Spiritual Worldview Research Articles

From Ethnic Nationalism to Cosmopolitan Mysticism: The Life and Works of Hossein Kazemzadeh Iranshahr (1884–1962)

This article examines the life and works of Hossein Kazemzadeh Iranshahr, focusing on the evolution of his thought from an ardent nationalist to a cosmopolitan mystic. It offers a detailed account of the spiritual transformation that Iranshahr went through around 1920 in Europe—a topic that has never been addressed in existing scholarship. It contextualizes his esoteric views, especially the influence of Theosophy on his thought in the context of the so-called “Occult Revival” in Weimar Germany. Finally, it discusses how Iranshahr’s emerging spiritual worldview impacted his intellectual outlook, especially his views on religion, nationalism, civilization, and race.

Bridging Spirituality/Religiousness and Ecotherapy: Four Psychospiritual Themes to Guide Conceptualization and Practice

Advances in the ecopsychology literature have yielded an increasing plurality of ecotherapy orientations. Simultaneously, clients' religious and spiritual (R/S) worldviews are becoming more diverse...

Some notes on the epic "gul and sanobar"

The present article discusses some notes on the epic which inherently belongs to central Asian nations called "Gul and Sanobar". The soul, spirit and tradition live in the written forms and carry all customs and history. The epic being analyzed in this article is one of them. Folk epics are an oral monument that poetically expresses important information about the emergence of our people, the formation and development of our statehood, the cultural and social life of our ancestors, the spiritual worldview. President of Uzbekistan Sh.M.Mirziyoev: "Poetry and generosity are our national pride.

Sacred art as the highest manifestation of a person's spiritual worldview

The article is devoted to the problem of the formation of a spiritual worldview, the spiritualization of a person, a meeting with the sacred world, God, which is very relevant in the modern technogenic world, through communication with the sacred art, which has its own symbolic language, its own characteristic for each religion, signs that are important for a person as a spiritual, in its main essence, being. The author reveals the nature of sacred art, compares attitudes towards it in the Middle Ages and in our time, reveals the deep symbols of sacred architecture and painting in Christianity, sacred architecture in Islam, and painting in Chan Buddhism. A comparative analysis of the symbols of the sacred art of these religions showed the profound unity of their main ideas: the idea of creating the world in the Void (Creatio ex Nihilo), the idea of the creation of the world by Light, the idea of the manifestation of the Word of God in Christianity and Islam; revealed the common goal of the sacred art of these religions — unity with God, the spiritual world, nature by getting rid of their egoistic subjectivity; discovered a similarity in the creative process of an icon painter in Christianity and an artist in Chan Buddhism and led to conclusions about the synonymy of the concepts of God in Christianity, Allah in Islam and Emptiness in Buddhism.

Views of eastern thinkers on the development of intellectual abilities in the scientific heritage

The article reveals some aspects of the development of intellectual abilities on the example of the spiritual heritage of the great thinkers of the East. The great thinker considers the role of the school and the teacher in the development of the child's worldview. In his opinion, a teacher should combine all the high virtues in a fair and just sermon. Each of the stages of a person's mental maturity has its place in the development of a person 's spiritual worldview and in the perfection of his intellectual potential. This means that a person “reaches the sky” to perfection through upbringing, and the best “companion” in him is to become knowledgeable, enlightened and, most importantly, intellectually capable by reading the example and book of life.

Паломнический туризм как технология религиозного воспитания личности

the results presented in the article allow us to justify the use of pilgrimage tourism as a tool in the formation of spiritual and moral values and worldview. The purpose of the study is to determine the specific features of pilgrimage tourism as a technology of religious education of the individual. The information base of the study was the stock, cartographic and statistical materials, including pilgrimage centers, as well as the sites of tourist organizations and materials collected during the expedition trips of the authors. The interdisciplinary nature of the research allowed us to use different methods from related fields of knowledge – religious studies, geography, sociology, and pedagogy. When interpreting the results of the study, historical, comparative-geographical methods and the method of statistical analysis were used. The results obtained allow us to substantiate the possibility of using pilgrimage tours as a religious education of a spiritual and moral person. In the course of the study, based on the analysis of the ideas of different authors, the value content of the conceptual apparatus of religious and pilgrimage tourism is determined. The system of developing religious education through pilgrimage tourism promotes the formation of a worldview, spiritual guidelines, ideals and meaning. The analysis of the role of pilgrimage in society allows us to distinguish its educational, missionary, charitable and spiritual-educational role. The results presented in the article can be used by pilgrimage centers, services of the Russian Orthodox Church for the development of pilgrimage tours, tourist companies for the promotion of religious tourism, geographers, historians in research and pedagogical activities when improving training courses.

The Role Of Spiritual And Moral Education In Personal Development

The issues of spiritual and moral education, healthy lifestyle and the formation of spiritual and moral immunity and prevention of threats to them are becoming increasingly important in the development of the individual. This article identifies the content of harmful habits, vices, shortcomings in the upbringing of the individual, analyzes the factors that influence their pedagogical influence in the family and the formation of the spiritual worldview.

Honoring Tribal Spirituality in India: An Exploratory Study of Their Beliefs, Rituals and Healing Practices

This paper presents an exploration of tribal spirituality in India. The study sought to understand the spiritual worldview of tribal communities in India within the context of a community engagement program between a university in India and a tribal community outside Mumbai. The purpose of the engagement was for students and academics to have a deeper understanding of tribal communities, and to formulate community development interventions that could improve their individual and family well-being. A qualitative research approach was utilized to guide the study. The data was collected from two samples, namely, six social work academics and 23 students. Semi structured interviews and focus group discussions were used to collect data from these aforementioned samples following a two-year immersion within this community. The data was analyzed as one dataset using thematic analysis. Three broad themes emerged from the data which focused on the characteristics of tribal communities, tribal spirituality and the healing methodologies used.

Spontaneous mystical experience among atheists: meaning-making, psychological distress, and wellbeing

ABSTRACT In religious individuals, spontaneous mystical experiences (SMEs) tend to reinforce pre-existing beliefs and are associated with enhanced wellbeing, mediated by adaptive interpretive frameworks and accepting social environments. The meaning-making and outcomes of SMEs among atheists have not been investigated to date. Using a grounded theory approach, the present study found that the SMEs of eight male and female atheists of diverse backgrounds resembled those of religious experiencers in phenomenal content, but differed with respect to appraisal, coping, and outcome. Challenges in reconciling the SME with secular views and values were common and linked to varying degrees and durations of psychological distress, especially in relation to negative reactions from the social environment. No participant embraced organised religion, but most adopted more agnostic or spiritual worldviews, and ultimately associated their SMEs with enhanced wellbeing in various domains. However, participants who reported persisting doubt and preoccupation about their SMEs experienced deteriorating mental health.

THE CULTURE OF THE KYRGYZ IN THE XVIII CENTURY

This article examines the material and spiritual culture of the Kyrgyz in the XVIII century. Some aspects of the traditional material culture of the Kyrgyz, such as housing, clothing and food, as well as the spiritual worldview of the Kyrgyz, are described. Its formation is inextricably linked with the nomadic civilization. It can be said that the nomadic way of life and the patriarchal-tribal way of life have left an indelible mark on the material and spiritual culture of the Kyrgyz. In addition, their surrounding way of life and means of subsistence were determined by the peculiarities of the nomadic lifestyle, the need to quickly change the place of nomadism and the seasonal nature of farming. In this article, an attempt is made to analyze the historical features of the material and spiritual culture of the Kyrgyz people in the period under review.

"АВЕСТО" - ИҚТИСОДИЙ ҒОЯЛАР МАНБАИ

Based on the Zoroastrian religion "Avesta", this article personifies the main ideas of the formation and development of the moral and spiritual worldview of mankind. The main goal is to ensure a free and prosperous life, and attention is also paid to the fact that good always conquers evil.The father of prosperity is labor, and the earth is his mother. Labor expended in the earth - this means turns a person into a powerful force, and as a result, the wealth obtained is material wealth

НАЙБІЛЬШІ ВИКЛИКИ, ЗАГРОЗИ ТА НЕБЕЗПЕКИ ДЛЯ СУЧАСНОГО УКРАЇНСТВА

The article is devoted to the study of the biggest challenges, threats and dangers for modern Ukrainianness. The issue of challenges, threats and dangers facing Ukraine and Ukrainianness since 1991 is very relevant today. Scientists who work in the field of crisisology distinguish the concepts of «challenges», «threats», «dangers», «crises», «risks», «catastrophes», «collapse», «wreck», etc. The theoretical and methodological basis of our study is a combination of scientific potential of crisisology, conflictology and Ukrainian studies. Crisisology, conflictology and Ukrainian studies face the task of transdisciplinary understanding of the essence and severity of these challenges, threats and dangers, which are relevant in many areas such as military-defense, geopolitical, demographic, state-building, spiritual worldview, ecological, economics, energy, information, cultural and artistic, linguistic, moral and ethical, scientific, nation-building, educational, political and legal, social, territorial, technological, financial, etc. To these are added threats and dangers: 1) large-scale war with Russia; 2) total spread of COVID-19 in Ukraine; 3) the implementation of a new geostrategic course in Russia (called «geopolitical revenge»); 4) spreading the ideology of the «Russian world», intensifying new attempts by the Russian Federation to dismember Ukraine, supporting separatization and federalization of Ukraine; 5) possible escalation of the Russian-Ukrainian and Armenian-Azerbaijani conflicts, which could lead to a new global confrontation and even a world war; 6) ineffective fight against corruption in Ukraine; 7) the lack of a proper response from the authorities to the need to immediately end Russia’s information and psychological war against Ukraine; 8) destruction of small and medium business and further financial and economic stratification of Ukrainian society; 9) procrastination with the solution of the poverty problem (in conditions when about 60% of Ukrainians are below the poverty line); 10) possible man-made disasters in Ukraine; 11) possible transformation of Ukraine from a subject into an object of international relations; 12) possible rejection of European integration; 13) discrediting the Orange Revolution and the Revolution of Dignity, in order to spread Russian narratives about the coup in Ukraine; 14) intensification of interfaith conflicts in Ukraine; 15) inadequate decision-making by incompetent authorities (threat of economic decline and large-scale financial crisis in Ukraine, possible change in Ukraine’s vector of development, threat of capitulation, refusal of the authorities to resolve the «Ukrainian crisis» (which began after Russia’s aggression and has become a factor influencing the security of Europe and the world) from the standpoint of Ukraine as a subject, not an object); 16) refusal to solve the problems of internally displaced persons; 17) possible «freezing» of the Russian-Ukrainian armed conflict in order to further destabilize Ukraine; 18) strengthening of geopolitical and geoeconomic instability, intensification of intercivilizational and geopolitical confrontation in the world; 19) possible decline of democracy and rise of authoritarianism in Ukraine; 20) expansion of the border with Russia (in case of its absorption of Belarus); 21) possible disintegration of Ukrainian society and world Ukrainiannes; 22) further violation of international law by the Russian Federation; 23) exacerbation of the economic and migration crisis in Europe; 24) radicalization of part of the Islamic world; 25) due to the collapse of the USSR. The challenges, threats and dangers facing Ukrainians can unfold at the global, continental and national levels. Ukrainians must find adequate answers to modern challenges and mechanisms to minimize threats and dangers; ensure stable economic growth; to create a powerful system of national security, army and defense-industrial complex; find ways to ensure national interests in the current crisis; to develop optimal models for resolving the Russian-Ukrainian armed conflict, reintegrating the population of the occupied territories and restoring the territorial integrity of Ukraine.

The many meanings of organic farming: framing food security and food sovereignty in Indonesia

This paper contributes to the discourse on food policy, particularly in relation to organic farming in Indonesia. Organic farming was first adopted by non-state actors in Indonesia, by faith-based organisations and then by small farmer associations, while the state support for organic agriculture followed at a later date. The three groups, represented in this study by three case studies, adopt different positions with regard to the definition of organic agriculture and its relevance to food self-sufficiency, food security and food sovereignty. For Bina Sarana Bhakti Foundation (BSB), organic farming is both a spiritual worldview and a practical philosophy. For the Indonesian Peasant Union (SPI), organic agriculture foremost is a political tool to resist global capitalist agriculture. Despite their very different outlooks, both these two civil society organisations see organic agriculture as a post-materialist enterprise directed towards explicitly social-political goals. By contrast, the government’s engagement in organic agriculture, although laced with evocative phrases such as “back to nature”, is driven primarily by visions of developing a new niche market for Indonesian exports. The Indonesian State adopts a one-dimensional productivist definition that excludes different meanings and traditions of organic farming. The reduction of the meaning of ‘organic’ to ‘organically certified products’ excludes farmers who consider that they are practicing organic agriculture. We conclude that there is a strong case to be made that the State should relax its regulatory grip on the organic sector, to create room for sorely needed innovation and cooperation among the different actors involved.

The fragile spirituality of parents whose children died in the pediatric intensive care unit

Spiritual care is recognized as a relevant dimension of health care. In the context of pediatric palliative end-of-life care, spirituality entails more than adhering to a spiritual worldview or religion. Interviews with parents whose critically ill child died in the pediatric intensive care unit revealed features of a spirituality that is fragmentary and full of contradictions. This type of spirituality, which we refer to as fragile, speaks of parents’ connectedness with the deceased child and the hope of some kind of reuniting after one’s own death. Acknowledging that fragments of spirituality can be part of parents’ experiences in their child’s end-of-life stage can be a meaningful contribution to compassionate care.

The Influence of Race-Related Stress on Eating Pathology: The Mediating Role of Depression and Moderating Role of Cultural Worldview Among Black American Women

The current study aimed to advance the eating pathology literature through investigating the association between a salient stressor for Black American women (race-related stress) and eating pathology, while also examining the potential mediating role of depressive symptoms on this association. In addition, the study aimed to examine the potential protective role of cultural worldview in this model. A community sample of 119 Black women between the ages of 18 and 60 years ( M = 36.34, SD = 12.51) were recruited for the study. Results supported a significant indirect effect of race-related stress on eating pathology through depressive symptoms. Moderated mediation analyses revealed a conditional effect of depression at various levels of worldview. Contrary to our hypotheses, participants with a more collectivistic and spiritual worldview often engaged in more eating pathology as a result of self-reported depressive symptoms stemming from experiences of race-related stress. Implications and future directions are discussed.

Gordon Kaufman and a Theology for the Seeker

This article begins to develop a theology for the multi-worldview seeker, based on the constructive theological work of Gordon Kaufman. Seeking, as discussed in this article, is an attitude of life, characterized by interest in more than one theological, philosophical, or spiritual worldview, without any short or mid-term intention to commit oneself to one of them. In the United States, the Unitarian Universalist Association is a denomination that houses many theological seekers. The principles and sources of faith of that denomination offer an interesting foundation for the attitude of seeking. Constructing a theology for the seeker based on these principles should include a coherent account of concepts such as truth, God, spiritual growth, and ethics as they might follow from those principles. This article identifies possible incoherencies in the use of these concepts by seekers and proposes ways to escape them.

Reflection of the realities in the translation of fiction

Regardless of what a translation is, for example, literary translation, simultaneous translation, scientific translation, translation is recognized as a complex creative work, subject to certain positions and postulates, as well as the translator’s personality. It is also true that fiction is primarily associated with the spiritual world view and way of life of people. Because literary translation is a kind of translation, which is a genre of fiction in another language, self­motivated creative work. It is an artistic tool for cultural and linguistic study of the world, a universal and modern manifestation of human thought, knowledge and understanding. Folk science is a theoretical basis, one of the fields of science capable of solving literary and linguistic problems. And the translation of an artwork is a kind of artistic expression, which is the mastery of the artistic spirit of the original work in another language, accurate, true, qualitative. One of the most difficult problems in translation, especially in literary translations, is the emergence of realities and artistic composition. Realities are also known as “life, culture, historical epoch, social system, state structure, that is, the uniqueness of one nation, its uniqueness for peoples”. The article provides a story by Berdibek Sokpakbayev written in Kazakh “My name is Skin” translated into Turkish and Russian, the question of reality in translation, the concept of reality, the views of linguists and translators, some of the assumptions made in an attempt to analyze and consider the proposals. Key words: translation theory, realities, Berdybek Sokpakbayev, children’s literature, My name is Kozha.

Kaygy – is not a tragedy, it is primarily an ability to think

In the Kazakh history there is more than once a situation when eminent personalities put the integrity of the nation, a bright future, the unity of the native land and the fate of the people above their own. A significant place in the development of Kazakh philosophy is Asan-kaygy – the founder of philosophical tales.The tales of Asana-kaygy contain extensive information about the spiritual worldview, culture, history and geography of that period. His zhyrau are devoted to acute issues of the present, which the author proposes to discuss. Zhyrau, being a source of justice, had power over the khans and their subjects. The views of Asana-kaygy formed the essence of the philosophy of that era, and his work was filled with anxiety for the future of the people.The article is devoted to the study of the heritage of Asan-kaigy (XV century), based on its own deep philosophical views of zhyrau, as well as on the national worldview, which has tended to freedom of the Kazakh people. The article analyzes such concepts as «Zhergyyk», «Zaman», «Kaygy», and traces their interconnection with the modern achievements of Kazakhstan.Zhyrlau Asan-Kaygy actually became the basis of the outlook of the Kazakh people, its spiritual core and a certain guideline for gaining independence.Key words: Asan Kaygy, Kily zamy, Kazakh philosophy, Zheruik, Mangilik El, Kazakh Country.

ФУНКЦІЙНИЙ ПОТЕНЦІАЛ ІМПЕРАТИВА У ВИСЛОВЛЕННЯХ РЕЛІГІЙНОЇ СЕМАНТИКИ (на матеріалі творів Г. Ф. Квітки-Основ'яненка)

The proposed article deals with the issue of the specific language of religious semantics as unique products of the thinking and speech activity of Ukrainians in view of the nature of their spiritual worldview. The relevance of the study is caused by necessity to follow up the realization of the peculiarities of Ukrainian’s appeals to God. The main task of the article is the analysis of the actual material, collected by the method of a complete sample from the works of H. F. Kvitka-Osnovianenko. The purpose of the proposed study is to reveal the specifics of the linguistic design of appeals of Ukrainians to God. It is indicated on the specifies the structural features of sentences that can express appeal to God, their functional-semantic peculiarity. An attempt to determine the functionality of the predicate-imperative as a center-forming element, including the transformed phraseologized sentences-interjections, was made. The examples of man’s conversion to God are statements presented in the form of imperative sentences with a clearly defined constituent in the form of an imperative (at the grammatical level). The imperative is quite suitable for the expression of various functional-semantic types of appeal to God. The vocative together with the predicate-imperative are the semantic-grammatical center of imperative religious sentences-statements. The ability of the imperative-vocative combination to transform into exclamatory sentence-phraseological units allows us to ascertain the functional potential of imperatives in the statements of religious semantics. Key words: imperative, imperative sentence, religious semantics, exclamatory sentences, communicators.

Haitian Children’s Disaster Trauma: Validation of Pictorial Assessment of Resilience and Vulnerability

The House-Tree-Person (HTP) drawing test has been culturally adapted for Haitian children and objectively scored for resilience and vulnerability (Roysircar, Colvin, Afolayan, Thompson, & Robertson, 2017). The HTP was used to assess 88 Haitian children’s adjustment to the 2010 earthquake and the continuous trauma of societal inequalities. The study examined the validity of the adapted HTP test and its dimensionality. The study included participant interviews with child self-report measures of self-esteem, as perceived by self, peers, and family; posttraumatic symptoms; and self-concept. All measures were translated and administered in Créole. Analyses included standardized sample scores; descriptive statistics; internal consistency reliability; interscale correlations; a generalizability study showing that there were no differences in HTP scores due to novice or expert raters; and an exploratory factor analysis of HTP scores indicating three factors and accounting for just under 50% of the variance. The three dimensions, HTP Resilience-Vulnerability Integrated, House Feeling Safe, and Person Feeling Unloved, are discussed within the international literature on child disaster trauma assessed pictorially, and within Haitians’ spiritual worldview of suffering and endurance.