Purification Of Soul Research Articles

PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK

This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values ​​that parallel to the values ​​contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.

Sumbangan Sheikh Sa’id Hawwa (1935-1989): sorotan awal proses tazkiyah al-nafs sebagai wadah pembersihan jiwa

Tazkiyah al-nafs is a method of purification of the human soul in the form of internal purification and external formation in order to suppress desires and bad habits that lead to mental health and behavioral disorders. Sufism figures have introduced the method of purification of the soul, including Sheikh Sa'id Hawwa, which further explains Imam al-Ghazali's method of purification of the soul. This article aims to highlight the contribution of this figure in this field and analyse the approach presented by Sheikh Sa'id Hawwa in the method of tazkiyah al-nafs. This study is a qualitative study with content analysis design. The results show that Sheikh Said Hawwa has highlighted the method of tazkiyah al-nafs that is able to educate the human soul to avoid mental health and behavioral disorders. This study can provide early guidance and highlights on the method of purification of the soul based on the Quran and al-sunnah

TAZKIYATUN NAFS CURRICULUM DEVELOPMENT IN JUNIOR HIGH SCHOOL (Analysis of Concepts Tazkiyatun Nafs by Ahmad Anas Karzon and its Implementation in Junior High School)

Islam considers that education is not only as a process of transfer and transformation of knowledge naturally, but also a mandate that aims to make students to be a person who has divine personality (robbani), good moral and makes his life be more qualified due to the increase of spirit of faith in his soul; worthwhile both in the world and in the hereafter for him. Purification of soul or Tazkiyatun nafs is very important in the life of a human being. The soul determines whether an action is good or bad because a clean soul will produce taintless behavior while a bad soul will produce bad behavior and morals.This is certainly related to the tazkiyatun nafs concepts which have been explained by the scholars in which the concept of purification of soul is a spiritual need in the form of the teaching of din (Islam), tarbiyah, and tazkiyah for the soul. The human orientation today that prioritizes material does not guarantee the happiness of life. Facts have spoken that life's confusion and mental drought have mushroomed everywhere.The purpose of applying the concept of tazkiyatun nafs to the education is to lead the formation of a noble Muslim figure, with the same educational goals; human perfection in terms of taqarrub (to closer) to Allah, and happiness in the world and the hereafter. While the difference is when education is oftentimes merely taught without any guidance and direction in carrying out the morality or worship taught. Therefore, current education should do the soul purification at first so as the worship performed imprints on human heart and behavior.The focus of the problem in this study is to develop the Tazkiyatun Nafs curriculum appropriate with the age of junior high school students. Development of the curriculum is focused on developing goals, materials, methods, learning techniques, evaluation techniques, patterns of interaction and its implementation in everyday life. In conducting this research, the writer applied field study type since the data needed to compile scientific work was obtained from the research field. The research used a qualitative approach aimed at understanding social phenomena from the view of or perspective of participants. The Participants were those who were invited to interview, observed, asked to provide data, opinions, thoughts and perceptions. In terms of the presentation of material was descriptive analysis because this study attempted to sharpen the analysis of the full description related to the concept of tazkiyatun nafs which was then implemented to junior high school students.The result of the observation about the implementation of the tazkiyatun nafs curriculum at Darussofa IT Junior High School showed that the implementation of curriculum in everyday life needs to be taken into account by fostering the inner piece experienced by students so that a sense of being watched by Allāh ﷺ will be grown.

Tasawuf Education as the Effort of Spiritual and Character Building Capability

Education has role to provide human resources to have high intelctual, spiritual, and having good morals. However, the education has not succeeded as general. There many youths and tenagers misbehave such as interfere general tranquility such as: drunkenness, irregular racing, and adultery. This shows how weak their spiritual and morals. In othersides, non formal education, such as tasawuf is able to create human to be faith and have good morals. The kinds of tasawuf education are syari’ah, thariqah, haqiqah and ma’rifat. meanwhile tasawuf material is practicing wirid, praying and fasting, which aims to integrate body and soul, feeling the meaning of cleanliness heart and the whole character and then achieving the ma’rifat. In tasawuf education, the murshid or teacher teaching, guiding, and training his disciples in order to achieve the intended purpose, namely purification of soul (tazkiyah al-nafs), cleansing of heart (tasfiyah al-qalb) and self-approach to Allah (taqarrub ila allah). The tasawuf education methods which are not found in general education are muhasabah, talqin, mujahadah, and khalwat. Therefore, tasawuf education causes human spiritual characteristic, such as the ability to transcend, sanctify daily experience, and use spiritual potentials to solve problems, ability to be seen in various virtues, and cultivate good morals towards Allah, himself, fellow, environment and nation.

Implementation of Addie Model in Hisbah Reflection through Mobile Phone Application

Hisbah Reflection a control practice behaviour based on al-‘amr bi al-ma’ruf wa al-nahy an al-munkar plays a big role in achieving the goals of National Education Philosophy. Hisbah Reflection seen as an alternative or best control mechanism in driving the youth to behave noble. This study focuses on the development of Hisbah Reflection mobile applications as mobile phone is the closest device to us. The aims of this study is develop a mobile phone application based on the Hisbah Reflection components, namely Musyaratah (promise of heart), Muraqabah (behavior observation), Muhasabah (mind accountability), Muaqabah (spiritual reinforcement), Mujahadah (desire resistance) and Muatabah (soul purification). This study involving 50 students as respondents and the implementation of ADDIE model (Analysis, Design, Development, Implementation and Evaluation) throughout the development process. The data collection process involves questionnaire as a research instrument and data were analyzed in descriptive (frequency, percentage, and mean) using the Statistical Package for Social Sciences (SPSS). The findings of Hisbah Reflection Practice Level and Mobile Applications Results shows that respondents are satisfied with the application. The proposed improvements were also made to overcome any weaknesses detected.

مفهوم "تزكية النفس" وأهميتها في القرآن الكريم والسنة النبوية

The purification of Nafs (soul), decoration of Nafs with Iman (beliefs) and good deeds, abstaining from Shirk and Sins, fulfillment of Iman and pick up the ethical character and habit are most important in human life. Purification of life is vital part where our whole life stands. The main purpose of creatures is purification of soul (Tazkiyatun Nafs). The aim of this study is to describe the views of Tazkiyatun Nafs (purification of souls) in the light of the Quran, Sunnah which are the main sources of Islam. The study follows the inductive methods in order to reach a conclusion after studying the text on the topic. It also scrutinizes analytical methods in order to analyze the Quran and Sunnah.
 إن "تزكية النفس"، والسعي إلى تحليتها بالإيمان والعمل الصالح، وتنقيتها من أدران الشرك والمعاصي، والارتقاء بها في مدارج الكمال الإيماني، مهمة جداً في حياة الناس، وتقوم عليها حياتهم من أولها إلى آخرها، وهي مرتبطة بهدف خلق الإنسان. وهذا البحثُ يهدف إلى بيان مفهوم "تزكية النفس" وأهميتها في ضوء القرآن الكريم والسنة النبوية، كي يبرز من خلالهما مفهومها وأهميتها، لكونهما المصدرين الأولين الأساسيين. واتَّبع الباحث في إعداد هذا البحث المنهج الاستقرائي، لاستقراء النصوص الشرعية من الكتاب والسنة المتعلقة بموضوع البحث، وكذلك اتَّبع المنهجَ التحليلي لتحليل النصوص القرآنية والأحاديث النبوية.

The Impact of Islamic Messages on Twitter Towards Moslem Youth

The presence of social media has increased the opportunities for the Moslem in sharing and gaining knowledge about the religion of Islam. In general, Twitter can be an alternative for people to deliver and obtain Islamic messages. As the biggest moslem community, Indonesian people has made use of Twitter as a tool for them to gain knowledge about religion. As a matter of fact, there are many Islamic preachers that have been utilize Twitter as a media of proselytizing various topic related to religion practice. The most popular preacher usually has many follower. The result shows that there is a strong correlation between the two. There is a correlation between the number of tweets with the number of follower. The more preacher post a tweets the more follower they attained. Moreover, several topics are identified as the most frequently occurred. The tweets which contain about worship, love, information, and purification of soul have become the most favourable subject among preachers and scholars.

Preface: Two Decades of Eternal Exploration

PrefaceTwo Decades of Eternal Exploration David Paul Deavel, Editor The Self-revealing of the Word is in every dimension—above, in creation; below, in the Incarnation; in the depth, in Hades; in the breadth, throughout the world. All things have been filled with the knowledge of God. st. athanasius1 While many modern thinkers have difficulties with Catholic and Christian faith because of the concept of eternal damnation, I've always thought salvation equally problematic because of its everlastingness. As a child I remember clearly being both puzzled and frightened when trying to think of the prospect of living forever, even with the hope of being in God's presence. Nor am I alone. A 2016 article at The Atlantic discusses apeirophobia, not officially recognized by any edition of the American Psychiatric Association's Diagnostic and Statistical Manual of Disorders—but certainly recognized by a large number of people throughout history, not limited to the author of the article, those on Facebook, and those answering surveys on Reddit. The article cites Blaise Pascal's record in the Pensées of his own terror at the thought of a seemingly [End Page 5] infinite space and an everlasting time: "When I consider the short duration of my life, swallowed up in the eternity before and after, the little space which I fill, and even can see, engulfed in the infinite immensity of spaces of which I am ignorant, and which know me not, I am frightened, and am astonished at being here rather than there; for there is no reason why here rather than there, why now rather than then."2 Though the Atlantic article toys with a number of psychological explanations for this fear of eternity, it doesn't really come to any conclusions about the fear other than that for the author, as for many adults, the solution to the problem seems to be not thinking about it. Of course the difficulty with this "solution" is that if the human being was made in the image of God and meant to live on forever in a resurrected state, ignorance in this case may be insufficient for bliss in the long—meaning everlasting—term. God has not only made "everything beautiful in its time," the Preacher tells us in Ecclesiastes, but he has also "put eternity in man's mind" (3:11). Eternity, that vast abyss of time that seems to the apeirophobic—let us say "human being"—so terrifying, is terrifying not merely because it is hard to grasp, but also because it is part of the nature of God. As a boy I remember vividly the Pascalian night terrors I had of time and space simultaneously growing more vast and distant and yet somehow crushing in on me at the same time. It was only later that I came to associate this experience with God. In Jean Daniélou's marvelous little book God's Life in Us, the twentieth-century Jesuit wrote of God's omnipresence throughout the universe he created, a presence called fittingly "immensity."3 This immensity of God's presence comes to us as a mystery, meaning not "that there is something unintelligible in God. On the contrary, it is because of his fullness that we find it impossible to support him."4 We come gradually to the ability to support the mysterious immensity of God's presence by a process of purification of soul that is itself the work of God. Daniélou cites St. Irenaeus's notion that the [End Page 6] process of growing into a capacity for God is a trinitarian work in which the Spirit takes hold of us and gives us to the Son, who then presents us to the Father. Yet allowing ourselves to be taken hold of and cast into the immensity of divine life is a difficult process. Our task in prayer is to "sink" like a stone into the abyss which is in us and which is God's abode. The great mistake we make in our spiritual lives is to tarry at these intermediary zones instead of going straight to God. We let ourselves be infiltrated by regrets, plans, desires, care...

Discourse Analysis

The present study aims at analyzing the discourse of Sufi poetry, a prominent genre of Sufi Literature. Sufi poets have been publicizing Sufism and their philosophy through poetry. Text and language is central to Sufi literature therefore Sufi poets use poetic language to mesmerize the hearts of people. In this study thematic discourse analysis of Sufi poetry is conducted in qualitative research paradigm whereas Post-structuralism is used as theoretical framework epistemologically. Textual data in form of poetry verses is collected purposively from online resources. The study concludes that poetry of two Sufi poets, Bulleh Shah and Rumi holds common themes of universal love, purification of soul and humility.

Between real and virtual communities: Sufism in Western societies and the Naqshbandi Haqqani case

Sufism, the mystical/esoteric Islamic path of soul purification, is spreading extensively throughout Western societies. The internet is one of the most important vehicles of this diffusion. This article first describes the use of the internet in four European Sufi orders, underlining how the internet: (1) is an instrument of promotion, information and knowledge about Islam and Sufism; (2) reduces the distance between disciples and Masters; (3) is a digital space where religious experiences are reaffirmed, not lived. The second section of the article concerns the Naqshbandi Haqqani case, which is completely different from the other orders studied. For some Naqshbandi disciples, the internet is also a place in which to practise religion through rituals, prayer requests, initiation and religious experiences. Through an analysis of this particular use of the internet, the author explores the transformation of European Sufism both in the frame of post-modern religiosity and in the frame of transnationalism.

The Application of Hisba Moral Enhance Students’ Discipline

Hisba moral consciousness through Islamic Education teachers are agents of socialization. It is very important in influencing student self-esteem application to practice the good habit for establish consistency in the nature of the discipline. It can also avoid misconduct and bad thing in Islamic life. The goal is to produce students who have the moral consciousness capable of strengthen the excellence of self, family, country and religion. Hisba application of Islamic Education teachers aims to change a person's character and behavior into a more positive direction to achieve certain goals in life and develop the full potential of human beings. This article explains the practice of hisba teacher education and disciplinary problems in secondary school students. Methodology of this study uses a qualitative approach through interview to the teachers and students. The results showed that application of hisba among teachers have a significant relationship with a appreciation of the character of human potential construction agreement involving the promise of the heart, behavioral observation, accountability practice, spiritual reward, struggle of desires and soul purification. Students who have the potential to maintain a controlled self-esteem with the compliance and avoid discipline concerned with delinquency in schools. DOI: 10.5901/mjss.2016.v7n1s1p234

The Ottoman balnear buildings of Crete, issues regarding their construction, water supply and present situation

Crete's Ottoman conquest from the Venetians took place during the last decades of the 17th c. Ottoman Turks enriched the historic centres of Herakleio, Chania, Rethymno, etc. with secular buildings corresponding to their everyday needs. Former Venetian structures were remodelled, while new religious and commercial ones, as well as of domestic character, were constructed. Hammams ('Turkish baths') were among them, as they fulfilled hygiene conditions, but mostly due to the Koran prescriptions regarding body and soul purification. Many Ottoman monuments in Greece have been lately restored and been given new uses, while in a few cases maintain their original one.

Terapi Spiritual Melalui Kaedah Tazkiyah al-Nafs oleh Syeikh Abdul Qadir al-Mandili dalam Kitab Penawar Bagi Hati

The concept of soul purification (tazkiyah al-nafs), which is also known as tazkiyah al-qalb is an essential ingredient in the discussion of the Kitab Penawar Bagi Hati compiled by Syeikh Abdul Qadir al-Mandili. He put forward the concepts of soul purification into three main components, which begins with method of controling and preventing the damage of seven human physical, second methods is the treatment and rehabilitation from negative attitudes (mazmumah), whereas the last methods by injection applying positive values (mahmudah). This paper will introduce methods tazkiyah al-nafs that has worked perfectly by Syeikh Abdul Qadir al-Mandili as a solution stemming from soul disease.

التربية الخلقية : دراسة مقارنة بين أفكار الغزالي وتوماس لجكونا

Character education has been a topical theme amongst educatiors. A deep and thorough investigation of concepts elaborating the theme proves to be not an easy task. From Islamic persepective, Al-Ghazali was famous for his thingking of soul purification. Prerequisites, procedures, crucial elements of such purification are considered to offer an abundance of approaches in character building. From the West, Thomas Lickona offers fundamental construction of character building. Fundamental ideas of the two figures will be studied and analysed so as to come to a thick description of differences and similarities between them.

RITUAL HAJI MASYARAKAT SASAK LOMBOK: RANAH SOSIOLOGIS-ANTROPOLOGIS

Philosophy of Ka‘bah no arak lek dalam ate represents a shift intradition and culture among Sasak people from tradition which is symbolized itself with Rinjani mountain to Ka’bah symbol of purification and soul purification. This shift made hajj and Ka’bah become the top ceremony which connect man and Allah, in religious and culture level. The Ka’bah symbolic in life philosophy and Sasak culture which is come from hajj perform spiritualisation in sociocultural and local political Sasak community. Through this symbolisation, their tradition is not only refelected religiously but also reflected in the norms and custom which becomes culture base of Sasak people. By the people, those things is formulated into “adat”, and”tata krame”. Tipa’ Ka‘bah as a religious philosophy is based on Islam and explain hajj as a continuous ritual by perform hajj in Mekah. For Sasak community, before someone performs hajj, they have to train their heart in good deeds. After the finish the hajj, they also have to keep their heart by manifested it through social activities. Sasak people calls the ritual as “behaji”.

TAZKIYATUN NAFS IN CLASSICAL AND MODERN ISLAMIC TRADITION Qur’anic Worldvie

This study aims to discover the interpretation of tazkkiyatun nafs according to classical islamic scholar; al-Alusi and modern one; Hamka. Whereas the method is library based-research and the collected data is gained by employing two keywords; al-nafs and tazkiyatun nafs. This research is also called as comparative study between classical islamic scholar; al-Alusi and modern one; Hamka, because of the analysis which uses comparative method to draw an inference between Hamka’s thought in al-Azar and al-Alusi’s in Ruh al Ma’ani. The acquired result is that soul purification according to classical islamic scholar; al-Alusi and modern one; Hamka which is purifying soul from atheist, polytheism, and wickedness act. The reward from soul purification is a calm soul and happiness in this world and hereafter.

Towards an Integrated Islamic Curriculum for Bangladesh in line with the Recommendations of OIC Conference'77

Education holds very high position in Islam, the 1st revelation to the Prophet (s.a.w.) contains especial emphasis on knowledge and has been identified as an especial favour of the Creator. The four point objectives behind sending the Prophet Muhammad (s.a.w) with the mission of prophethood are all related to recitation, teaching and purification of soul through continuous training and guidance. Seeking knowledge has been made an obligatory duty on every Muslim - male and female - by the Prophet (s.a.w.). The Muslim wherever had ruled they had patronized education and established educational Institutions. These were open to all the peoples regardless of race, religion and caste. The Muslim rulers who ruled Bengal for more than 500 years had established many educational institutions, introduced a very advanced education system in Bengal, which was Islamic in nature and an integrated policy based on Arabic and Persian. After the British took over the rule of Bengal from the hands of the Muslims, they introduced an English medium secular education policy replacing the prevailing education system introduced by the Muslims. But the majority of the Muslims could not accept that policy, knowing that the main objective behind introducing that policy was degrading the Muslim society. The paper is a historical overview of prevailing Curriculum of the Islamic Education System in Bengal and the then East Pakistan in general, and the present Bangaldesh in particular in one hand, and a recommendation for introducing an integrated Islalmic Education Policy on the other.IIUC Studies Vol.9 December 2012: 17-38

A Preliminary Study for Building Socratic Theory of Moral Education

본 연구는 플라톤의 대화편들에 나오는 소크라테스의 교육사상을 해석·분석하고 특히, 소크라테스의 교육관에 대한 오해들을 고찰함으로써 소크라테스의 도덕교육론을 정립하기 위한 기초 연구로 수행되었다. 소크라테스의 교육관에 대한 대표적인 오해로는 ① 교화의 문제와 관련한 오해, ② 세상과 인간에 대한 일원론적 사고와 이원론적 사고 간의 불명확성, ③ 이성과 신앙의 문제에 대한 다양한 해석, ④ 좋음의 이데아의 개념에 대한 해석 및 적용상의 문제 등이다. 이 모든 논점들은 소크라테스가 궁극적으로 추구하는 교육의 목적, 즉 영혼의 정화와 그 정화된 영혼에 의해 육체적 욕망을 떠나 진리와 선을 추구하는 삶을 사는 인간을 길러내는 것에 비추어 해석할 때 해결의 실마리가 도출된다. 소크라테스의 도덕교육론의 핵심은 소크라테스의 삶 자체는 도덕교육의 모범적인 내용이 되며 영혼을 깨끗하게 하기 위하여 자신의 삶을 성찰하고 검토하는 방법은 곧바로 훌륭한 도덕교육의 방법인 동시에 평가의 방법이 된다는 것이다.This paper is a preliminary study for building Socratic theory of moral education. For this purpose, the study tried to find general misunderstandings about Socratic view of education and to find a correct understanding about Socratic view of moral education by analyzing Socratic dialogues in the books Plato’s Dialogues. The representative misunderstandings about Socratic view of education are as follows. The first is that Socrates respects only learners’ point of view regardless of the matters of truth or falsehood of educational contents. The second is that Socrates dialogues with interlocutors toward the idea of goodness which is Plato’s concept. The third is that Socratic thought is based on dualism about human and world. The last is the conflict of reason and religion in Socratic life. All these issues are solved when interpreted in the light of Socratic purpose of education, that is, purification of soul. Socrates himself practices it completely. Socrates’ life itself is a model of admirable moral education which includes educational purpose, content, method and evaluation totally.

サドルッディーン・シーラーズィーの思想における霊魂 (nafs)

The present paper intends to clarify some aspects of the idea of soul (nafs) of Sadr al-Din al-Shirazi (d. 1640), commonly known as Mulla Sadra. The discussion is focused on the Elixir of the Gnostics concerning the Gnosis of the Path of the Truth and certainty (Iksir al-'arifin fi ma'rifah tariq al-haqq wa al-yagin).In his understanding of the soul, its original abode is in the divine world of unity and comprehensiveness. Due to the sin of Adam and Eve or to a natural process, the soul falls in this material world, in which it is imprisoned. With the help of God's prophets and their books it wakes up from the slumber of nature (tabi'ah) and starts returning to its original state (al-halah al-asliyah), which is finally realised at the stage of pure intelligence. The return is the process of the soul's purification from matter and simplification through the activity of its intellective faculty as a spark of the divine light in man.The soul's movement of ascent from matter to the pure intelligence is well explained by Mulla Sadra's original theory of the substantial movement (al-harakah al-jawhariyah), which he builds on Ibn 'Arabi's basic insight of the Oneness of Being (wahdah al-wujud). Thanks to this theory, the soul's ascent is directly based on the perpetual flux of Being.

The Three Ages of the Interior Life by Reginald Garrigou-Lagrange O. P., Common Mystic Prayer by Gabriel Diefenbach, O. F. M.

BOOK REVIEWS 119 if Mr. Everett had permitted his readers to form their own judgments about Patten and his theories. In summation we believe that Mr. Everett has succeeded rather well in delineating the religious ethos in the theorizing of John Bates Clark and Richard T. Ely. However, we cannot insist too strongly that the contributions of these gentlemen have the character of restatement rather than originality. If in the nineteenth century Clark and Ely defended so ably the thesis that economics should not be divorced from ethics it must be remembered that they were merely reiterating the position of seven centuries old Thomism. And if these two Christian gentlemen had recognized the Calvinism against which they rebelled in their youth as the theological root of the separation of economics from the area of morals and, having recognized this fact, delved deeply into the Summa of St. Thomas, they would have found there the indispensable dogmatic validation of the ethical doctrines they preached. In our opinion Simon Nelson Patten should not have been included as an exponent of religion in economics. It is true that Patten believed in a social Christianity which for him at least assumed the proportions of a faith. But any dispassionate analysis of his doctrines reveals that his unorthodoxy was so marked, the departure in his philosophizing from traditional Christianity so obvious, that to classify him with Clark and Ely is very nearly tantamount to misrepresentation. Patten's intentions may have been admirable but the implications of his teachings, when actualized in practice, could be, as they have very nearly been, nothing short of disastrous. Providence CoUege, Providence, R. I. CHARLES B. QUIRK, O.P. The Three Ages of the Interior Life. (Volume I.) By REGINALD GARRioouLAGRANGE 0. P. (Translated by Sister M. Timothea Doyle, 0. P .) St. Louis, Mo.: B. Herder Book Co., 1947. Pp. 517, with bibliography and index. $5.00. Common Mystic Prayer. By GABRIEL DIEFENBACH, 0. F. M. Cap. Paterson , N.J.: St. Anthony Guild Press, 1947. Pp. 136, with bibliography. $1.50. Father Garrigou-Lagrange is one of the acknowledged contemporary masters of Dominican spirituality. For all the years of his long career as a teacher and writer, he has fought a continuous battle to reestablish tradi- ~onal principles of the spiritual life and to bring out the Dominican contributions to the tradition. There are still many theologians who do not 120 BOOK REVIEWS agree with the great Dominican authority, but they no longer hold as tenaciously as they did once to the views of the spiritual life that were current during the 19th and early !lOth centuries. In an attempt to avoid the errors of quietism theologians began to split up the unity of the spiritual life by overemphasizing the differences between the ascetical and mystical states of soul. The peak of this trend can be found in the article on Mysticiame in the Dictionnaire de Theologie Catholique, which practically identifies mysticism with the miraculous. While admitting that there are many extraordinary phenomena in the lives of some mystics, Fr. Garrigou-Lagrange has insisted that the substance of the mystical life needs no extraordinary principles, such as infused ideas, but is a normal, though unfortunately rare, development of the supernatural principles that are present in the soul from baptism, viz. sanctifying grace, the infused theological and moral virtues, and the gifts of the Holy Ghost. Especially in the last he finds an adequate explanation for the essentials of the mystical life; the growing predominance of the activity of the Holy Ghost through His gifts, the corresponding perfection of the theological virtues, establishes the soul in a state of perfection that is just short of the perfection of heaven by the absence of the Beatific Vision. Such perfection cannot be attained by an active spirituality, for it requires a purification of soul that can come only from the initiative of the Holy Ghost working in the soul in what S. Teresa always refers to as a "supernatural" way. During such times of purification the soul is no longer the initiator of its own activity, but it is being moved by a higher principle. Fr. Garrigou-Lagrange has written many works on...