Spiritual Peace Research Articles

Spiritual Poverty in Islam (1): Its Harms from the Perspective of the Holy Qur’an and Hadiths

The current era, despite the many advances in communication, technology, scientific and economic development that has taken place in it, not only has not brought security and mental and spiritual peace for human beings; rather, it has added to the mental pressures, worries, anxieties, and inseparable material and worldly attachments. Some people in this period have neglected their origin and have become confused. If a person neglects the spiritual dimension of his existence and forgets the truth of his existence and his originality, he will suffer from spiritual poverty. Spiritual poverty with its harmful damages has many adverse effects on the spiritual life of man and causes anxiety, worry and stress for him and endangers his mental and psychological security. According to the teachings of religion and Islam, the source of all these psychological anomalies and disturbed memories is cutting off from God Almighty and unbelief. Some people spend all their purpose and motivation on physical affairs and they are unaware of their spiritual knowledge and spiritual dimension. This means that if a person does not communicate with his Creator, he will experience turmoil in his life, inner worries and mental illnesses. The present article, using a descriptive-analytical method and relying on Qur’anic and narrative documents, while explaining the concept of spiritual poverty, has analyzed its most important harms. The research findings indicate that the most important harms of spiritual poverty include: feelings of emptiness and depression, aimlessness and meaninglessness, anxiety, despair and hopelessness and torment in the hereafter.

ОТНОШЕНИЕ БЕЛГОРОДСКИХ СТУДЕНТОВ К ЗДОРОВОМУ ОБРАЗУ ЖИЗНИ И СПОРТУ

In recent years, in Russia as a whole and in the Belgorod region in particular, a healthy lifestyle (hereinafter - HLS) is gaining more and more popularity, and the attitude of young people towards it is changing depending on many factors - environment, material well-being, health and opportunities. The popularization of sports in the country and in regional educational institutions also has a great influence. The attitude of students of Belgorod universities and colleges towards healthy lifestyle and sports is becoming more serious: this can be seen from the increasing statistics of young people attending sports sections. In social networks, the number of groups and social advertisements devoted to healthy lifestyles, proper nutrition and sports is also growing. Propaganda of this direction began relatively recently, but today has become widespread among Belgorod residents. In addition, young people often jog on the streets of the city, or practice outdoors in open access sports grounds. In view of the prolongation of the pandemic in May 2020, such physical education activities in the fresh air gained mass and excitement. All of the above suggests that the attitude of young people to maintaining health, physical activity and spiritual peace is at a fairly high level. Today's youth is trying to take seriously the topic of health-saving technologies. In this article, the author reveals the concept of healthy lifestyles, explores the criteria for inclusion in a healthy lifestyle of Belgorod students, then analyzes the answers received through the survey and presents them in the form of diagrams.

MOTIVASI SOSIAL DALAM RITUS TAREKAT

The phenomenon of the tarekat in Javanese society, especially since the arrival of the spreaders of Islam until now, is firmly rooted among Muslims. Although there are criticisms that suspect that such practices can tarnish monotheism, in fact the activities of the tarekat never fade at all even more and more people tend to follow the tarekat activities where they live especially after there are many problems in people's lives. The field research, which took the object of special rituals in the qariahyah wa naqshabandiyah tarekat in the mojoroto Gelanglor sukorejo mosque, Ponorogo district, highlighted social motivations in the selasan rituals which were followed by selasan followers. In fact, many people who live around the mosque take part in the activities of the congregation qodiriyah wan naqshobandiyah. Nevertheless, their participation motivation is not singular because it is very dependent on the mindset, religious understanding and traditions that surround it. This study came to the conclusion that there was motivation [1] Improving the deeds of worship in the afterlife, [2] Looking for spiritual peace with the routine of worship activities held [3] Resolving the problems of their lives with the help of the spirit of the murshid. These various motivations show that we cannot make unilateral claims to the tarekat followers, especially the qodiriyah wa naqshabandiyah tarekat.

Exploring how different types of yoga change psychological resources and emotional well-being across a single session

ObjectivesYoga demonstrates beneficial effects in many populations, yet our understanding of how yoga brings about these effects is quite limited. Among the proposed mechanisms of yoga are increasing psychological resources (mindfulness, body consciousness, self-transcendence, spiritual peace, and social connectedness) that may bring about salutary effects on emotional wellbeing. Further, yoga is a complex practice comprising meditation, active and restorative postures, and breathwork; however little is known about how different components may affect mechanisms. We aimed to determine how an acute session of yoga (and its specific components) related to pre- to post- session changes in proposed mechanisms (psychological resources) and whether those changes were associated with positive changes in emotions. Design144 regular yoga practitioners completed measures of mindfulness, body consciousness, self-transcendence, social connectedness, spiritual peace, and exercise-induced emotions (positive engagement, revitalization, tranquility, exhaustion) immediately before and after a yoga session (N = 11 sessions, each a different type of yoga). Perceived properties of each yoga session, exercise exertion and engagement with the yoga teacher were assessed immediately following the session. ResultsPre-to post- yoga, levels of positive emotions (engagement, tranquility and revitalization) increased while exhaustion decreased. Further, all psychological resources increased and closely tracked improved emotions. Additionally, aspects of the yoga session correlated with changes in psychological resources (mechanisms) and emotions. ConclusionsYoga may influence multiple psychological mechanisms that influence emotional well-being. Further, different types of yoga may affect different mechanisms. Results can inform yoga interventions aiming to optimize effects through specific mechanisms such as mindfulness or spirituality.

Using Guided Imagery to Address Dyspnea and Spiritual Peace for End-Stage Heart Failure Patients: An Interdisciplinary Approach. (FR440D)

Using Guided Imagery to Address Dyspnea and Spiritual Peace for End-Stage Heart Failure Patients: An Interdisciplinary Approach. (FR440D)

‘A thought of home’ memorialising slavery and narrativising war in Horace Pippin’s paintings

ABSTRACTThis article investigates twentieth-century African American artist and World War I combat veteran, Horace Pippin’s multifaceted yet under-examined narrative paintings. Coming to grips with his self-reflexive artistic strategies and his experimental practice in which he does justice to the pain of daily ‘suffering’ in a search for the spiritual peace promised by a beautiful ‘sunset,’ this article examines the thematic and formal difficulties embedded in his determination to represent the ‘everyday’ lives of African American women, children, and men as liberated from a white supremacist US national context. Across his works, he bears witness to untold generations of black strategies of resistance in the face of traumatic suffering not by emphasising the exceptional atypicality but rather the ‘everydayness’ of chattel slavery as a historical institution and of World War I as a modern European phenomenon. The overall purpose of this article is to challenge the existing criteria within which we define Pippin’s body of work – as repeatedly demarcated according to seemingly clear-cut categorisations as related either to World War I, slavery, history, religion or domesticity – in order to do justice to his lifelong conviction regarding ‘My life story of art, that is my art, and no one else.’

Personal narratives of nurses who care for patients at the end of life.

Little attention has been paid to the ways in which nurses personally experience, understand and assign meaning to providing palliative care. A qualitative study of four nurses working with patients in the terminal phase in a hospital in Mexico was conducted to understand their lived professional experiences and relationships with death. Four interviews were analysed using the Greimasian actantial-semiotic model. Actants were categorised by narrative role and their actions were analysed. The grammatical features of the narration were also examined. Nurses sought a good death for the patient, which they typically achieved, and spiritual peace for themselves, which they often did not. Nurses placed a high value on personal, social and professional recognition for their work. The philosophical themes affecting nursing as a vocation that emerged included life and death, truth and honesty and the role of God and the family. These professional values were often contradictory, and these dilemmas should be addressed in professional training and support.

"Deluded Women" and "Violent Men": Women, Gender and Language in the Hicksite Schism

"Deluded Women" and "Violent Men":Women, Gender and Language in the Hicksite Schism Janet Moore Lindman (bio) On a First Day morning in February of 1823, Priscilla Hunt stood up to preach in the Pine Street Meetinghouse of Philadelphia. Aware of the tension between the elders of the Philadelphia Yearly Meeting and Elias Hicks, she declared that "strife and contention" were contrary to Christianity. "Reason alone," she asserted, would not "any more lead to God than that star which appeared to the wise men would have led them to God." After she had finished, a young man named William Evans rose to refute her sermon, saying, "these are not the doctrines of our religious society, we never professed to the world that reason leads to Christ." After he had spoken, Hunt, in supplication, asked that the "dark veil" spreading over those present would be "rent asunder" so they might see "the light of truth." When Hunt knelt those present immediately stood except for Evans, his father, Jonathan (who was an elder and a member of the powerful Meeting for Sufferings) and one or two others who hesitated; this breach of protocol ended the meeting in "a state of agitation." The Evanses' rude response to Hunt's preaching conveyed their dislike of her quietist theology versus their endorsement of evangelicalism, which had [End Page 1] become increasingly popular among American Friends. Notwithstanding these ill feelings, Hunt felt called to preach again; the next day she appeared at the Green Street meetinghouse and clarified her position on reason and revelation: "Do I say reason is the light that leads to heaven? No. I put no more dependence on reason than is due; for reason alone cannot guide a man in the way that is light." Nevertheless, she also stated that anyone "void of reason cannot know Christ." She reminded Friends to attend to the inner monitor that provided self-knowledge: "for until a man do see and know himself, he cannot come to the knowledge of God." Hunt not only advised her fellow travelers to look within for guidance, she prophesied an impending division among Friends. Providing a "searing communication" to the city's Quaker community, she proclaimed that they "had undermined their own habitations." She scolded them for following "forms" of religion without "the eternal word"; like the Romans at Christ's crucifixion, Friends had been haggling over "the fragments" of faith "to the utter neglect of the living eternal substance." Opinion had supplanted piety. She warned them of the dangers of "contentions, divisions and subdivisions," and feared that through the "blind zeal" and "self-will" of some, the "blessed truth and its advocates" would be "judged down."1 Hunt's vigorous condemnation as well as the indecorous conduct toward her (disapproved by some who attended the First Day meeting), was evidence of the deteriorating relations among American Friends during the 1820s. William Evans' behavior was disconcerting in what it revealed about the fractious situation in the Philadelphia Quaker community: as a youth, he questioned an elder's authority; as a member, he had disrupted the spiritual peace of the meeting; and as a man, he challenged the preaching of a woman.2 This last interaction—gender relations among Friends during the Hicksite schism—will be the focus of this paper. Scholars have attributed the origins of the schism to several factors, from class and occupational differences, to the increasing influence of evangelical religion as well as competing notions of religious authority and worldliness among Friends. This range of causes, however, has paid scant attention to gender. To address this gap in the scholarship, I will argue that gender became a significant attribute in how the "Great Separation" unfolded in 1827–1828. Both groups employed gendered behavior and language to defend their position and to castigate their antagonists. Specifically, men used gendered terminology against women of the opposing camp that played into both customary and contemporary concepts of white femininity. Gendered language, therefore, became a primary pivot [End Page 2] point in the disorder and confusion known as the Hicksite Schism. A crisis that had been building for nearly ten years, this schism exposed underlying gender conflicts that were representative of...

Peace Above All: Jimmy Carter, Moral Leadership, and the Camp David Accords

In an increasingly chaotic and tribalistic world, the remarkable peace forged by President Jimmy Carter between Egypt and Israel at the Camp David Accords is instructive. Although Carter failed to provide moral leadership on a large scale — although he could not communicate his moral vision to voters — he fulfilled it on a smaller scale at Camp David. For not only did he operate on a higher moral plane than Israeli Prime Minister Menachim Begin and Egyptian President Anwar Sadat, holding human life and peace to be more valuable than the materialistic disputes that had foiled previous efforts at conflict resolution; he was also able to convince them of his worldview’s value. President Carter thus fulfilled the two key criteria for moral leadership: He (1) operated on a higher moral plane than Begin and Sadat and (2) inspired others to ascend to that plane. The Camp David Accords prove the value of moral leadership. If Carter had appealed to self-interest or realpolitik, he would not have been able to forge peace between Egypt and Israel. But by acting as a moral leader, by appealing to widely and deeply held values such as justice, liberty, and brotherhood that both Begin and Sadat held dear, Carter was able to move past the stymies of the past. He was able to create outer peace from his own spiritual inner peace. And in casting aside cynicism for hope, hatred for a distinctly Christian version of love, Carter achieved one of the greatest successes not only of his presidency, but of any presidency.

Rachmaninov. “Six choirs for children’s or women’s voices”: specific of interpretation of the genre

Rachmaninov. “Six choirs for children’s or women’s voices”: specific of interpretation of the genre

Vivencias espirituales del adulto mayor en un Hospital de Día de la Red Almenara, en Lima, Perú

Objetivo: analizar vivencias espirituales del adulto mayor en un Hospital de Día de la Red Almenara, en Lima. Introducción: las vivencias son experiencias que viven los adultos mayores, surgen de su interior y forman parte de su carácter, la espiritualidad basada en creencias y valores se caracteriza por la relación con el yo, con el otro, con la naturaleza y con la vida. Material y métodos: investigación cualitativa, descriptiva comprensiva, realizada con 10 adultos mayores, el muestreo fue definido por saturación de discursos. La técnica fue la entrevista a profundidad con una guía de entrevista semi estructurada, aplicada en dos sesiones, respetándose los principios bioéticos. Resultados: se identificaron tres categorías generales: re-creando las concepciones de la espiritualidad; la espiritualidad en la práctica de valores y la espiritualidad desde la religiosidad del adulto mayor. Discusión: la primera categoría define el acercamiento a Dios a través de la oración y la religión, considerada una necesidad básica y humana para promover la calidad de vida. La segunda categoría, se refiere a la práctica de valores que es trascendente y se refleja principalmente en el amor y la solidaridad. La tercera categoría, señala que la espiritualidad brinda la oportunidad de estar en paz con uno mismo y con los demás. Conclusiones: las vivencias espirituales de los adultos mayores indican que ellos desean vivir mejor, usando lo que le resta de vida de la mejor manera posible. Por ello, se apoyan en la religiosidad y la práctica de valores para conservar la paz espiritual logrando así, un envejecimiento favorable.

Unique effects of religiousness/spirituality and social support on mental and physical well-being in people living with congestive heart failure.

People living with congestive heart failure (CHF) often experience increasing levels of depressive symptoms and declining quality of life with disease progression. Religiousness/spirituality (R/S) may mitigate these declines, but whether it does so above and beyond provision of social support has not been tested. 191 patients with CHF (64% male; Mage = 68.6years) completed surveys at baseline and 6months later. Four mental and physical outcomes were examined: depressive symptoms, positive states of mind, mental health-related quality of life, and physical health-related quality of life. Controlling for demographics and baseline health status, higher levels of spiritual peace and social support each uniquely predicted increased positive states of mind, only social support predicted improved physical health-related quality of life, neither spiritual peace nor social support predicted change in mental health-related quality of life, and only spiritual peace predicted reduced levels of depressive symptoms across 6months. R/S may play an important role distinct from social support in promoting well-being in people with CHF. Future research should examine the efficacy of attending to patients' R/S and developing interventions towards that end.

「全体的霊的平和（ホリスティック・スピリチュアル・ピース）」概念の提唱

「全体的霊的平和（ホリスティック・スピリチュアル・ピース）」概念の提唱

NILAI PENDIDIKAN DALAM KESENIAN RENGKONG DI CIANJUR JAWA BARAT: KAJIAN ETNOPEDAGOGI

This research are to describe the strucures and the etnopedagogy values in the Renkong arts in Cianjur, West Java. This research used descriptive analytical method with qualitative approach. The data were obtained from observation and interview. Findings show : (1) in the structure Rengkong can be found the history of Rengkong, the stage of Rengkong activities, the background location of Rengkong, the performers, the show time, the dance, the music, the equipment and the costume. (2) the etnopedagogic values that exist in Rengkong are, six human morals (human moral to God, the human moral to himself, the human moral to human, moral to nature, the human moral to time, and the human moral to reach physical and spiritual peace), caturdiriinsani (rich knowledge, obedient to religion, cultured, and skilled); and also gapurapancawaluya (healthy, kind, right, smart, and active. The etnopedadogic values found are life , education, moral, religion , and social.

Critical study of Indian and french philosophical literature: in search of wisdom, spirituality and rationalism

The Indian philosophy is enriched with incredible, spiritual wisdom. Indian history is full of examples where the literature was specially designed to promote “the aim of life”. The French literature is known more for its romanticism in the medieval times, pre or post renaissance whereas the Indian literature reflects spiritual romanticism. To begin with the French literature, we found an influence of Granada on the French spiritual literature. It is often said that probably there is no spiritual French writer who has not read Granada, especially of the 17th century. Based on our initial research, we found that French literature is blessed with extraordinary French philosophers. The wisdom in the French literature in fact worked as a catalyst in French enlightenment. Shruti, as per the Indian mythology are the words of god passed on to the mortals and spread verbally through generations. The four Vedas come under this category. Smriti means the literature which must be remembered after listening or reading and can be written. The works like Upanishads, Brahmanas and Puranas come under this category. The very essence of the Indian philosophical wisdom is to transform the metaphysical agony into spiritual peace.

SIGNIFICANCE OF LANGUAGE IN PEACE EDUCATION

Peace is another faction of human psychology. When one expresses peaceful behavior, then it signifies that he/she is in a state of spiritual peace and has sufficient knowledge of peaceful qualities with proper endurance of staying clam at any situation.Well it may be defined as the absence of violence and also the presence of states of mind and of society such as harmony, security accord, and mutual understanding. In order to better understand how to achieve peace on the global level, it can be marked as the absence of violent conflicts or wars between nations, states, and communities. It is equally important for us to examine the personal attitudes, values, and knowledge that provide the basis for working toward peace making and keeping it.While almost all of us want peace and prefer to live and work in a peaceful situation, there are some who wants to lead an anarchical life, since they are ignorant about the values of peace in their lives. The elements of peace must be explored and incorporated in the language we use in our discussions. Tolerance, understanding, empathy, cooperation, respect and gratitude are at the core of our peaceful coexistence on earth, but each of us may interpret these concepts somewhat differently based on our social and cultural values, our life experiences, and our beliefs about the world.Students and the peers are the building blocks of each and every generation and hence they must be equipped with various peaceful qualities such that they can carry this exclusive thought forward in the near future. For reflecting ideas, beliefs and concepts, children are encouraged to cooperate with peers to share information. Students are left to discuss, comment or decide about the solution to the problems regarding unethical activities. Students are also invited to ask questions throughout the peace education classes.We are growing up in a world where the remedy of every problem; may it be political or racial or religious or otherwise, tends to be solved through means of violence or unethical means. We have fallen prey to numerous World Wars, countless rebellions and mass massacres which ultimately leads to mass murders or genocide. These phenomenon have increased generation wise and now we are standing on the grounds of the 21st century. To maintain peace all over the world, several nations have indulged in making peace treaties to maintain international relations among them. Well, a better solution to maintain peace at high grounds is peace education which is a bright and innovative step to equip the countrymen with sufficient knowledge and different values of peace. It is a fact that peace education is one of the most planned processes to raise the learners ‘critical and psychic consciousness. Mostly peace educators believe that it provides students with a better understanding of their social, cultural as well as political contexts while at the same time considering the possibilities for action and change.Therefore, in our paper we would like to discuss on why and how language is the core requirement for peace education at both academic and international level.

Meeting patients' spiritual needs during end-of-life care: A qualitative study of nurses' and healthcare professionals' perceptions of spiritual care training.

To explore nurses' and healthcare professionals' perceptions of spiritual care and the impact of spiritual care training on their clinical roles. Many nurses and healthcare professionals feel unprepared and lack confidence, competence and skills, to recognise, assess and address patients' spiritual issues. Patients with unmet spiritual needs are at increased risk of poorer psychological outcomes, diminished quality of life and reduced sense of spiritual peace. There are implications for patient care if nurses and healthcare professionals cannot attend to patients' spiritual needs. A qualitative methodology was adopted. Recruitment was purposive. A total of 21 generalist and specialist nursing and healthcare professionals from North West and South West England, who undertook spiritual care training between 2015-2017, were recruited. Participants were required to be a minimum of 3months posttraining. Digitally audio-recorded semistructured interviews lasting 11-40min were undertaken in 2016-2017. Data were subjected to thematic analysis. Ethical committee approval was obtained. COREQ reporting guidelines were utilised. Two main themes were identified, recognising spirituality, with subthemes of what spirituality means and what matters, and supporting spiritual needs, with subthemes of recognition of spiritual distress, communication skills, not having the answers and going beyond the physical. Supporting patients as they approach the end of life needs a skilled workforce; acknowledging the importance of spiritual care and having skills to address it are central to delivery of best holistic care. Spiritual care is as important as physical care and supporting patients spiritually as they approach the end of life is vital. Appropriately trained, nurses and healthcare professionals are better able to assess, explore and meet patients' spiritual needs.

PSYCHOLOGICAL QUALITY OF LIFE AND WELL-BEING AS CORRELATES OF SPIRITUAL, RELIGIOUS AND PERSONAL BELIEFS

Today’s youth are the shapers and leaders of our global future and are often seen as healthiest cohort. But, their distressing state such as anxiety, depression, self harm, and disobedience shows that youth of today is not healthy psychologically. They undergo severe psychological distress due to many factors such as their own and family expectations, pressure for achieving success and excellence in walk of life and many others. The present investigation was planned to study predictors of psychological quality of life and wellbeing among youth populations. The sample for the study consisted of 754 youth within the age range of 16-29 years. They were assessed with World Health Organization Quality of Life (WHOQOL BREF) and World Health Organisation Spiritual, Religious, Personal Beliefs (WHOQOL - SRPB) Field Test Instrument. Data were processed by correlation and regression analysis. The results revealed that psychological quality of life and wellbeing is positively associated with spiritual, religious and personal beliefs among youth. Stepwise regression analysis identified eight predictors of psychological quality of life and wellbeing i.e. spiritual connection, meaning and purpose in life, wholeness and integration, spiritual strength, inner peace, hope and optimism, and faith.

Spiritual life and uncertainty in the sanitary area in oncological patients of a national hospital 2016

In the health field it is essential to take care of the spiritual dimension in the person diagnosed with cancer, because this phenomenon in particular is directly associated with the idea of pain, death and uncertainty during the disease process. Therefore, it is inevitable to strengthen the sense of hope and the desire for spiritual peace in the care of the patient and the family. The goal was to determine the spirituality and uncertainty in cancer patients in a national hospital. The methodology was quantitative study, cross section conformed by a sample population of 40 hospitalized patients; 2 instruments were applied: Scale of spiritual perspective and Scale of uncertainty, which were subjected to tests of validity and reliability, respecting ethical considerations. Results: It was found that: 87.5%, 7.5% and 5% achieved a moderate, high and low level of spirituality; in the dimensions: Spiritual practices found that 80%, 15% and 5% obtained moderate, high and low level and in spiritual beliefs, 80%, 15% and 5% have a moderate, high and low level. In the uncertainty variable, it can be seen that 60%, 22.5% and 17.5% managed to reach a moderate, high and low level. Conclusions: Spirituality and uncertainty, need to be valued in the process of nursing care. Caring implies a context of respect for spiritual beliefs and practices. Care in the approach of death should be emphasized in health education to offer safe hospital and domestic environments for the patient and family

Indian and French Philosophical Literature: In Search of Wisdom, Spirituality, and Rationalism

The Indian philosophy is enriched with incredible, spiritual wisdom. Indian history is full of examples where the literature was especially designed to promote “the aim of life”. The French literature is known more for its romanticism in the medieval times, pre or post renaissance whereas the Indian literature reflects spiritual romanticism. To begin with the French literature, we found an influence of Granada on the French spiritual literature. It is often said that probably there is no spiritual French writer who has not read Granada, especially of the 17 th century. Based on our initial research, we found that French literature is blessed with extra-ordinary French philosophers. The wisdom in the French literature infact worked as a catalyst in French enlightenment. Shruti, as per the Indian mythology are the words of god passed on to the mortals and spread verbally through generations. The four vedas come under this category. Smriti means the literature which must be remembered after listening or reading and can be written. The works like upnishads, brahamanas and puranas come under this category. The very essence of the Indian philosophical wisdom is to transform the metaphysical agony into spiritual peace.