Divine Manifestation Research Articles

Seeing Otherwise: ‘The Least of These’ and Revelation in Jean‐Luc Marion

AbstractIn his familiar essay in Phenomenology and the ‘Theological Turn’, Jean‐François Courtine writes that the ‘cardinal experience’ of revelatory phenomena would undoubtedly be the incarnation. But in its singularity, this experience, he admits, seems to elude phenomenological thought. Against such a judgement, many Christian traditions affirm Christ's ongoing presence in diverse privileged sites, in the eucharist, saints, the Church itself, and, via Christ's own identification with ‘the least of these’ in Matthew's parable, in those who suffer. This essay considers this last possibility of divine manifestation, taking up ‘the least of these’ to reconsider the relationship between finitude and the infinite in Jean‐Luc Marion's phenomenogical account of revelation and saturation. While the heart of Marion's account, both in his words and according to his critics, has primarily concerned revelation's contradiction of finite experience, this essay argues that the development of Marion's own hermeneutics and his attentiveness to paradox and kenosis also reveal the confirmation of finitude at the heart of revelation. Revelation, that is, though it comes from elsewhere, is not other than finitude, but finitude otherwise, finitude's transfiguration.

IN PURSUIT OF TRUTH: D̲J̲ALĀL AL-DĪN RŪMĪ'S CONCEPTION OF HAPPINESS WITHIN THE MATHNAWĪ-I MA’NAWĪ

This article investigates the notion of happiness as presented in Mawlānā D̲j̲alāl al-Dīn Rūmī’s (d. 672/1273) Mathnawī-ī Ma’nawī, examining the intersection amid the scholarly discourse on the subject within the Sufi literature. Rather than a momentary sentiment, Rumi identifies happiness as the state of existence once experienced in the primordial realm. Having separated from the divine presence, the condition of human beings on earth would consist of pain and unhappiness. Since the worldly material is transitory, the happiness achieved through them is likewise. Therefore, Rumi encourages the individual to take a voluntary spiritual journey (sulūk) from the self (nafs) to the soul to be united with the divine (tawḥīd) to obtain celestial happiness once again, all while living in the terrestrial world (ʿālam al-s̲h̲ahāda)—the Mathnawī being a manual for the devotees on the path. This education provides an understanding for the individual of the nature of the objects, self-awareness, and divine enlightenment through the inner transformation of the self. Traversing through the stations and the states of the journey with the guidance of the spiritual master (murs̲h̲id), one purifies the ego (nafs) and eventually reaches the grade of contentment (riḍā). This stage signals the achievement of self-realization, wherein individuals grasp the divine spirit inherent in their existence and relish living in harmony with divine will, thereby, happiness. If the seeker reaches the state of self-annihilation (fanā‘), then the layers of nafs are completely unveiled (kas̲h̲f, leading to the gnosis (ma‘rifa). In this state, through celestial love, one begins to see Divine manifestations around them—placing true happiness as an intimate communion with the ultimate Truth (al-Ḥaḳḳ). This connection brings about a profound sense of genuine and celestial happiness. Through the Mathnawī’s elaborate narratives and poetic reflections, Rūmī encourages the reader to embark on a path of spiritual enlightenment. In contrast, happiness arises as the natural product of a life aligned with divine will, marked by a harmonious balance between the dual nature of human beings. This scholarly analysis highlights Rūmī’s significant contribution to the discourse on happiness within the Sufi tradition,h highlighting his contribution to the discourse within the Sufi literature and the enduring relevance of his teachings in our contemporary scholarly expedition for authentic gratification and the human condition.

Some aspects of Pólemos and catastrophe according to Ernst Jünger and Simone Weil

The present paper analyses the relationship between the figures of the Arbeiter and the Krieger, described by Ernst Jünger, and their metaphysical context, that is, the becoming in which the catastrophe of war takes place. The analysis is conducted through a theoretical comparison with Simone Weil’s thought, in which war is considered as an extreme case of malheur, i.e., the manifestation of divinity as pure grace devoid of power. Two useful paradigms are thus outlined to explain the condition of the human being in the becoming: the paradigm of dominion (Jünger) and the paradigm of waiting (Weil). In the second part of the paper, those two options are associated with two art pieces, in order to visually represent the characteristics of dominion and waiting, showing the dramatic issue of the choice for dominion in the face of the catastrophe produced by technology.

Reconsidering the Existence of Muhkam and Mutasyabbih in Contemporary Qur’anic Studies

This paper discusses the importance of the study of muhkam and mutasyabbih verses in contemporary Qur'anic studies. The discussion of muhkam and mutasyabbih lately seems to be pushed aside by contemporary approaches that mainly come from Western scholars. Despite being an inseparable part of the classical scholars' products, the discussion of muhkam and mutasyabbih verses is still very relevant to be discussed in this era. This research is library research with a descriptive-analytical approach. The material object of this research is taken from the books of Ulum al-Qur'an from classical to contemporary. As for analyzing it, the author uses theories from Muslim scholars and scholars about the position of the theory of ulum al-Qur'an related to the research problem. The results of the study in this paper concluded that the concept or theme of muhkam and mutasyabbih is a basic theory in the study of al-Qur'anic science formulated by Eastern scholars in the classical era. This theory is well-established and very fundamental. It is grouped as one of the branches of ulum al-Qur'an. Someone who will understand the Qur'an and explore the meaning of the Qur'an must master this branch of science. However, the established theory was shaken because of the results of Western scholars' studies of the Qur'an. The influence of Western studies on the Qur'an makes the Qur'anic scholars seem to discredit the study of muhkam and mutasyabbih. There is even an assumption that the study of muhkam and mutasyabbih is classic and outdated. Whereas without this study someone will not be able to map and explore the meaning of the Qur'an which is so broad and deep. For a Muslim, the Qur'an is a divine manifestation that cannot be doubted. This view is contrary to Western epistemology which always starts from suspicion. Therefore, the study of muhkam and mutasyabbih is still very significant to be discussed in this contemporary era. It cannot only be considered an intellectual treasure of classical scholars but also as an authoritative rule in understanding the Qur'an.

Symbolic Iconography of Leonardo da Vinci in Relation to Nature

The field of Leonardo da Vinci Studies has seen rapid advancement in recent years. Multiple research projects have been conducted on Leonardo’s observation of the natural world in relation to his inventions and painting techniques. Nonetheless, there lacks a consensus on how nature has impacted Leonardo’s interpretation of religious icons, such as the Virgin and the Christ Child. Therefore, this paper emphasizes Leonardo’s recreation of visual narrative using symbolism and natural setting within his series of icon paintings. The study opens with an inspection of the preceding Byzantine style and late-Medieval icon painting as a comparative reference, then discusses early experimentations that introduce symbolic themes in conjunction with natural elements. This is followed by visual analyses of the Paris Virgin of the Rocks and The Virgin and Child with Saint Anne. Evaluations will be performed on the two paintings’ intentions in remodeling theological narratives with compositional symbolism, technical enrichment, and geological presentations. The study reveals Leonardo’s use of a recreated natural environment as a manifestation of divinity, which functions in concert with his humanized divinity to realize a personalized view of sacred iconography. This aesthetic privatization ultimately transforms icon painting from a collectivized liturgical tool to an individualized interpretation of godhood.

The Experience of Revelation in the Islamic Religion

The concept of revelation is the fundamental basis of the great belief systems, being articulated and proclaimed within them. This manifestation of divinity then becomes the basis of authority in the religious realm. Religious authority refers to the divine right to introduce or impose upon people a system of beliefs, practices, or values. Islam claims its origins in the Abrahamic tradition and claims to preserve the true faith that Abraham professed. Islam states that it is based on the Abrahamic tradition and that it aims to preserve the true faith that Abraham professed. In this context, Islam aims to establish an authentic monotheism, excluding later developments of doctrine that might affect the original Abrahamic monotheism.

Journey Towards Perfection: The Concept of Insan Kamil in al-Jili's Philosophy

The contemporary phenomenon of an identity crisis experienced by individuals in the modern era has increasingly eroded their comprehension and consciousness of their inherent essence and self-identity. Individuals, in the course of this ongoing crisis, tend to forget their fundamental identity as human beings, despite the fact that this recognition serves as the fundamental key to establishing a profound connection with their Creator. In response to this pressing concern, Abdul Karim al-Jili, through his conceptual framework of “insan kamil” or the “perfect human,” elucidates the multifaceted characteristics that constitute the identity of a human being. The present research adopts a qualitative approach, utilizing a library research method, to delve into the core of al-Jili’s philosophical insights. A content analysis approach is employed to draw valid inferences from pertinent texts that encapsulate the philosophical musings of Abdul Karim al-Jili. The findings of this study lead to a comprehensive conclusion: the definition of human identity, as postulated by Abdul Karim al-Jili, encapsulates the inherent state and attributes present within human beings, encompassing both the spiritual, metaphysical dimension and the physical faculties. These attributes collectively empower human beings to assume the sacred role of vicegerents of God on Earth. Moreover, within the concept of “insan kamil” as conceptualized by al-Jili, the emphasis is placed on the spiritual and metaphysical aspect of human identity, although it does not negate the role played by the physical dimension. To ascend to the level of “tajalli,” or divine manifestation, and to attain perfection as a human being, it is incumbent upon individuals to practice and embody the values enshrined in the pillars of Islam or outwardly express their devotion while nurturing their inner spiritual dimensions. On the external front, adherence to the guidance of religious law is imperative. Meanwhile, on the internal aspect, individuals must cultivate the capacity to grasp the profound meanings inherent in their actions and devotional practices.

Krishna’s Crucial Role in the Mahabharata: A Divine Catalyst

This paper explores the dominant role Shri Krishna played in the epic Mahabharata, shedding light on his divine incarnation, teachings, and influence. Being a manifestation of divinity himself, Shri Krishna served as a central figure within the Mahabharata narrative— guiding the Pandavas and imparting timeless wisdom through his discourse, the Bhagavad Gita. This exposition immerses itself in exploring the many dimensions that compose the character portrayal of Shri Krishna. Through a thorough examination of his inherent traits, varied involvements, and extraordinary divine playings, this work seeks to shed light on what makes him a captivating figure. It particularly emphasizes his strategic acumen, which enabled him to navigate complexities threading throughout Mahabharata’s storyline, ensuring righteous support offered towards Pandava’s camp and thereby fostering Dharma’s preservation. Lessons surrounding responsibilities, ethics, and virtuousness sent forth from verses contained within the Bhagavad Gita continue inspiring generations. Shri Krishna’s relationships, mainly his bond with Arjuna and the devotion of Radha, exemplify the intense connections he forms with individuals. The paper also explores the legacy and impact of Shri Krishna, emphasizing his influence on Indian philosophy and spirituality. His teachings continue to inspire millions, promoting universal love, harmony, and selfless service. The enduring worship of Shri Krishna reflects the timeless appeal and significance of his character in contemporary times.

REVITALIZING INDIGENOUS AGRICULTURAL KNOWLEDGE AND PRACTICES: MANUGAL AS AN ENVIRONMENTALLY SUSTAINABLE FARMING METHOD IN DAYAK NGAJU, INDONESIA

For thousands of years, the Dayak Ngaju people in Central Kalimantan have practiced a traditional rice cultivation system called Manugal, which involves planting rice directly on the ground without artificial fertilizers or pesticides. This method relies on rainwater and natural materials, and it is guided by the teachings of the Kaharingan belief system, recognizing rice as a divine manifestation, and adhering to the traditional calendar. However, the Green Revolution and the globalization of modern food production, initiated in the late 1960s, introduced intensive agriculture, chemical inputs, and high-yielding crop varieties. This modernization marginalized local traditions, including Manugal, in Central Kalimantan. This qualitative descriptive case study examines the background of the Green Revolution and its impact on Manugal, the ecological consequences of agricultural modernization, and the comparison between Manugal and modern monoculture farming systems. The study aims to propose strategies for maintaining the Manugal tradition and achieving ecological sustainability.

Ibn ‘Arabī and the Theologization of Aristotelian Hylomorphism

The works of Aristotle left an indelible impression on Arabic philosophy after the translation movement. While many philosophers accepted the works of the revered First Teacher (Al-Mu‘allim al-awwal), as Aristotle was designated, others sought to reformulate his ideas in accordance with their own priorities. One such thinker is the hugely influential mystical theorist, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), who agrees with Aristotle that all existents are hylomorphic compounds made from the combination of form with matter that comes from prime matter, or hyle (hayūlā), which he frequently uses interchangeably with ‘substance’ (jawhar). He claims that prime matter or substance accepts all forms (ṣuwar), but he theologizes these terms as he believes all things are loci of divine manifestation. Ibn ‘Arabī thus situates Aristotelian hylomorphism within the framework of his own metaphysics. He proceeds to equate the universal hayūlā with the primordial ‘cloud’ (‘amā’), mentioned in prophetic traditions, from which all things in the different levels of existence derive because of the existentiating divine breath. When it comes to the sensible world in particular, Ibn ‘Arabī employs the Qur’anic term of ‘dust’ (habā’) to denote prime matter that serves as the basis of sensible hylomorphic compounds. This study conducts close textual content analysis to demonstrate the way in which Ibn ‘Arabī theologizes Aristotelian hylomorphism to expound his conception of the different realms of existence.

"Sanggah Kemulan: A Sacred Shrine in Balinese Hinduism for Spiritual Connection with the Divine"

The reverence for Hyang Guru and Tri Murti is an embodiment of the spiritual wealth and local wisdom in the religious practices of the Indonesian community. In the context of Hindu beliefs and culture, pivotal concepts such as Tri Murti and Hyang Guru assume roles of profound significance. Tri Murti encapsulates three divine facets: Brahma as the creator, Vishnu as the preserver, and Shiva as the destroyer. Conversely, Hyang Guru is perceived as a manifestation of divinity, embodied in the form of a teacher or spiritual figure. Sang Hyang Guru, originating from the oldest Hindu scripture, the Vedas, has existed since the creation of the universe. In Bali, Bhatara Guru is revered as an ancestor who underwent sacred ceremonies. Sang Hyang Guru is a central concept in Hinduism, considered the highest deity, creator of the universe, and the source of all knowledge, serving as the ultimate teacher for humanity. Sanggah Kamulan, introduced by Mpu Kuturan, aims to unite sects in Bali under the Tri Murti concept, comprising Brahma, Vishnu, and Shiva. Sanggah Kamulan, a center for worship activities, signifies the transformed Tri Murti as manifestations of worship as meme-bapa raganta jati. Bapanta on the right symbolizes the father of the sky, ibunta on the left as the mother earth, and their union as raganta jati (Shiva) in the middle. The principle of meme-bapa raganta jati inspires its entire doctrine, with Sanggah Kamulan established in Balinese households before the introduction of Hinduism to Indonesia.

Transcendental Happiness in the Thought of Ibn Sīnā and Ibn ‘Arabī

This article explores the concept of transcendental happiness in the philosophies of arguably the two most important figures in Islamic intellectual thought, Abū ‘Alī ibn Sīnā (d. 428/1037) and Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240). The most striking parallels between the philosophy of Ibn Sīnā and that of Ibn ‘Arabī is in their agreement on the Aristotelian principle of transcendental happiness as the comprehension of God, combined with their emanationist cosmologies. Based on Neoplatonist emanationism, especially as it is put forth by Plotinus, Ibn Sīnā and Ibn ‘Arabī argue that there is a necessary emanation from God that results in the existence of the universe. As corollaries of the divine emanative process, those endowed with rationality seek to return to the divine in a reciprocal upward motion that aims to ‘reverse’ the downward motion of the original divine descent. The impetus for the two-way process incorporating divine descent through emanation and the longing for ascent found in humans is love. Despite these points of confluence, there are others of divergence. Ibn ‘Arabī disagrees with his predecessor that transcendental happiness is found in absolute annihilation in the divine, while still maintaining that annihilation of the self is a necessary first step in the attainment of transcendental happiness. Transcendental happiness, argues Ibn ‘Arabī, is ultimately the realization of human potentiality to become a complete locus of divine manifestation. This is carried out through the body for Ibn ‘Arabī, whereas for Ibn Sīnā, transcendental happiness requires the divestment of materiality.

Artificial Light as A Supporting Element to Achieve Sacredness in the Holy Spirit Cathedral Church of Denpasar

The sacred space in Catholic Church buildings is intended for people to experience the mystery of God’s work of salvation and the epiphany of faith through light as one of its design elements. Light is seen as a significant aspect of Catholic teachings, representing divine manifestation through its symbolic function. The presence of artificial light in the worship room of the Holy Spirit Cathedral Denpasar was designed to accommodate all worship activities in conveying symbolic meanings. This study aimed to determine how artificial lighting through pragmatic, psychological, and symbolic functions is present in the prayer room. The data collection techniques used were observation, interviews, and questionnaires. The study results showed that the pragmatic function of light in the worship room of the Holy Spirit Cathedral Denpasar is considered a supporting aspect, while light with its psychological and symbolic functions is considered to be the main aspect, which is very influential in creating a spatial atmosphere that facilitates the religious experience of the churchgoer. Although the presence of artificial lighting in the worship room does not fulfill visual comfort, churchgoers consider the presence of artificial light to be able to accommodate the whole procession of worship activities.

Dogmatic aspects of the Christologies of Kant and St Innocent (Borisov)

In his momentous writing Religion within the Bounds of Bare Reason, Kant attempted to conduct a complete rational-idealistic interpretation of traditional dogmatic Christology. The Son of God was represented by Kant as an idea of the good principle mystically existing in the human soul, and the Incarnation of the Son of God as a descent of the good principle into evil human nature. Therefore the Lord Jesus Christ, according to Kant’s representation, should be merely a simple man (an example for human beings) who realised the good principle in his life, becoming a model for us to copy and a proof that we also can realise this principle – having Christ as an example, though on our own, independently, i.e. without having any special ontological relation with Him, and without any other external factors having impact on us. St Innocent (Borisov) was the first thinker in the whole tradition of Russian theology who seriously dealt with the theological opinions of Kant, especially with his rational Christology. St Innocent did not neglect the meaning of Kant’s Christological views, but attempted, firstly, to incorporate their positive roots into traditional Christology and, secondly, to respond to Kant’s “challenge”, i.e. his notion that the doctrine of Christ’s native holiness is not compatible with the view of Him as an example and ideal. The Russian theologian stated that Christ is the Ideal and God Himself. To respond to Kant, he formulated the conception of the gradual manifestation of divinity in Christ.

Making Informal Sacred Geographies: Spiritual Presence, Sensual Engagement, and Wayside Shrines in Urban India

Inspired by recent debates in material religion, and using the example of the central Indian city of Bhopal, this article characterizes an informal Hindu religious geography that flourishes in the interstices of India’s planned urbanity. The small wayside shrines that dot Indian cities usually arise spontaneously, created by believers who discern divine manifestations and begin to worship these. Traces of ritual activities animate others to follow suit and express their devotion, thus reinforcing the sites’ sacredness. The daily repetition of myriad minor ritual gestures maintains a dynamic religious geography, which in a recursive mode ties together devotees in an anonymous ritual community, whose members share a visual language and are inclined to take seriously the desire of deities to live among humans. With a focus on minor religion, and by concentrating on the social life of a cosmos of informal shrines, the text highlights a less-studied dimension of urban religion. It draws attention to the cumulative effect of lived practices and human–material entanglements, and complements discussions that frequently engage with omnipresent politics of formalization as well as competition of communities for attention and recognition in multireligious spaces.

Milagre e devoção: o contributo das crônicas franciscanas para o estudo de imaginária devocional encontrada no Brasil (séculos XVI e XVII)

The Franciscan chronicles stand out as sources for Brazilian historiography by preserving the memory of the Order of Friars Minor in the colonial context. Their narratives show aspects of the political, social and religious life of the friars, while they also contribute to fill the gaps left by the absence of documents in the archives of the Order in Brazil. This work focuses on the descriptions made by the chroniclers about the devotional images found in the Brazilian territory between the 16th and 17th centuries, with emphasis on the news that described miracles attributed to the sculptures. The goal is to establish a relation between the local imagination and the spaces the friars occupied (as convents and cities), to understand the connection between these divine manifestations and the Franciscan spirituality, the local culture and the faithful’s devotion, as well as to reflect on the impact they create in discourses about the Franciscan legacy in these chronicles

Women and Weasels: a Medico-religious Approach to Maternity in a Republican City of Lazio

Medicine and magico-religious practices went hand in hand in Greco-Roman societies, because they attached enormous importance to divine manifestations. Insofar as the gods were present everywhere and in all circumstances, it was necessary to scrupulously respect the rituals which were practised in their honour. Without these rituals, peace with the gods could be disrupted. In the town of Palestrina (Lazio), a votive deposit was unearthed near the foundations of a sanctuary. It contained several effigies of Juno as well as eight very original little statuettes with the breasts of a woman but the body of a weasel. In addition, there were also weasel’s bones and metal keys. Even though it seems logical to think that the religious complex and these offerings were evoted to the goddess, it is more difficult, however, to understand the link between Juno and the different offerings. Why were they placed there and by whom?

Scriptural Exegesis or Speculative Philosophy

Summary Dogmatic debates in early Christianity shaped philosophical discourse just as Greek philosophy offered the conceptual tools to engage and, accordingly to crystalize early Christian practice, into a formal system of belief. Thus, in the recently-published The Rise of Christian Theology and the End of Ancient Metaphysics, Johannes Zachhuber notes that “Patristic thought as a whole can be identified as a Christian philosophy.” Following suit – though not without nuance – this paper suggests treating Patristic scriptural exegesis as an exercise of speculative philosophy, as evidenced in Augustine’s interpretation of the figure of the cross at Eph 3.18, where the cross progressively becomes a simple yet compelling paradigm of divine manifestation. This paradigm can be framed according to Augustine’s mature articulation of the ‘ontological principle’ of manifestation in s. 165: “From the depth which you cannot see rises everything that you can see.” By engaging in scriptural exegesis, within a gestalt where Wisdom, sacred and profane alike, merge in the incarnate God manifest in Christ, Augustine articulates unprecedented philosophical principles.

Towards a Theology of Childhood

This paper is in four parts. Each part sets out various theological implications and then considers their potential impact for action now, in and beyond the Coronavirus pandemic. Beginning with a focus on God through the lens of “the kid in the crib” childhood is positioned at the heart of divine manifestation. Inferences of this for our understanding of the divine nature are set out. From the very start, this has huge implications for the importance of every child, which the section then proceeds to develop. The second part explores Jesus’ repeated alignment of children and the kingdom of God, suggesting that the kingdom is the particular possession of children. Adverse childhood experiences consequent on our failure to nurture children with this in view are spelt out. Thirdly, Keith White’s extensive exploration of the nature and possible meanings of the relationship between children and the kingdom of God in his book, The Growth of Love are considered in some detail. Finally, the role of children in the future of planet earth and the politics of Jesus is considered through a Pentecostal/ Charismatic theological lens.

Женский образ через призму вечного и земного в жизни и творчестве В.С. Соловьева

The theme of Sophia in the aspect of mystical experience and life path of V.S. Solovyov is considered in order to reveal the actual problem – the phenomenon of femininity in its versatility. The visions of the Beautiful Woman, which influenced the evolution of Solovyov’s religious and philosophical views, are described. The author provides an analysis of the synthesis of Solovyov’s mystical, rational, and poetic attitudes to his visions, which was conditioned by the Gnostic idea of Sofia the Wisdom of God. It is shown in the article that Solovyov creatively perceived and developed this idea combining it with his own mystical experiences as well as with the philosophical justification of all-unity. It is mentioned that the theme of wo­man­hood was considered by Solovyov in a wide range which included both the scale of the universe and the earthly life. This required the use of historical, comparative, dialectical, metaphysical, and analytical methods of research. Solovyov’s view of the complex and contradictory feminine earthly nature is presented. The author considers Solovyov’s life and claims that women with the name Sophia played a special role in it, as they were dear and beloved to him. The stories of Solovyov’s love for the muse of his life, Sofia Khitrovo, as well as for Sofia Martynova continue the theme of femininity and poetic embodiment of Solovyov’s feelings and notions of the peculiarities of the female soul. The conclusion is made that Solovyov tried to perceive the problem of femininity in a holistic way – from its divine manifestation to the earthly. This indicates a serious contribution of Solovyov to the study of the mystery of the feminine at different levels of the universe through the prism of mystical, rational, and poetic views.