Work Of Spirit Research Articles

Workplace Spirituality and Experienced Incivility at Work: Modeling Dark Triad as a Moderator

Management scholars view workplace spirituality as an effective means of improving employee well-being and organizational productivity. However, a spiritual work environment may also be beneficial for controlling employees’ experiences of uncivil behaviors in the workplace. Drawing on conservation of resources theory and cognitive appraisal theory, we proposed and explored the linkage between workplace spirituality and incivility experienced from supervisors and colleagues in the workspace. We also investigated the moderating effect of the dark triad on the relationship. The data collected from two different samples (Sample 1—Banking industry, N = 225, and Sample 2—Information Technology (IT) industry, N = 220) provided support for our hypotheses. In both studies, we found a significant negative correlation between workplace spirituality and incivility experienced from the two sources (supervisors and colleagues). While only psychopathy moderated the linkage between workplace spirituality and supervisor incivility in Sample 1, the moderation effect of all three dark traits was significant in case of colleague incivility. In Sample 2, each member of the dark triad moderated the association between workplace spirituality and incivility experienced from seniors and peers. The findings provided support for the cognitive appraisal theory by explaining how the practice of workplace spirituality alters employees’ perceptions of uncivil behaviors shown by their superiors and peers. The study makes a significant contribution to theory, research, and practice by presenting workplace spirituality as a solution to the ever-rising epidemic of incivility in the workplace.

Evelyn Underhill and the Christian Social Movement

AbstractEvelyn Underhill is mainly known for her work in mysticism and spirituality. This article explores the political dimension of her work and argues her early work in mysticism and later work in spiritual direction and retreat work underpinned her engagement with leading figures in the interwar Anglican church and their social agenda. During this period Underhill worked closely with William Temple, Charles Raven, Walter Frere and Lucy Gardner among others. In the interwar years she contributed in important ways to the Church of England Congresses, and the Conference on Christian Politics, Employment and Citizenship (COPEC) initiative. She challenged what she called the anthropocentric tendency in the Christian Social movement and insisted on the centrality of the spiritual life for any effective social reform. Underhill worked to engage the general public, as well as Christian communities, in a spiritual life that she saw as essential to the efforts of individuals and organizations seeking to alleviate contemporary social harms.

Does Spiritual Work Environment Reduce Workplace Incivility? The Mediating Role of Prosociality

Organizational behavior researchers concur that the ever-rising growth of workplace incivility paralyzes the well-being of the organization, but how the occurrence of incivility can be scaled-down is yet to be known. To address this gap, we proposed and tested the effect of workplace spirituality on two types of workplace incivilities (experienced incivility and instigated incivility), based on the insights drawn from the conservation of resources theory and transactional model of stress. Taking intuition from the social exchange theory, we also investigated the mediating role of prosociality on the relationship between workplace spirituality and two forms of workplace incivilities. Using a time-lagged study design, we tested and replicated our model in two different field studies. Findings of both the studies revealed that workplace spirituality reduces the occurrence of experienced and instigated incivility at work. Prosociality partially mediated the relationship between spirituality and two forms of workplace incivility. Our study advances the literature on low intensity negative work behaviors and provides a solution to them in the form of workplace spirituality.

THE CASUS OF STRUCTURALISM

The history of structuralism, it would seem, should be a story about pure mathematics, and here the dream of modern knowledge about “hard methodological canons” free of uncertainty should just find itself. But in fact, it is the history of structuralism – this is the story of something opposite. About doubts, about searches, about “longing” – that which accompanies all serious spiritual work. And serious spiritual work comes from serious life. Structuralism comes from an extremely extreme immersion in the seriousness of life. And also from the experience of comprehension of this immersion. So in the ontogenesis and phylogenesis of structuralism, a place is found for German romanticism and Russian ro-mance, for German philosophy and Russian literary riticism.

Ontological Theology in Religious Zionism—Rabbi Y.M. Harlap as a Case Study

The present study sets out to shed light on R. Yaakov Moshe Harlap (1882–1951), Kabbalist, head of the Merkaz Ha-Rav yeshivah, in his understanding of ontological theology—material labor, meaning the basic life pattern, in which one gets up daily in the morning and goes to “work.” Did R. Harlap see labor as no more than a need and an obligation incumbent upon man to provide for his family? Or did he, perhaps, see labor as a religious value, an outgrowth of the theology he upheld? The conclusion is that work in the teaching of R. Harlap is not only needed to earn a living, but part of the multidimensional theology of Torah, textual–spiritual study and practical work effort. All this is part of the perfecting of the Land of Israel, which became central in the messianic age. Labor is a precondition and an indication of redemption—national, human and Divine.

Growing Up in the Dharma and Psychoanalysis: Watching the Conversation Change

ABSTRACT The intersection of Buddhism and psychoanalysis has now spanned multiple generations, each with their own emphasis on theoretical meeting points and places of departure. Observing and practicing both traditions from childhood into adult clinical practice has offered a particular vantage point from which to observe this unfolding and lively conversation. Of note, is the developmental trajectory that has ushered in a greater capacity in both clinical and Buddhist communities to sustain curiosity about the differences and resonant methods in these contrasting traditions. From a personal perspective, the author reflects on her own maturational process as she’s sought to bring these traditions into active conversation in both her clinical and spiritual work in ways that reflect the larger evolution of religious and psychoanalytic perspectives in dialogue.

Spirituality, sexuality and identity: A story of dis-possession

ABSTRACT Taking an autoethnograpic approach, this story begins with a personal account of the experience of growing up with a working-class North of England background in the late 1950s, and the emergence of sexual identity. Set in the context of changing national and international mores, the story unfolds to include the author's spiritual awakening and the impact of spiritual teachings about the nature of non-attachment, identity and freedom. As the paper explores, the freedom that comes from the first acknowledgement of sexual identity (in this case ‘being gay’) can be immense and life affirming, but may also be self limiting. There is a possibility of a more expanded consciousness through spiritual work that breaks the connection with the need to have any identity at all.

Perayaan Hari Suci Nyepi sebagai Implementasi Ajaran Yoga

<pre><em>Nyepi is a Hindu’s holy day which is celebrated by the Balinese to commemorate the new year Çaka. </em><em>Nyepi is very uniquecelebration because it is celebrated by eliminating all routines. Nyepi as a religious tradition and ritual can make a real contribution to the preservation of nature. The series of Nyepi ceremonies starts from melasti, nyejer, tawur kesanga, Nyepi day and ends with ngembak geni. The essence of the celebration of the Nyepi Holy Day is Catur Brata Penyepian consisting of: amati geni (not light a fire), amati karya (not working), amati lelungan (not traveling), and amati lelanguan (not eating and enjoying entertainment). At a higher level, Catur Brata Penyepian leads Hindus to hone their quality of self by controlling the inner flames of lust, eliminating physical work to increase spiritual work, increase the inner race, and not fixating on the pleasures of the world. With this understanding, a series of Nyepi ceremonies can be used as a means of discovering true truth within oneself, such as the teachings of yoga. The Astangga Yoga concept presents eight stages of yoga namely yama, nyama, āsana, prānāyāma, pratyāhāra, dhārana, dhyāna and samādhi. Astangga Yoga has been applied in the implementation of the Nyepi Holy Day series by clearing the senses to achieve true truth. The teachings of yoga dissolve in Nyepi Holy Day ceremonial activities which are carried out earnestly and wholeheartedly.</em></pre><pre><em> </em></pre>

Theory on the Ground: Ethnography, Religio-Racial Study, and the Spiritual Work of Building Otherwise

Abstract“We should be able to live and thrive, not just survive.” With these words, the Black feminist leaders of Women With A Vision (WWAV) in New Orleans refuse the religious and racist terror of post-Hurricane Katrina recovery—and theorize beyond the lethal logics that set their organizing home ablaze in a still-uninvestigated arson attack. This article approaches WWAV’s gauntlet as “theory on the ground”: theory developed in the midst of lived struggle, which carries forward the enduring resistant visions of generations past, and grows them in and through the geographies of the present, towards new and more livable futures. Drawing inspiration from Judith Weisenfeld’s study of religio-racial movements in New World A-Coming, this ethnography moves on the ground and in step with my comrades at WWAV to show how the spiritual work of building otherwise can transform both what we write (the content and theory of our scholarship) and how we write it (the methods and ethics of its undertaking). Centering WWAV’s world-building theory, learning from it, moving with it: this is essential decolonial academic praxis, which comes from and flows through a commitment to ending white supremacy and being an accomplice to Black liberation. In offering “theory on the ground” as both a model and an intervention, this article shows how ethnographers of religion, as well as those who use our tools and our texts, might study differently to build our field and our world otherwise.

Does Spirituality Work as a Buffer in Suicide: A Systematic Review

Does Spirituality Work as a Buffer in Suicide: A Systematic Review

«Досугов мирных светлые занятья…» Концепт ДОСУГ в русской литературе XIX века

In recent years, the question of peculiarities of the concept of LEISURE has become actual in Russian philological studies. However, little has been said about its use in nineteenthcentury literature. The semantic base of the concept of LEISURE, as well as that of rest, idleness, or entertainment, is free time. However, they are marked by considerable dissimilarities. In Russian literature of the nineteenth century, the true aim of leisure was thought to be the benefit that could be derived from free time. This idea is best testified by prosaic texts. The poetry of the early nineteenth century manifested in various forms the idea of leisure as indispensable for private life, compared to state service. The sphere of leisure included private occupations: reading, self-education, spiritual work (meditation, reverie, self-knowing), communication with friends, private correspondence. Leisure was also a prerequisite for literary work. However, those occupations were peculiar to the privileged class. In the middle of the nineteenth century, one of the discussion aspects of the social inequality problem was putting forward the peasant (a working man) as a potential beneficiary of leisure. Popular leisure was thought to consist mainly of intellectual occupations, i.e., education and mental development. Towards the end of the nineteenth century, due to growing political struggle, providing workers with leisure time was perceived as one of its incentives.

Oriental music culture

This scientific article attempts to reveal the history of today's reconstructed musical instruments, along with historical processes. One of the successes of the research paper is that scientists have tried to highlight the ideas. Historical gold leaves tell us that the history of our national musical instruments is a proof of the high future of the present. Intermediate, that is, the military trumpet of a properly shaped Central Asian population, the drum circle is a drum with a ring on the reminiscent of ancient Egyptian handicrafts. Eichgorn described tambourine as a small earthen palm and two percussion sticks. Safaiin is included in a group of rattles in which he appears from the ring. It is not accidental that the head of our state pays special attention to the spiritual and educational work in the implementation of this wide-ranging task. Announcement of spirituality and enlightenment as a priority of state policy is a guarantee of building a humane society in Uzbekistan. One of the peculiarities of the medieval music culture was that the musicians were not only able to play several types of musical instruments, but also composers themselves. Musicians were also the greatest musicians and poets of their time. In the Middle Ages, specialization in music led to the creation of specialized music workshops. The author states that an ancient flute instrument with a trumpet blend, and a flute accompanying flute, was accompanied by a flute (a neighbor) in which the Uzbeks skillfully sang, and the trumpet reported during ceremonies and military campaigns. Intermediate, that is, the military trumpet of a properly shaped Central Asian population, the drum circle is a drum with a ring on the reminiscent of ancient Egyptian handicrafts.

How Spiritual Leadership Affects Job Satisfaction and Workplace Deviant Behavior (Study at the Regional Secretariat of the City of Palangkaraya)

Examining the relationship of spiritual leadership to job satisfaction and workplace deviant behavior. This research was survey research. The population was the employee of the government of the city of Palangkaraya, Indonesia with its characteristics as civil servants (PNS) in all regional work units (SKPD) within the secretariat of the regional government of the city of Palangkaraya. The sampling technique used in this study was the stratified random sampling technique. The method and data analysis used SEM. This research contributed to the development of science, especially spiritual leadership. The application of spiritual leadership at the regional government secretariat of the city of Palangkaraya has the effect of creating a spiritual work climate where a leader constantly develops and practices spiritual values in his organization, especially altruistic attitudes.

Psychology of the exoteric: on the specifics of spiritual work at the initial stage of mastering esoteric knowledge and experience

The key ideas of esotericism regarding the spiritual transformation of a person in this article are considered in the context of psychological inner work on oneself at the initial (exoteric) stage of mastering esoteric knowledge and experience. It is noted that the external world penetrates into the inner world of a person, "imprinted", becoming an internal reality. This reality has various characteristics, acquires the psychological status of positive and negative emotions. In this regard, esoteric work as a whole is a "guide" for orientation in the space of the inner world and recommendations for changing internal states.

«Технологии себя» в условиях самоизоляции

Introduction. In the context of the COVID-19 pandemic, which spread around the world in early 2020, special attention is paid to external transformations in human life: forced staying at home, using personal protective equipment in public places, social distance, etc. Nevetheless, the inner world of a man is susceptible to serious transformations. Another necessary element that structures the world of self (J. Deleuze’s point of view) is turning into a potential carrier of the virus. Therefore, the problem of human reflection with the goal of taking care of oneself in a crisis situation is of particular relevance. The aim of the study is to substantiate the effectiveness of spiritual practices of the period of Antiquity and the early Middle Ages as forms of caring of the internal in a person in the pandemic. Methods. The author uses general scientific methods: analysis and synthesis, induction, deduction, abstraction. In addition, a comparative historical method, an interpretation method and a systematic approach are applied. With the help of the dialectical approach, the connection between the external and the internal in a person was designated. Scientific novelty of the study. Three scenarios of human responses to self-isolation in the context of an event (external) – meaning (internal) are outlined: orientation to an external event; creating an external event; appeal to the self. Results. In the context of self-isolation, staying alone with himself, a person faced a problem, a crisis of identity (empirical evidence for this problem was provided by psychologists and psychotherapists in Chelyabinsk and the Chelyabinsk region). This problem is due to the fact that the pandemic has reduced many of the person’s connections with the outside world (work, study, relationships with friends and relatives) and / or transferred them to a remote format. Therefore, consciously or optionally, at the level of an unreasonable request, a person has a need to rethink his self. Rethinking is a reflexive procedure when a person re-learns to communicate with his self. M. Foucault analyzed and systematized examples of spiritual work with I, looking into the practices of care of the self in ancient thinkers’ and early Christians’ studies. Conclusion. The COVID-19 virus has made significant adjustments to human life. No less adjustments were made to the events (F. Girenok) that fill the life of a person. A man’s replies to changes in his being can be laid between two poles: event and meaning. Even while at home, many continue to focus on the external, creating something of their own (for example, audiovisual production) or consuming the results of others. At the same time, orientation to meaning involves focusing on oneself. Philosophers and theologians who practiced self-care about two millennia ago, proposed different forms of reflection, pursuing one goal, to learn to talk with oneself.

L’umbanda est guérison ! Création et adaptation d’un dispositif thérapeutique au Portugal

This paper presents the results of research on a therapeutic device used in Umbanda, an Afro-Brazilian religion also present in Portugal. From an anthropological approach, it proposes to identify the modes and possibilities of adaptation of such religious health practices in a transnational situation. Based on ethnographic elements gathered in a house of worship in northern Portugal, this study focuses more specifically on the activities of the “healing group”, and on the discourses of its members. As many authors have already noticed, the practice of charity in Umbanda houses of worship has a therapeutic aim. The first contact with this Afro-Brazilian religion's rituals is often a quest to find solutions to health problems. Umbandistas express this explicitly, saying that “umbanda is healing,” in a spiritual, physical, and mental sense. The elements used in therapeutic practices are also grounded in a symbolic system, which encompasses all of the “spiritual work” performed in a house of worship. Such elements are also related to a cosmology and a religious worldview specific to this universe. Yet, due to their presence outside of Brazil through to a process of transnationalization, healing practices in Umbanda propose new modes of acting and thinking. Indeed, based on this study of a “healing group,” this paper will show how new rituals and spiritual entities highlight Umbanda's plasticity and its potentialities of adaptation, including in Portugal.

Fim e continuidade da arte segundo os “Cursos de Estética” de Hegel

Pretendo apresentar o que se seguiria à teoria do fim da Arte, constante nos “Cursos de Estética” de Hegel, em termos de funções atribuídas à criação e à recepção de obras de arte na contemporaneidade. Após explicar resumidamente o que significa neste contexto falar de “fim da Arte”, sustento a hipótese interpretativa de que o fim da Arte metafísica não implica que não se produza mais autênticas obras de arte, pois Hegel considera que, essencialmente, continuaria havendo arte na medida em que ela continua sendo produção espiritual, não natural. Indico que os textos permitem vislumbrar que apenas se deslocaria a sua origem enquanto obra espiritual: do Conteúdo do Espírito Absoluto para o conteúdo do espírito individual de cada artista contemporâneo. Concluo considerando se as definições hegelianas podem ser um critério ainda válido na Estética filosófica contemporânea.

Examining Moderating Effect of Industrial Relations Climate on Workplace Spirituality and Counterproductive Work Behaviour

Examining Moderating Effect of Industrial Relations Climate on Workplace Spirituality and Counterproductive Work Behaviour

Spiritual development and meaningful work: a Habermasian critique

ABSTRACTA dominant theme of the workplace spirituality discourse in HRD is its transformational nature which enables an organization to imbue work with purpose and meaning. Empirical studies have shown that providing meaningful work to employees enhances several indicators of organizational performance. However, this discourse ignores that such organizational interventions are shaped by capitalist power relations in which the organization is embedded. In this paper, I apply a critical theory perspective drawing from the work of Jurgen Habermas to show that workplace spirituality movement has emerged in response to the loss of meanings inherent in neoliberal capitalism. However, since this movement is operating on a logic of performativity and instrumental rationality, it represents an attempt to re-orient individual subjectivity and the spiritual realm of human experience to serve capitalism.

„VIELFALT SCHAFFT EINHEIT“: DIE BESONDERE FRIEDENSARBEIT DER ADYAN FOUNDATION / “DIVERSITY CREATES UNITY”: THE IMPORTANT WORK OF PEACE DONE BY ADYAN FOUNDATION

The article presents and evaluates a peacebuilding contribution between Christianity and Islam in Lebanon through the Adyan Foundation. It realizes its importance, influence and resonance at the political, social, educational and religious levels. Fulfilled 12 years of existence, its multi-religious strategic plan until 2026 includes education and spirituality work with young people, families, collaborators and diplomats, with specific and global focuses. All of its programs aim to motivate and experience peace work in the fields of culture and education, as well as in religious discourses and the media. Experiences and planning range from asylum for Syrian children in Lebanon to the organization of educational divisions of the Institute of Citizenship and Diversity Management in Lebanon, Iraq, Jordan and Morocco. This testifies to the possibility of building a more plural and peaceful world not only in the Arab world.