Spiritual Goals Research Articles

Implementation of Betulungan on Multiethnic Women in Preserving The Haul Tradition in Samarinda East Kalimantan

This ethnographic study investigates the Haul tradition's execution in Samarinda, East Kalimantan, emphasising the procedures and challenges of preserving this significant religious and cultural event. The Haul custom- an Islamic observance that pays tribute to esteemed progenitors or saints, is of great spiritual significance; however, it is currently facing contemporary challenges, such as ethnic diversity and generational shifts. Betulungan, a native term that signifies cooperation and communal assistance, is the foundation of the Haul's prosperity in Samarinda. Betulungan's role in fostering collaboration among women from various ethnic backgrounds—Javanese, Banjar, Kutai, and Dayak—who are involved in the administration and maintenance of the Haul is further clarified in this study. The research employed a case study methodology, utilising data collected from five key informants chosen for their substantial contributions to the organization of the Haul within their communities. The neighborhood leader, a critical participant in organising community events, is identified as a key informant because he fosters collaboration and ensures inclusion in this multiethnic environment. The research, conducted through participant observation and exhaustive interviews, illustrates how Betulungan is a conduit for bridging ethnic divides and promoting interethnic collaboration in preparing food, rituals, and logistics for the Haul. The data indicate that Betulungan fosters a collaborative environment where women, regardless of ethnicity, unify to achieve a common spiritual goal, thereby preserving the Haul heritage and enhancing social cohesiveness. In response to the socio-cultural dynamics of a modernizing, multiethnic Samarinda, the Haul heritage has continued to evolve, with the culture of mutual assistance being crucial to its preservation. The research improves understanding of the substantial role those local cooperative behaviors play in conserving cultural and religious traditions among various groups.

BEHAVIOUR BIAS IN INVESTMENT DECISIONS: EMPIRICAL STUDY OF INVESTOR PSYCHOLOGY IN INDONESIA

Investing involves putting money into a variety of asset classes for a predetermined amount of time in the hopes of increasing total value and producing more income. The goals of investments and economics, such as value creation, profit generation, and other related goals, are strongly correlated. It is critical to recognize that investments may include additional financial, social, and spiritual goals. This research aims to assess investor behavior from internal and external perspectives concerning investing decisions. This study employs the Structural Equation Model (SEM) methodology utilizing the Smart-PLS software. This study's findings demonstrate that qualities including anger, anxiety, overconfidence, and self-monitoring positively influence investment decisions. Herding mitigates the adverse impacts of anger, anxiety, overconfidence, and self-monitoring on investment decisions. This research's consequences can assist investors in circumventing irrational risks and yield more objective findings grounded in thorough study. This tendency can result in inefficient market transactions, asset bubbles, and significant volatility. This study arose as a counter to the conventional understanding of exchange markets predicated on the premise of trader rationality. This research identifies that emotional emotions, risk perception, and cognitive biases frequently affect investment decisions by comprehending human nature.

“I am growing, but I don’t give up”: Spiritual experiences of older adults in Ghana

Religion and spirituality are considered to be helpful resources during late adulthood where declines and losses are presumably pronounced. In Ghana, religion and spirituality are integral aspects of everyday life. The purpose of the study was to explore and understand how older adults experience and make meaning of their lives using spirituality as a lens. Twelve community-dwelling older adults (age range = 60–81 years) in Ghana were interviewed. Thematic analysis was used to analyze the data. The findings indicated that God or the divine guides the navigation of life situations and infuses life with spiritual goals and concerns. Older adults practiced acceptance and gratitude in both positive and negative circumstances and maintained optimism and hope in other situations. The meaning-making model provided a useful framework for interpreting these findings. Limitations of the study were discussed, and suggestions for future research were offered.

Ancrene Wisse and Women’s Work for Spiritual Growth

Ancrene Wisse describes the medieval devotional concern on work as a valid means for spiritual salvation. Depicting women’s domestic chores as imageries to be used for confession and penance, Ancrene Wisse demonstrates that the intellectual labors of the anchoresses maintaining their enclosure are indebted to manual labor. More importantly, the maidservants’ work enables the practice of enclosure and contributes to the spiritual goal of anchoritism. The servants’ work visualizes the virtues of the anchoress to the community, promotes enclosure to the public, and enables teaching as a shared form of work between the servants and the anchoress. Thus, Ancrene Wisse opens up a discussion of the relation between women, work, and spiritual development in medieval England.

Refleksi Filosofis atas Kajian Teori dan Praktik Akuntansi Syariah

This study examines philosophical reflections on Sharia accounting theory and practice through the lenses of ontology, epistemology and axiology. Sharia accounting, rooted in Islamic principles, emphasizes accountability, fairness, and honesty as fundamental principles. Ontologically, Sharia accounting is conceptualized within the framework of Islamic law and muamalat (transactions), ensuring compliance with Sharia principles in financial reporting. Epistemologically, Sharia accounting involves the acquisition of knowledge through Islamic jurisprudence (fiqh) and empirical observation, ensuring accuracy and compliance with Sharia values. Axiologically, Sharia accounting aims to achieve economic fairness, justice and ethical integrity, aligning financial practices with moral principles originating from Islamic teachings. This study contributes to a deeper understanding of how Sharia accounting integrates Islamic values into its theoretical framework and operational practices, ensuring alignment with worldly and spiritual goals

SELF-TORTURE AND ASCETICISM IN THE SEMIOSIS OF THE LEGEND ABOUT ST. MARGARET

This paper examines Medieval hagiography about St. Margaret from the viewpoint of self-torture depiction. Suffering, physical pain and humiliation in the form of self-mutilation belong to the basic means of her achieving holiness. Semiosis of the legend reveals an anthropological discourse (psychological and sexual aspect) alongside a purely religious interpretation. Anthropological horizons are hidden behind semiosis with religious intentionality. The aim of this paper is to demonstrate that the traditional religious interpretation that St. Margaret underwent self-torture with an effort to resemble the suffering Christ could also be supplemented by other reasons. Following interpretation focuses on the then reality in touch with literary tradition. It shows intertextual connections with the Bible as well as with other medieval and ancient hagiographies. Asceticism as a practice of self-discipline, self-denial, or self-renunciation to achieve a spiritual goal applies in the life of St. Margaret in five ascetic practices: fasting, sexual abstinence, poverty, self-inflicted pain and seclusion. Alongside with topoi, this paper points also to the idiosyncratic motifs, unique in the genre of medieval legends. It notices contrasts and hyperbolization to emphasize heroism of St. Margaret. Practices of medieval female saints are also compared with those of men. Since the lives of saints described in legends were to serve as examples of Christian life, this text also shows a change in Christian life practice – exemplary in the Middle Ages it is today considered to be no longer appropriate.

Normative Spirituality in Wahhābī Prophetology: Saʿīd b. Wahf al-Qaḥṭānī’s (d. 2018) Raḥmatan li-l-ʿĀlamīn as Reparatory Theology

The Wahhābī movement within Sunni Islam—a substantial section of the larger Salafi movement—has been often depicted in both western academic studies and Muslim polemical writings negatively as devoid of spirituality, obsessed with a particular creedal understanding that drives its well-known salvific exclusivism, and with rigid legalism. This depiction is partly due to Wahhābism’s historical opposition to Sufism, the branch of Islamic knowledge and practices that has theorized, defined, and delineated Islam’s vision of the spiritual transformation taking place in the believer’s journey towards God. That opposition notwithstanding, the article argues that beyond terminological distinctions, one can locate in Wahhābī texts common Islamic themes of spiritual transformation. Primarily, such texts can be found in Wahhābī publications of the writings of 13th century Damascene Muslim scholars like Ibn Taymīya (d. 728/1328) and his most celebrated student, Ibn Qayyim al-Jawzīya (d. 751/1350). Building on that tradition, Wahhābī scholars have additionally produced texts that display core ideals of the Muslim spiritual goals. Such texts have additionally advanced the movement’s theological concerns and have driven the efforts towards “the purification” of Islamic sources from what Wahhābis deem to be heretical practices and beliefs accumulated throughout the centuries. Wahhābī prophetological texts, the article argues, serve as primary sources where both Wahhābī spiritual ideals and their sectarian reparatory agenda can be identified. The book of the late Saʿīd b. Wahf al-Qaḥṭānī (1952–2018), a well-known Saudi Wahhābī author of the second half of the twentieth century, Raḥmatan li-l-ʿĀlamīn Muḥammad Rasūl Allāh, serves as a representative text of these aims and ideals. Wahhābī spirituality, as identified in the work of al-Qaḥṭānī, has been depicted here as “normative spirituality” in order to point to its intended purpose of engendering praxis that is grounded in Islam’s well-known notion of prophetic imitatio.

KATHAK DANCE EDUCATION AS A SOURCE OF SPIRITUAL DEVELOPMENT

In a constant effort towards development in the physical, intellectual, social, and emotional wellbeing, the human tendencies always keep visiting and revisiting the spiritual dimension for an upper sense of validation. All human activity somehow takes refuge and develops through the presence of this spiritual faculty. Where classical dance holds a well-esteemed status in the deliverance of the spiritual goals human beings possess, Kathak dance continues to illuminate an artist’s life by the spiritual role it offers. The paper studies how education in Kathak can yield this universal purpose of spiritual growth. Various reflections in the style and structure of the Kathak education further strengthens the fact that learning and dancing Kathak truly invokes a remarkable spiritual upsurge. This acknowledgement of the Supreme Power by the inner self ascertains persistence, value, harmony and thus fosters a spiritual evolution in its true sense.

An Uncouth Monk: The Moral Aesthetics of Buddhist Para‐Charisma

ABSTRACTIn this article, I propose a new theory of “Buddhist para‐charisma” by analyzing the case of an iconoclastic monk in Vietnam. My argument draws from 20 months of ethnographic research conducted in Ho Chi Minh City between 2015 and 2019. During fieldwork, I was introduced to a highly respected monk with the extraordinary capacity to read minds and perceive karmic obstacles in the lives of his lay and monastic followers. This monk was unique for openly consuming meat and alcohol, wearing lay clothing, and using insults while preaching. These behaviors had the deliberate effect of creating an uncomfortable, tense environment among his visitors. Later, the nun who introduced us explained that his harsh language and adversarial demeanor were a rare form of compassion that urged immediate awakening to Buddhist teachings. I compare this case with previously developed theories of Buddhist charisma and moral aesthetics. While past studies analyze Buddhist charisma through the moral aesthetics of physical beauty or affective responses of tranquility, gratitude, and awe, the theory of para‐charisma shows how some monks can deliberately use repulsive behavior and negative affects to attract followers and advance spiritual goals.

AL-GHAZALI DAN PEMIKIRANNYA TENTANG PENDIDIKAN TASAWUF

This research aims to uncover Al-Ghazali's thoughts on Sufism and unveil and to highlight Al-Ghazali's role in the development of Sufism as an academic discipline and spiritual movement within the Islamic world. The methodology employed in this study involves literature review and analysis of Al-Ghazali's works, particularly his seminal work "Ihya Ulum al-Din" (Revival of the Religious Sciences). The results of this study indicate that Al-Ghazali regarded Sufism as a means to achieve self-realization and the highest spiritual goals through the integration of knowledge and mystical experiences. Al-Ghazali's understanding of the relationship between human will and the divine will, as well as the significance of overcoming desires and ego in attaining spiritual perfection, is also illuminated. His significant contributions in developing Sufism as an academic discipline and spiritual movement are evident through his influential writings.

Scriabin and Kodály in the Reading of Antal Molnár, Imre Molnár and Emil Haraszti

"This study examines how Kodály, his student Antal Molnár and his colleague Imre Molnár, and their adversary Emil Haraszti saw Scriabin’s music throughout the first half of the twentieth century. Audiences were responsive, as seen by the continuous performance of his works by Hungarian and international musicians beginning in 1906. There was a great deal of curiosity in his orchestral pieces, but only four of them were played ten times throughout the course of a century. Rêverie and Le Poème Divin debuted in Budapest in 1910, followed by Le Poème de l’extase in 1919, although Prometheus did not make its appearance until 2001. Kodály found his music peculiar and disinteresting, judging it to be a poorer disciple of Richard Strauss and Claude Debussy. However, following the composer’s death, his pupils discovered new values in him, characterizing him as mythical (like A. Molnár A.) and mystical (like I. Molnár). And Haraszti thought it was excellent music. A different interpretation referred to Scriabin as the ""Russian Bartók."" He was regarded as ""one of the most inventive experimenters of his time,"" which was a mixed acclaim. After 1945, newspapers mostly complimented his piano pieces and symphony conductors. Marxist aesthetes after 1949 saw his work as a failure due to his spiritual goals, which A. Molnár regarded as a distinctive value. Two pioneering conductors, who considered Kodály their distant teacher, Z. Kocsis and A. Ertüngealp, gave the first performances of his hitherto unperformed pieces after 1990. Keywords: Kodaly, Scriabin, Antal Molnár, Imre Molnár, Emil Haraszti, impressionism, ecstasy"

Analisis Maslahah Terhadap Penolakan Akad Pernikahan Pasangan LGBT dalam Konstruksi Hukum Keluarga Islam

This research highlights the view of Islamic family law on the rejection of the marriage contract of LGBT couples as a marriage, which is seen through the lens of Maslahah theory. Through a literature study using qualitative research based on the scalpel of Maslahah theory, The research underlines that marriage in Islam is not only an agreement between two individuals but also an institution governed by certain conditions and pillars, including the existence of male and female parties who are permitted according to Sharia, as well as the existence of a guardian, dowry, and fair witnesses. In the context of LGBT couples, the marriage contract does not fulfil these conditions, so it cannot be considered a marriage contract in Islamic family law. In addition, the rejection is analysed through Maslahah theory, which emphasises the importance of maintaining the integrity of the family structure, moral values and spiritual goals in society. The refusal is interpreted as an attempt to preserve the general welfare by maintaining social harmony and adherence to Islamic principles. It shows that the rejection of marriage contracts for LGBT couples is not discriminatory but rather the result of a deep understanding of the concept of marriage in Islam, with the aim of achieving broader welfare and protecting the institution of the family as the basic social and spiritual unit. This research confirms that Islamic law is a dynamic and adaptive system seeking to promote justice and welfare in accordance with religious principles and the needs of society. Thus, the rejection of marriage contracts for LGBT couples in Islamic family law can be understood as part of an effort to maintain the harmony of society without abandoning the underlying religious principles.

Skovoroda’s philosophy and calling of contemporary people

The article is devoted to the analysis of understanding of calling in the works of Skovoroda and its significance for the world-views and life choices of contemporary people. The current crisis phenomena are explicated in the light of the points of Skovoroda’s philosophy on the disparity between material and spiritual dimensions of human existence, irrelevance of work, devaluation of self-knowledge, individualism, and consumerism. The result is spiritual slavery and inability of people to respond to the challenges of contemporaneity. According to Skovoroda’s principle of self-knowledge, a person has to hear the internal call of existential truth or “God’s Spirit” which motivates for work, public service, and moral improvement. The author explicates 3 semantic levels in Skovoroda’s philosophy of calling: individual, social, and spiritual. By Skovoroda, calling appears as a natural desire to act in a certain sphere, but its end is in the Kingdom of God. The author presents the results of the research of the experience of calling of contemporary Ukrainians and explicates the typology of that experience. The article states that the revealed structure of calling “desire-abilities-realization-good” corresponds in general with the understanding of calling by Skovoroda. Therefore, this structure is constant over time. Nevertheless and contrary to the ethics of Skovoroda, nowadays, the motivation of self-development prevails over the value of care for common good and spiritual goals in understanding of calling. The comparison of the experience of calling in the minds of student youth in Ukraine and in the USA confirms its identity on the basis of common Judaic-Christian tradition. The differences in the contemporary understanding of calling are determined along the lines of religiosity versus secularity, and Protestantism versus Eastern Christianity. In particular, noted moral rigorism of the protestant understanding of calling as an obligation, whereas Jews and the other Christians conceive calling in the forms of light, easiness, and happiness. The author reasoned the significant motivating and pedagogical capability of the idea of calling in the contemporary world. The article emphasizes the importance of Skovoroda’s critical philosophic attitude towards individualism and consumerism in the direction of overcoming problems of environment, particularly of climate change induced by unstoppable growth of energy consumption, and of anthropological crisis.

"The Crafty Contrivance of the Illinois": Indigenous Informants, French Manet8a , and the Myth of the Missouri River

Abstract: This article examines early relations between the Illinois nations and French explorers, traders, and missionaries in the late seventeenth century. Following their encounter in the Pays des Illinois (Illinois Country), French newcomers came to believe that the Missouri River possessed an abundance of flora, fauna, fertile soil, and easily cut through the heart of North America to the Pacific Ocean. This was no accident. The Illinois deliberately withheld, emphasized, manipulated, and conveyed details concerning their western geography to French missionaries and fur traders, whose novel technologies, trade goods, and spiritual power they sought to secure for themselves. By articulating a carefully crafted "myth of the Missouri," the Illinois sought to direct French commerce and proselytization toward themselves and their allies up the Missouri River, like the Osage and Missouria, rather than to see French manet8a (other-than-human power) in the form of trade goods and Christian prayer fall into the hands of their enemies on the lower Mississippi. The Illinois strategy to attract French alliance, commerce, and spiritual power ( manet8a ) may have contributed to the century-long European and Euro-American belief in an expedient Missouri River route from the American Midwest to the Pacific Ocean. By arguing that the Illinois confederacy shaped European newcomers' understanding and perceptions of North America to further their own economic, political, and spiritual goals, this article contributes to the historiography regarding the role played by rumors, falsehoods, and fabrications in early colonial encounters as well as in the European and later Euro-American misunderstanding of the American Midwest's geography.

Civilizing Role of the “Religious Idea” in Malek Bennabi’s Thought

This study examines the perspective of Malek Bennabi regarding the role of religion (religious idea) in building civilization. Bennabi’s writings are analyzed to comprehend his understanding of religion and its multiple dimensions. Specifically, the paper focuses on three dimensions of religion, namely religion as a part of universal laws, as a historical force, and as a governing principle of thought. Bennabi’s view about the civilizing function of religion is also highlighted, including its objectives as outlined in the Quran, its historical significance, and its social dimensions. The study concludes that his perception of religion encompasses various dimensions, including existential, metaphysical, teleological, and practical dimensions. Furthermore, religion serves a crucial role as a compound of civilizational values, providing a medium for individual and group formation, organizing human thought towards spiritual goals, embodying the relationship between God and man, and establishing a moral law that gives meaning to human life and actions. Bennabi’s work on religion and civilization is of utmost significance in contemporary discussions about the role of religion in the society. Hence, this study contributes to the ongoing discourse by providing an in-depth analysis of his perspective, which emphasizes the positive and constructive impact of religion on human society. By recognizing the civilizational function of religion, Bennabi’s work promotes a more nuanced and inclusive understanding of religion in the contemporary society.

Understanding the role of forgiveness in shaping the flourishing of Hindu married couples

Hindu Marriage is a sacrament that has been conceived to achieve a variety of worldly and spiritual goals. Some forms of hurt, untruthful or betrayal may involve a marriage relationship that may significantly impact the forgiveness behaviours of one or other members of married couples influencing their flourishing. The study examined the role of some biographic features, the forgiveness of self, others and situations in shaping the well-being of married Hindu couples. Employing a correlational design, the study recruited 300 married Hindu couples with the age ranging from 25 to 50 years by snowball sampling. Forgiveness and well-being were measured with the help of The Heartland Forgiveness Scale and Mental Health Continuum. The findings showed that education, age, domicile, occupation and years of marriage and the three types of forgiveness exhibited significant positive correlations with the indices of well-being whereas gender, number of children, nature of family (nuclear or joint), number of family members and socioeconomic status showed negative correlations with the same. Employment status and age emerged as the most significant predictors for hedonic and psychological well-being, respectively. Conversely, others' forgiveness did the same for social and eudaimonic well-being and flourishing. Indian socio-cultural conditions, the conceptualization of Hindu marriage and relevant earlier studies have been used to discuss the findings. Some biographic attributes, inclination towards a postmodern lifestyle and others' forgiveness seem to shape the well-being outcomes of married Hindu couples. Directions for future researchers have been discussed.

The Digitalization of Religion: Smartphone Use and Subjective Well‐Being during COVID‐19

AbstractPrevious findings indicate that smartphone use can decrease life satisfaction and can negatively impact religious or spiritual goals. But since the start of the COVID‐19 pandemic, smartphones have become significantly more positive and useful. Smartphones have helped people move on with their lives, especially due to the myriad benefits they offer. Users can “virtually” spend time with family and friends (i.e., social) and can order groceries, read the news, attend to religious and spiritual needs, and entertain themselves (i.e., process) without venturing out. In the theoretical framework of uses and gratifications, we explored the impact that smartphone use can have on the subjective well‐being of Jews and Christians, respectively, in countries with the highest smartphone penetration: Israel and the United States. Furthermore, we introduced religiosity and spirituality, which have surged during the pandemic, as mediators in the proposed model. In the United States, social and process smartphone use enhanced subjective well‐being through religiosity (vs. spirituality). In Israel, the process use enhanced subjective well‐being through spirituality (vs. religiosity). Theoretical implications are discussed.

Cultural Assimilation Creating Third Culture in Sumnima

Sumnima, a psychological love story between Aryan boy and Kirati girl raises some cultural and philosophical issues of cultural reality of Nepal. Cultural values in Nepal are conflicting but there is a unique understanding and co-ordination between the differing cultural and religious philosophies. Sumnima stands for Kirat's cultural philosophy and Somadattafor Aryan philosophy. Sumnima thinks body to be more important than soul. She believes on materialism, living life and real world. She wants to live with nature discarding all sorts of artificialities and formalities. She does not believe in the life after death. Sumnima is a symbol of materialism whereas Somadatta is of spiritualism. A blind follower of Aryan dogmatic principles, he is guided by Aryan religious, spiritual and cultural philosophy. He believes on eternity and immortality of soul. In course of time, he realizes the importance of Sumnima's culture, her philosophy of life and world. He is serious about his spiritual goals but succumbs to the charms of materialistic world. His son, an Aryan boy, marries Sumnima's daughter, a Kirati girl. Marriage between a boy and a girl of two opposite cultures signifies cultural assimilation and harmonization along with the unity in diversity. It connotes cultural liberalization and reformation in the ancient cultures of Nepal. Abstract ideas of Aryan culture and factual ideas of Kirat culture are integrated to create a new culture that brings the philosophy of materialism and spiritualism, or body and soul together. Cultural liberalism defeats the cultural and religious orthodoxy.

Illuminating History: A Retrospective of Seven Decades

Illuminating History: A Retrospective of Seven Decades

Axiopsychological Differences of Men’s and Women’s Gender Displays in Modern Ukraine

The study aim was to explain the axiopsychological differences in young men’s and women’s gender displays in modern Ukraine.
 Methods. The methods for theoretical analysis, synthesis and conceptual modelling of an individual’s life processes in the axiological dimension were used. The sample for the empirical study covered 300 students aged 17 - 22 years and 12 psychological examining techniques were used; the obtained data were subjected to one-way analysis of variance.
 Results. Significant statistical differences were found for 22 compared characteristics, symmetrically distributed between males (110 people) and females (190 people). We has found that the quantitative balance of axiopsychological gender priorities does not mean their semantic similarity: the polarization of respondents’ gender displays was recorded; in particular, women’s self-presentation focused on the top-teleological (absolute subject) level of life (expression of spiritual values ​​and goals), and men’ self-presentation focused on the mono-subject (causal-instrumental, individualistic-pragmatic) level. The study highlights the issues of ensuring the real gender equality in Ukraine by building a meritocratic society.
 Conclusions. The article presents the axiopsychological approach in personology and gender psychology and reveals corresponding operations to form an applied (psychological examining) model, which allowed us to obtain relevant scientific results about significant differences between Ukrainian men’s and women’s gender displays.