrounding world, but this experience undergoes modifications in the religious/spiritual contemplative province. To clarify passive contemplation, the paper develops, as a contrast, active contemplation, the active, restless pursuit of chains of appresentational symbols and images. In passive contemplation, one separates from everyday life, orients toward unity rather than dialogue with God, refrains from following appresentative chains, and relaxes one’s tension of the consciousness/body (e.g., through breathing), single-mindedly attending to God’s presence. One can trace passive contemplation genetically to a primordial entwinement with one’s mother’s body, in which subjective/objective boundaries are blurred (as in Merleau-Ponty’s “flesh”). In passive contemplation, one assumes an often-wordless social role (child, lover) toward God and abides tranquilly in the present rather than moving distractedly toward any future.
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Edwards, S. D., S. Govender, D. R. Nzima, and M. M. Hlongwane. "Investigation into contemplating the Self in a spiritual and transpersonal psychological context." Theologia Viatorum 40, no. 2 (2016): 102–27. http://dx.doi.org/10.4102/tv.v40i2.11.

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This article is intended as an original contribution towards contemplation of the Self with special reference to a spiritual and transpersonal psychological context. An integral approach involving a heuristic phenomenological investigation of four participant researchers’ contemplation derived experiences is described. Individual and collective descriptions reveal immediate, direct, contact with the Self. This presence is indicated through universal, differential, unique, transpersonal, personal, spiritual, communal, applied psychological and relational descriptions. Findings support integral and other theoretical perspectives with special reference to ancestral consciousness and psychotherapeutic applications and implications of contemplation of the Self.
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Klein Schaarsberg, Suzanne. ""Je kunt geen vrede brengen, je kunt het alleen voelen." Hoe contemplatieve activisten de wereld (willen) veranderen." Religie & Samenleving 18, no. 1 (2023): 5–25. http://dx.doi.org/10.54195/rs.13362.

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A growing group of people uses contemplation as a spiritual response to complex global challenges such as conflict. Peace, these contemplative activists argue, is not an external material condition, but an embodied, mystical experience beyond religion, language and social roles that brings about social change. Scholars should therefore reconsider the claim that spirituality in the public domain only supports the neoliberal status quo. This article shows such movements instead challenge a liberal conceptualization of peace by rejecting an ontological separation of inner experiences and outer reality. The argument developed in this article, then, is twofold: firstly, contemplative activism shows that spirituality becomes a form of social action and social action becomes a form of spirituality. Secondly, if scholars want to better understand how spiritual people respond to societal challenges, they must begin by recognizing that for many spiritual activists interior experiences and exterior realities are not separate realms of being.
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Dissertations / Theses on the topic "Spiritual contemplation"

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Busch, Preston. "Silence, solitude, prayer and contemplation as spiritual disciplines essential to formation of effective preachers." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Richards, Cara Rochelle Smith. "The contemplative tradition living authentically in a complex world /." Johnson City, TN : Emmanuel School of Religion, 2007. http://dx.doi.org/10.2986/tren.062-0305.

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Prather, Judy Henderson. "Developing a method for introducing contemplative prayer to Baptists and other evangelical Christians." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Baker, Richard Alan. "Spiritual contemplation in Clement of Alexandria's Stromateis : adaptation of the philosophical category θεωρία". Thesis, University of St Andrews, 2000. http://hdl.handle.net/10023/6425.

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Although scholars have often acknowledged the spirituality in the writings of Clement of Alexandria (cir. 150-215 AD), a thorough study of the Platonic category θεωρία as it appears in this second century Father has never been undertaken. Most studies on Christian spirituality either ignore Clement's role altogether, or rush past him with little comment in favor of the great Origen (cir. 185-255 AD). Stromateis, Clement's most enigmatic work, contains over 75 occurrences of θεωρία. A close examination of these texts reveals that his use of the term is somewhat different from two of his greatest philosophical and spiritual mentors, Plato and Philo. Clement uses this term (usually translated "contemplation") to refer to a spiritual experience which occurs in space and time, as well as an ethereal one and one which occurs in the mind. A possible explanation for this difference lies with Clement's claim in the opening chapter of the work: he is the recipient of an oral tradition which has never been recorded, but which he plans to include in the Stromateis. This thesis demonstrates: 1) that Clement is the first Christian writer to adapt this philosophical category into Christian spirituality; 2) the primary purpose of Stromateis is to present the third stage in a spiritual pathway - to reveal θεωρία as the spiritual "meat" for the advanced believer; and 3) to present God and His contact with the Christian as immediate. In a radical move, going against the philosophical setting of the day, Clement presents this Platonic category as a means for the Christian to experience an immanent God.
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Sanders, David W. "Consciousness is spirit teaching consciousness, possibility and actuality as a pattern of Christian becoming /." Ashland, OH : Ashland Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.028-0285.

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Sweet, Bruce. "Using contemplation and guided imagery in lectionary Bible study at Glenburnie United Church." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Nolan, Kim. "Laughing Buddhas: The Everyday Embodiment of Contemplative Leadership." Antioch University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1379420891.

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org, stephen truscott@fullnessoflife, and Stephen Austin Truscott. "A study of the developmental influences that shape the contemporary practice of beginning and advanced spiritual directors." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070722.150153.

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This study explores the similar and different developmental influences that shape the practice of beginning and advanced spiritual directors. An examination of the contemporary literature on spiritual direction finds that in the main, two developmental influences shape the practice of contemporary spiritual directors: their capacity to adopt a contemplative stance towards their directees and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While the review highlights the presence of these two influences, the literature is deficient in understanding the similarities and differences in how these two influences shape the practice of beginning and advanced spiritual directors. To address the deficiency, this study reviews three groups of Western Australian spiritual directors, Anglican, Churches of Christ and Roman Catholic. The investigation takes a qualitative, ethnographic approach, using focus groups. An analysis and discussion of the data confirms that the similarities and differences in the influences that shape their practice revolve around two key developmental influences namely, the capacity of directors to adopt a contemplative stance to their directees, and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While both influences shape beginning and advanced directors, the former impacts more on the practice of beginning directors and the latter more affects advanced directors. Two factors may initiate and sustain the capacity of directors to adopt a contemplative stance. First, directors grow by noticing and attending to all the dimensions of their human experience. Second, directors develop by having their experience attended to in some form of therapeutic relationship or through participation in various developmental group processes. Directors may enhance their capacity to be aware contextually of the factors that fashion the dynamic of accompaniment through understanding paradigms about spiritual direction practice and spiritual development. Their appreciation of paradigms about spiritual direction may derive from two sources. The first is by how they distinguish more effectively spiritual direction from other therapeutic practices. The second is by how they grow in understanding relevant theological, philosophical, and psychological perspectives that inform good practice. Directors may further increase their comprehension of interpretive frameworks about spiritual development by redressing the attitudinal effects of fundamentalism and incorporating a multiplicity of approaches to spirituality. Training programmes are an important means to introduce and develop directors’ abilities to be aware contextually of the factors that fashion the dynamic of accompaniment. A person’s ecclesial role may influence the context in which a director commences practice. From this discussion, this study draws conclusions and offers recommendations applicable to practice and research.
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Fenno, Wyatt E. "Living waters an invitation to contemplative spirituality for the Quail Springs Church of Christ /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Schwanda, Tom. "Soul recreation : spiritual marriage and ravishment in the contemplative-mystical piety of Isaac Ambrose." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/55/.

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This thesis examines the theology and piety of Isaac Ambrose (1604-1664), a moderate Lancashire Puritan minister. More specifically it raises the question about the nature of his spiritual practices and whether they reflect what Bernard McGinn calls the “mystical element” of Christianity? This research is distinctive since Ambrose has never been the primary focus of research. There are six chapters to this thesis. Chapter 1 examines the definition of three key terms: “mysticism”, “Puritanism”, and “Puritan mysticism” and then substitutes “contemplative-mystical piety” for McGinn’s mystical element since this language is more familiar to the Reformed community. A review of the literature reveals the prevalence of contemplative-mystical piety within mainstream Puritanism. Chapter 2 explores the biblical and theological foundations of union with Christ, which the Puritans often called spiritual marriage. Contrary to common perception, the Puritans encouraged intimacy and sexual enjoyment in their godly marriage that they often perceived as a reciprocal relationship with their spiritual marriage. The third chapter creates a contemplative biography of Ambrose through his diary entries and examines his relationship with God and his neighbor through his annual retreats, the struggles of his soul, serving as a physician of the soul, times of public fasting and worship, and the significance of specific places or environment to his piety. Chapter 4 narrows the focus to Ambrose’s teaching on meditation and contemplation. The influence of Bernard of Clairvaux is clearly evident as Ambrose contemplatively looks at Jesus throughout all the manifestations of Jesus’ life. The fifth chapter considers Ambrose’s use of ravishment and examines the nature, dynamics and benefits of this ambiguous term of delight and enjoyment. The final chapter moves from the seventeenth-century to the present and inquires whether Ambrose’s contemplative-mystical piety can guide contemporary Reformed Christians. That requires an examination into the resistance of Karl Barth as well as the more receptive possibility of retrieval through Herman Bavinck. This work concludes with seven principles from Ambrose to encourage those who are members of the Reformed tradition.
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Books on the topic "Spiritual contemplation"

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1917-, Shannon William Henry, ed. The inner experience: Notes on contemplation. HarperSanFrancisco, 2003.

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Olsen, Gary. Contemplation notes. MasterPath, 2002.

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Osho. A must for morning contemplation. Rebel Pub. House, 1997.

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Baker, Augustine. Directions for contemplation. Institut für Anglistik und Amerikanistik, Universität Salzburg, 1999.

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Baker, Augustine. Directions for contemplation. Institut für Anglistik und Amerikanistik, Universität Salzburg, 2000.

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Baker, Augustine. Directions for contemplation. Institut für Anglistik und Amerikanistik, Universität Salzburg, 2000.

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Baker, Augustine. Directions for contemplation. Institut für Anglistik und Amerikanistik, Universität Salzburg, 1999.

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Merton, Thomas. New seeds of contemplation. Shambhala, 2003.

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Zuercher, Suzanne. Enneagram spirituality: From compulsion to contemplation. Ave Maria Press, 1992.

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Osho. A must for contemplation before sleep. Rebel Pub. House, 1997.

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Book chapters on the topic "Spiritual contemplation"

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Simuț, Corneliu C. "‘Our Struggle Is for the Contemplation of the Holy Trinity’: Spiritual Formation as Divine Contemplation in Evagrius Ponticus." In Spiritual Formation. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97447-3_3.

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Simuț, Corneliu C. "‘Our Struggle Is for the Contemplation of the Holy Trinity’: Spiritual Formation as Divine Contemplation in Evagrius Ponticus." In Spiritual Formation. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97447-3_3.

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Walker, Claire. "Active in Contemplation: Spiritual Choices and Practices." In Gender and Politics in Early Modern Europe. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230595545_6.

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Renevey, Denis. "The Transformative Power of Breath: Music, Alternative Therapy, and Medieval Practices of Contemplation." In The Life of Breath in Literature, Culture and Medicine. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74443-4_6.

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AbstractIn the absence of information about the role of breathing as part of the contemplative exercises of medieval English mystics, this essay investigates instead modern-day breathing practices as advocated by teachers of brass instruments and modern-day spiritual movements. Arnold Jacobs and Michel Ricquier offer information about breathing techniques for the use of brass musicians that share revealing characteristics with proponents of Holotropic Breathwork, itself influenced by pranayama, the art of breath control. The evidence gathered, once applied to the practice of short-word contemplative exercises encouraged by fourteenth-century mystics, provides ground-breaking information on the transformative power of breath in medieval contemplation.
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Riva, Franco. "Mounier. Lavoro, otium, sindacato." In Idee di lavoro e di ozio per la nostra civiltà. Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0319-7.101.

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The "community personalism" matures in the reflection on work, person, economy and politics between capitalism and collectivism. Even with intuitions, the sense of work fluctuates quite a lot. Exploited and oppressed, it acquires dignity as a "law of the embodied spirit" and a "central value"; but it is not the "essential vocation" and primary of the person. In fact, the spiritual magnet drags him into unsolvable conflicts of more and less, before and after, concessions and reservations (the refrains: not all of life, not just work, etc.). To the point of declaring it even more "unessential" than less "essential" than anything else, looking more towards contemplation and a creative otium. Hence the uncertainties about the free and democratic union, but corporate. Hence reliefs by Maritain and Ricoeur.
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Bang, Hyeyoung. "Fostering contemplative and spiritual growth." In Practical Wisdom, Leadership and Culture. Routledge, 2020. http://dx.doi.org/10.4324/9780429055508-9.

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Flanagan, Bernadette. "The renewal of contemplative traditions." In Mystical Theology and Contemporary Spiritual Practice. Routledge, 2017. http://dx.doi.org/10.4324/9781315605388-6.

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Bouvier, Victoria, and Jennifer MacDonald. "Spiritual Exchange." In The Routledge Handbook of Research Methods in Spirituality and Contemplative Studies. Routledge, 2024. http://dx.doi.org/10.4324/9781003341598-36.

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Hall, Maureen P., and Mary Ellen Lynch. "Spiritual “Quilting”." In The Routledge Handbook of Research Methods in Spirituality and Contemplative Studies. Routledge, 2024. http://dx.doi.org/10.4324/9781003341598-19.

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Sohmer, Olga R., and Jorge N. Ferrer. "Embodied Spiritual Inquiry." In The Routledge Handbook of Research Methods in Spirituality and Contemplative Studies. Routledge, 2024. http://dx.doi.org/10.4324/9781003341598-8.

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Conference papers on the topic "Spiritual contemplation"

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Vije, Laura. "Migration in adolescence: theoretical approaches." In International Scientific Conference "The contemporary issues of the socio-humanistic sciences", XIV edition. Free International University of Moldova, 2024. https://doi.org/10.54481/pcss2023.15.

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This article proposes to debate a highly topical issue nowadays, migration due to social, economic, and political changes, both in developed countries and especially in less developed or developing countries. The main objective of the article is to show the multiple ways of classifying this phenomenon, to which adolescents are subjected, in order to model their own behavior in a new and valuable environment for them. The contemplation of the adolescent with the adoptive place will have a price only when the combination of the material with the spiritual occupies a fundamental place, essential in continuing the adolescent's story on life experience and guiding the young person towards the fulfillment of their own life.
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Butnaru, Tatiana. "An Archetypal Symbol of Immortality." In Conferinta stiintifica nationala "Lecturi în memoriam acad. Silviu Berejan", Ediția 6. “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2023. http://dx.doi.org/10.52505/lecturi.2023.06.22.

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In the present article - the archetypal meaning of the bird - cuckoo, a folkloric topos of wide distribution in the novelistic epic, with obvious sacred meanings and springs of maximum inner concentration, found expression. The image of the bird - cuckoo is present in several folklore texts, lyrical songs, ballad subjects, being placed in the context of ritual situations, with openness to new ontological dimensions, it expresses different postures of the human spirit, with an orientation towards a dramatic contemplation of human joints, of vital life problems. The cuckoo bird participates in the soul drama of the epic heroes, appearing as a messenger of deep feelings, feelings, inner turmoil and carries a symbolic and functional meaning at the same time, it is meant to deepen a vast spiritual universe, to express some springs fundamentals of human existence.
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Malinowska-Petelenz, Beata. "Contemporary European spirituality: new forms of sacred spaces." In Virtual City and Territory. Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8073.

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The 20th century witnessed changes which altered radically the world hitherto functioning in the same way for centuries. The pluralist global culture is characterized by rapid and unpredictable changeability involving continuous challenging of traditional values. Architecture is no exception to this rule, including religious architecture, which best reflects the spirituality of its time. Revaluation which took place in the last century resulted in the need of a new interpretation of the concepts of the sacred and the profane, as they have lost their clarity and significance. In consequence of the conflict between the dogmatic understanding of stability on the one hand and the modern culture, science, thought and world interpretation as well as the pace and style of living on the other, the need has emerged to build new places of cult that embrace the Zeitgeist of today – stripped of almost all ideology, visually modest, devoid in their décor of intense expression or a large number of stimuli. There are also temples which invite into the same space people of different religions as well as people who are seeking faith or are doubtful, places focused on catering for spiritual or contemplation needs, but also offering intellectual rest.
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Santoso, Heri, Surono, Arqom Kuswanjono, Dela Khoirul Ainia, and Kusuma Putri. "Building Independent Character for Lecturers of Pancasila Education to Support an "Independent Learning-Independent Campus."." In 3rd International Conference on Community Engagement and Education for Sustainable Development. AIJR Publisher, 2023. http://dx.doi.org/10.21467/proceedings.151.20.

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This research is motivated by the idea that the government's "Independent Learning-Independent Campus" and "National Education Standards" policies will be challenging to embody if the academic community is not yet independent, especially the lecturers and their leaders. The research aimed to develop a model of "building an independent character " that was appropriate for university lecturers and leaders. The method was experiential through training and coaching, carried out in four tertiary institutions with 290 participants, which was carried out online, offline, and mixed. The activities would be held in June-October 2022 at UGM, Yogyakarta; PGRI Semarang University (UPGRIS), Central Java; Nadhatul Ulama University (UNUGHA), Cilacap, Central Java; and PGRI Wiranegara University (Uniwara) Pasuruhan, East Java. Data was taken through observation and feedback from participants. The research results showed that the ESD UGM Team 2022 succeeded in developing the "Training and Coaching to Build an Independent Character" method with the following characteristics: (1) The objective was to liberate and get rid of the shackles of the participants' characters; (2) the approach used combined scientific, philosophical, and Sufistic approaches; (3) the substance of training and coaching was to free the mind (IQ); emotional (intrapersonal and interpersonal/ EQ), spiritual (SQ), which was packaged holistically to increase resilience or adversity (AQ); (4) the model was packaged as "fun and meaningful" by combining various game techniques, quizzes, demonstrations, meditation, contemplation, presentations, and dialogues that could improve participant enthusiasm and participation. The results of the pre-and post-tests and observations in the field indicated that most participants felt the burden and shackles of their characters reduced and opened their horizons and enthusiasm to liberate independence and other people.
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Esmaeili, Nooshin, and Dr Brian Robert Sinclair. "Wisdom of Persian Architecture: Exploring the Design of the M.T.O. Sufi Centres in Search for the ‘Spirit of Place’." In 3rd Valencia International Biennial of Research in Architecture, VIBRArch. Editorial Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/vibrarch2022.2022.15239.

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The field of architecture and design has changed and been impacted by advanced technology over the past few decades. Our world, which was already experiencing drastic change, has recently encountered accelerated upheaval due to the global pandemic. Enamored by virtual reality (VR), 3D printing, global positioning, and the proliferation of robots, we are arguably too often surrounded by resultant superficial, meaningless, and soulless spaces to which we can neither relate nor connect. The sense of delight, serenity, poetry, and beauty that we inherently desire and yearn for, is becoming increasingly rare -- and at times even lost -- in today’s architecture. It can be argued that contemporary architecture risks becoming more a tool and product than a work of art that mirrors society and self. As architects, we are responsible to humanity through our quest to design spaces that reunite us with our inner selves and foster a sense of being. Considering recent challenges, crises, and catastrophes, designers are continuously researching the well-known traditional and aged architecture of the past for novel approaches that can enlighten future works. Architects are beginning to more assertively seek factors that propel transcendental experience in space. The present paper considers the case of Persian architecture - one of the richest and most eminent architectural styles in the world. Most buildings of this genre were designed by individuals who were most notably spiritual masters, mystics, astronomers, mathematicians, philosophers, and then architects. This paper interrogates architecture to critically delineate Persian architecture’s role in enhancing contemplation and provoking reflection while highlighting spaces that poetically respond to and nurture our soul. Deploying a literature review and analysis of recently built Sufi Centers in the United States, the research then builds an argument for linking the wisdom of Persian architecture with the spirit of place focusing on the encounter of transcendental moments in space. All these Sufi centers are affiliated with the Maktab Tarighat Oveysi (M.T.O.) Shahamaghsoudi School of Islamic Sufism. Analysis of case studies culls out qualities of space that give rise to sacred (non-religious) experiences including connection with self, balance/ harmony, and most important of all, unity, and oneness internally and externally. Persian architecture, as one of history’s most celebrated building traditions, considers the intense relationship between the sacred and profane, between mortal and immortal, and between the physical and the non-physical. The analysis of these exceptional case studies serves as the foundation for an anticipated and thought-provoking guide to ‘transcendental design,’ introducing a novel approach for designers that encourages advancing beyond the physical form to pursue and optimize the vital intersection of wisdom, space, place, and self.
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Grejdieru, Angela. "The Temptation of the Exotic: Projections of the Orient in Romanian Travel Prose from the Pashoptist Period." In Conferință științifică internațională "Filologia modernă: realizări şi perspective în context european". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2022. http://dx.doi.org/10.52505/filomod.2022.16.36.

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Passionate about travel, the writers of the Pasoptist era were also tempted to explore the Orient, a sumptuous land full of miracles. In the memorials and travel diaries of Ion Heliade Rădulescu, Dimitrie Bolintineanu, Vasile Alecsandri et. a., the colorful, picturesque and bizarre, of the places visited, the unusual atmosphere of this universe are evoked. Contemplative, the Romanian writers expose in detail the coordinates of the oriental space – a mixture of human entities, of sumptuousness, luxury and misery. All of them still experience the feeling that they have entered a real Babylon. The exotic element is highlighted in geographical, ethnographic, cultural-spiritual descriptions, etc. The journey of the writer-travelers through such lands stimulates not only the initiatory adventure, but also the act of writing.
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Pariláková, Eva. "The mystical meaning of the table in contemporary art. Reinterpretation of the language of giving and receiving." In The Figurativeness of the Language of Mystical Experience. Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-23.

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The author interprets two forms of figurativeness of the mystical experience – the touch of man with the spiritual world, God, and the experience of amazement at being – by analysing the symbol of the table in contemporary art. The author first identifies the figurativeness of the fragmentary experience contrary to the mystical experience. Subsequently, she examines the mystical table in the icon of the Trinity by Andrei Rublev as a symbol of sacred hospitality and the eucharistic sacrifice. She also examines the icon’s philosophy as a meeting of the human and the transcendent world (Florensky, Trubeckoi, Evdokimov etc.). Finally, she explains the signs of the figurativeness of the mystical semantics of the table in three contemporary paintings (Jakabčic, Podhorský). These include, for example, Christian allusions, visual minimalism, white colour, contemplative immobility, mysterious to paradoxical imaginations, or the expressive-symbolic use of red and blue.
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"PHILOSOPHY OF ISLAMIC SUFISM." In XII. International Research Congress of Contemporary Studies in Social Sciences. Rimar Academy, 2024. https://doi.org/10.47832/rimarcongress12-11.

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The history of the Islamic spiritual life at its beginning by the ascetics, worshippers and early hermits was noticeable by fear and intimidation. The asceticism accompanied by fear, sadness and crying on one hand and intimidation and threats (warning) on the other hand, all of these are the way for man to curb the reins of the soul until it becomes pure and sublime and becomes reassured, returns to its Lord satisfied and pleasing, enters among His servants and enters His Paradise. The spiritual life gradually ascends and heads in another direction not driven by fear of punishment or greed for reward, but rather what drives it is the pure love of Allah. Since “Sufism is the true religious spiritual manifestation among Muslims, because it is the mirror on its page the Islamic spiritual life is reflected in its most special manifestations, asceticism is the practical aspect of Sufism, it is a way of life that the believer lives, a special position towards the world and its adornments, desires and pleasures, and towards the self and its greediness. The Sufi tendency, or Sufi philosophy, if we could say that, is based on the absolute love and absolute beauty that are spread in the universe. The idea of love and beauty has developed among Sufis to form the theory of divine love until it became one of the concerns of the people of Sufism. Sufism believes that the divine love is the secret of Allah’s creation of the world, because Allah wanted to reveal the secret of His eternal beauty to show it on the face of existence. Sufis believe that the verses of love that are mentioned in the Holy Qur’an and in the hadiths of the Messenger Mohammed (peace be upon him), support their theory of divine love, the echoes of which we find are strong in the entire Sufi heritage. "Divine love for the Sufis means that Allah is the beloved with an eternal love, not out of fear of His Hellfire nor out of greed for His Paradise. They can be counted as those who developed the state of fear of Allah into pure love. The ascetics tried to get rid of their worries and sorrows driven by the fear of Allah’s punishment and wrath, by looking forward to His mercy and forgiveness, hoping for His reward and forgiveness. While the life of Al-Hasan Al-Basri was an asceticism based on fear of the torment of Hellfire and longing for the reward of Paradise, the spiritual life gradually ascended and headed to another direction, not driven by fear of punishment or greed for reward, but rather what drove it was the love of Allah that aimed only at contemplating His noble face and enjoying His eternal beauty
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Gallik, Ján. "Death as radical border. About Jan Čep’s novel The Border of a Shadow." In The Figurativeness of the Language of Mystical Experience. Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-4.

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The Czech Catholic writer Jan Čep (1902–1974) belonged to the group of authors who built their work on spiritual-religious motifs. Literary critic František Xaver Šalda stated in the bookmark of Čep’s novel The Border of a Shadow (1935) that he is a “poet of death”, namely “a very special, possessing a very special, unusual view of things of life and death”. The language and imagery of his artistic work are based on philosophical-reflexive and meditative lyricism, often with a contemplative overlap. We consider the image of a double home to be one of the key images of Čep’s poetics. Its development can be traced from the author’s juvenile prose work to the latest texts, which are mainly essay-like. In addition to this image, however, in Čep’s work, reflecting on the phenomenon of life and death also appears to be the mainstay, while it is obvious that these entities are very closely related to the image of a double home. In this context, it will be important to observe how the phenomenon of death is depicted in Čep’s only novel The Border of a Shadow.
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