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Journal articles on the topic 'Spiritual Exercises'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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

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In this paper, we will present Rinzai practices from Zen Masters Ikkyū Sōjun (一休宗純, 1394–1481) and Hakuin Ekaku (白隠慧鶴, 1686–1769) as offering a distinctive kind of spiritual exercise: disruptive reorientation to transcendence (enlightenment) through immanence (a return to the world in all its ugly distractions, beauty, and insight). This paper seeks to explore Hadot’s philosophy as a way of life (PWL) through Rinzai Zen’s unique and often bizarre spiritual exercises. In so doing, this paper hopes to explore new grounds for PWL spiritual exercises in the eccentricities of Japanese Rinzai Zen m

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

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

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3

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

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The present study is an attempt to contribute to the debates on the relationship between spiritual traditions and Descartes’s Meditations. Taking its point of departure from Pierre Hadot’s inspiring studies, the article aims to describe the nature of the philosophical practice that Meditations embodies and to discuss the ways in which the work can be located in the history of the relations between theory and practice. To this end, Hadot’s suggestion that Meditations should be read as a set of spiritual exercises will be criticized through an analysis of the nature of the “non-argumentative” or

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4

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

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5

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

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6

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

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Today, yoga is considered as an alternative exercise approach to obtain personal health and wellbeing. Yoga’s holistic methodology strives to unite one’s body, mind, and spirit; it is a method of exercise mirrored in the physical, mental, and emotional benefits which result. The focus of this paper will highlight on the effect of yogic exercises and meditation on emotional wellness and spiritual wellness among women. The objectives of this study were to find out the level of emotional wellness and spiritual wellness of women before and after treatment and to find out the impact of yogic exerci

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7

Królikowski, Wacław. "The Theological-Spiritual Sense of the Principle and Foundation at the Different Stages of the Spiritual Exercises of Saint Ignatius of Loyola." Verbum Vitae 42, no. 4 (2024): 959–79. https://doi.org/10.31743/vv.17551.

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The Spiritual Exercises of Saint Ignatius of Loyola have been famous in the Church for almost five centuries for their extraordinary effectiveness in building and deepening one’s relationship with God. This effectiveness is attributable not so much to their content, which is related to the fundamental truths of the faith of the Catholic Church and to the contemplation of the mysteries of the life of Jesus Christ, as to their precise method. The author of the Spiritual Exercises, by adapting their content to the exercitant, helps them to open themselves more and more to the action of the Lord G

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8

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

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An upset spiritual director just ended a retreat with a group of African priests because they could not observe strict silence. Similar situations elsewhere on the continent led a young African student to raise the question of the suitability of sixteenth-century Spiritual Exercises to modern Africans. This essay acknowledges the challenges facing spiritual directors to “accurately” apply the method of the Spiritual Exercises in a diverse and ever-evolving, noisy and busy world. From the concrete experience of this group of priests, it argues for the suitability of the Exercises to the African

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9

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

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10

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

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11

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

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12

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

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13

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

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14

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

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15

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

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16

SVETELJ, Tone. "PRACTICAL PHILOSOPHY AND SPIRITUAL EXERCISES." Annals of the University of Bucharest, Philosophy Series 73, no. 1/2024 (2025): 7–26. https://doi.org/10.62229/aubpslxxiii/1_24/2.

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The resurgence of practical philosophy can be seen as a contemporary attempt to bridge the apparent gap between philosophy and spirituality. Philosophy, in its search for wisdom, misses its primary goal since the theoretical solutions do not lead to the transformation of philosophers’ lives. This article offers a view of the resurgence of practical philosophy in the first chapter and, in the second, the connection of practical philosophy with spiritual exercises, presented in Pierre Hadot’s writing. The underlying assumption, in both practical philosophy and in Pierre Hadot’s reflection, is a

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17

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

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The concept of spirituality has a long philosophical history. Based on detailed studies of a history of spiritual exercises from Socrates, the Stoics, Epicureanism, to early Christianity, the former catholic priest Pierre Hadot conceives philosophical practice as spiritual exercises in learning how to live a philosophical life. Following this idea, a number of philosophers such as Gerd B. Achenbach started the contemporary movement of philosophical practice in the 1980s, which aimed to apply philosophical theories and methods to discussions about issues people constantly encounter in life, mai

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18

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

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19

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

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

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20

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

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This study discusses Ananda's Neo Kuṇḍalinī Yoga as an Effort to Grow Spiritual Intelligence at the Anand Asrham Foundation. This research is a descriptive research (descriptive research) using the descriptive field method. This study tries to reveal how Ananda's Neo Kuṇḍalinī Yoga practice can make a person become spiritually intelligent. Kuṇḍalinī is a very extraordinary energy found in humans, unfortunately not many people are aware of this, if this energy is successfully raised then every human being is able to optimize abilities that should be possessed as humans. One way to get that ener

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21

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

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22

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

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23

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

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24

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

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John F. Kavanaugh and W. Norris Clarke, two twentieth-century Jesuits, contributed to philosophy through their development of a Thomistic and personalist view of reality emphasizing the human endowments of knowing, freely choosing, and loving. While spiritual exercises played a role in the formation of both Jesuits, the function of spiritual exercises in their own philosophy has not been explored. Recent interest in philosophy as a way of life provides a means by which this can be accomplished. In their work Michel Foucault and Pierre Hadot have shown how spiritual exercises function in the fo

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25

Tirkey, Deepak. "The Bhagavad Gita and the Spiritual Exercises of Saint Ignatius of Loyola." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 96, no. 377 (2021): 365–99. http://dx.doi.org/10.14422/ee.v96.i377.y2021.004.

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The Bhagavad Gita like the Spiritual Exercises of St. Ignatius of Loyola leading to spiritual enrichment points out of a meeting of heart and mind between two texts. The essence of the spirituality of the Bhagavad Gita, like the spirituality of Ignatius is the vision of God. Its spirituality is oriented towards God above the world as well as within it. Both texts offer a parallel insight for deep and authentic happiness building up a life towards God and in God. Even though the Bhagavad Gita and the Spiritual Exercises play different qualitative rolls in its own traditions, both agree that onl

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26

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

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The Pneumatology of the Spiritual Exercises of St Ignatius of Loyola is famously discreet. However, other Ignatian authors give the Holy Spirit a central place in their spirituality. This article analyzes the Pneumatological contribution of Louis Lallemant’s Spiritual Doctrine to Ignatian spirituality, in dialogue with the Spiritual Exercises. Anchored in the guidance of the Holy Spirit, this spiritual teaching advocates a docility to the Spirit nurtured by the “guard over the heart” and an on-going responsiveness to the Spirit’s promptings. The “second conversion” promoted by Lallemant to his

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27

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

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ABSTRACT Background: Patients with chronic kidney failure say that they are anxious because they see the tubes flowing blood, costs that must be incurred each time undergoing therapy, anxiety because invasive procedures will be carried out, and uncertainty about recovery. Objective: The purpose of this study was to analyze the Spiritual Mindfulness Based On Breathing Exercise on the anxiety of patients on Hemodialysis. Methods: The research design uses a quasi-experiment with a pre and posts group design control. The population of all chronic kidney failure patients at A. Yani Surabaya Islamic

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28

Špiranec, Tomislav. "Ignatius of Loyola and Virtues." Obnovljeni život 79, no. 4 (2024): 447–57. http://dx.doi.org/10.31337/oz.79.4.4.

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The article explores virtues in the fundamental writings of St. Ignatius of Loyola. The method used is a close historical–critical reading of the following Ignatius texts: the Autobiography, Spiritual Exercises, and the Constitutions in their socio–historical context and intertextuality. St. Ignatius uses a mixture of traditional Christian virtues as a means to articulate his own experience, and he links the Catholic identity to daily life in order to develop a particular spiritual exercise.

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29

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

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30

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

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31

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

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32

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

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33

MULDOON, Timothy P. "SPIRITUALITY AS PHILOSOPHICAL PRACTICE." Annals of the University of Bucharest, Philosophy Series 73, no. 1/2024 (2025): 37–58. https://doi.org/10.62229/aubpslxxiii/1_24/4.

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In this essay, I shall use Hadot’s critical framework for considering the uneasy modern relationship between philosophy and the Christian spiritual tradition, rooted as it is in the ancient forms of spiritual exercise. I will begin with a brief sketch of this relationship, paying particular attention to some ways that Christian spirituality influenced philosophy in early modernity. From there, I shall turn to the work of Bernard Lonergan in order to develop a proposal for a contemporary spirituality of discernment as a philosophical practice. Lonergan, a Jesuit trained in the Spiritual Exercis

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34

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

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The present article seeks to address an important point of contact between early Christian ascetic practice and the heritage of Platonism through the end of the fourth century AD. In short, I find marked similarities between Pierre Hadot’s reading of Plato's Phaedo, for example, and that of St Augustine’s personal prayer book, the Confessions. After outlining essential characteristics of Hadot’s take on spiritual exercises and Augustinian anthropology, I subject the text of the Confessions to critical examination in order to determine whether an emphasis on ‘spiritual exercises’ is indeed pres

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35

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

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

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36

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

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The Ignatian meditation on the two standards introduces the moment of “elección” in the itinerary established by the Spiritual Exercises. This was a key passage for Jesuit vocations, which very often flourished as a result of the experience of the Exercises. From the earliest years of the Society, the great success of the Spiritual Exercises stimulated historical research into the origins of the text. According to Jerónimo Nadal, the inspiration came to Ignatius in 1525, during a mystical experience at Manresa. Nevertheless, the genealogy of the Spiritual Exercises remains obscure, mainly beca

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37

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

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38

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

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In the Orthodox patristic tradition of hesychasm, the spiritual process is presented as staged exercises directed to God, associated with the movement of the practitioner’s mind and heart, accompanied by the deepening of his consciousness of repentance at each stage. From the perspective of the hesychastic anthropology, the art of unceasing prayer, which is the most important component of spiritual practice, plays a key role in the functioning of the entire complex of spiritual mechanisms. “Candid Tales of a Wanderer to His Spiritual Father”, the Russian spiritual classic of the late 19th cent

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39

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

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40

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

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41

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

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42

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

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43

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

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44

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

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45

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

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46

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

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47

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

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48

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

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49

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

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50

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

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Abstract This essay aims to analyze the hitherto neglected (or deliberately avoided?) link between De spiritualibus ascentionibus (On spiritual ascents) by Zerbolt of Zutphen (1367–1398) and the Spiritual Exercises of Ignatius of Loyola (c. 1491–1556). Indeed, there is a more direct relationship between these two texts than between Ignatius’s Spiritual Exercises and the Exercitatorio spiritual by Abbot García Jiménez de Cisneros (1455–1510) and the Imitatio Christi (Imitation of Christ) by Thomas à Kempis (c. 1380–1441), which has received much more attention in the existing literature. A care

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