scholarly journals Role of Yoga in Pacifying Terrorism

2016 ◽  
Vol 4 (1) ◽  
Author(s):  
Kalpana Gupta ◽  
Pratima Singh
Keyword(s):  
Basic Needs ◽  
Human Beings ◽  
Peace Of Mind ◽  
The Earth ◽  
Level Of Consciousness ◽  
The World ◽  
The Senses ◽  
The Universe

<p><em>Love is the base of the universe; it is the cause of the existence of creatures on the earth. This is one of the basic needs of human beings. Everyone wants peace and love but lust, materialistic desires, bubble fame, wealth, misguided patriotism lead to destruction and chaos in the world. God has given human beings no religion, these are human beings who put label of religion on themselves and call God by different names Allah, Ishwar, Jesus and so on. God is one and all the religion leads us to same path. No religion leads us to destruction, violence and bloodshed. No wars and terror should be launched in the name of religion. Some fanatic Muslims believe in <strong>JIHAD</strong>, according to them Islam is in danger and for the safety and existence of Islam; Muslims should stand up together and fight. This fanaticism should not be sprouted on this earth. Generally an average person's level of consciousness is rather low. He is enslaved to life and lives on false hopes and illusions.</em></p><p><em>He spends his life in ignorance, experiencing joy and sorrow, success and failure, love and grief without ever really coming to the ultimate realization. Under the influence of sensation and passion, people commit errors which they subsequently regret. They delude themselves by looking for peace, happiness and self accomplishment through the pleasure of the senses. Materialism does not give us peace of mind and inner calm. There are so many examples throughout the world of people who have everything they need materially but they are nevertheless unhappy, restless and tormented.</em></p>

scholarly journals Reinterpretasi Relasi Tuhan dan Manusia Syed Muhammad Naquib Al-Attas

2018 ◽  
Vol 4 (1) ◽  
pp. 74-95
Author(s):  
Tri Arwani Maulidah
Keyword(s):  
Human Beings ◽  
Concept Of God ◽  
Spiritual Dimension ◽  
The Earth ◽  
The World ◽  
Body And Soul ◽  
Five Senses ◽  
The One ◽  
The Universe

The article attempts to reanalyze the concept of God, human, and their relation. God, in Islam, is The One, The Life, The Eternal, and The Endless. His Oneness is absolute, but His Absoluteness is unlike the absoluteness of the universe. God is transcendent and immanent at the same time. Al-Attas distinguishes the concept of God as Rabb and God as Ilāh. Human, to al-Attas, is spirit and organism, and body and soul. The organismic side of human beings along with their five senses functions to help them living in the world. The spiritual dimension of human beings, on the other side, has an ability to formulate a set of meanings which involve assessment, differentiation, and explanation. When we observe the relation of God and human from the concept of tawḥīd ulūhīyah and tawḥīd rubūbīyah we will find two interrelated role of human, namely the role as God’s servant and the role as God’s representative and mandate (khalīfah) on the earth. These two roles are inseparable. Al-Attas argues that separation of the two will create imbalance personality of the human. It will subsequently jeopardize their existence and the earth they live on.

Sustainable Agriculture - The Indian Way

2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Naachimuthu K. P.
Keyword(s):  
Developing Countries ◽  
Well Being ◽  
Farm Animals ◽  
Human Beings ◽  
Holistic Learning ◽  
Divine Essence ◽  
The World ◽  
Natural Farming ◽  
The Universe

The five natural elements (earth, water, fire, air, and sky), the sun and the moon, plants, trees, birds, and animals, came into existence much ahead of the human beings. In fact, man, as a part of nature, was the last creation in the universe. Though, we (human beings) have been created with the superlative degree of intellect, there is so much that can be learnt from nature, traditions of wisdom from the world teach us that a divine essence flows through all creations. Together with nature, man can co-create groundbreaking ideas that would help create wealth and well-being, for nature offers solutions for inclusive growth and sustainable development. Food scarcity is the major issue concerning the developing countries these days, one out of every 8 person in the world goes to bed without food (FAO, 2012). Of the several hundred million hungry people in the world, 98 percent are in developing countries. There were several things done to alleviate this problem, but the consequences of those actions are even more costly. Usage of heavy machines, pesticides and chemical fertilizers in the soil created a lasting impact causing imbalance in ecosystem, degradation of soil, soil erosion and land degradation. Natural farming is an ancient form of agriculture which follows the principles of nature to develop systems for raising crops, and livestock that are self-sustaining. The present paper attempts to explicate the sustainable nature of natural farming, as against the quick fix solution agriculture of using fertilizers, and chemicals. This holistic learning outlook also tries to bring out the role of farm animals (and remain of farm animals, and farm produces), microorganisms in the soil, in creating food abundance, concerns about food loss and food wastage and its global impact.

Kehancuran Alam Semesta dalam Al-Qur'an Perspektif Kosmologi

SUHUF ◽  
2015 ◽  
Vol 2 (1) ◽  
pp. 73-94
Author(s):  
Efa Ida Amalia
Keyword(s):  
Human Beings ◽  
The Earth ◽  
Total Destruction ◽  
The World ◽  
Expansion Of The Universe ◽  
End Of The World ◽  
The Universe

The purpose of this research is to know about the process and the steps of the destruction of the Universe (kiamat) in the Qur'an. This phenomenon will be explained through cosmological perspective. Al-Qur'an mentions the phenomenon of the end of the world (universe) or (kiamat) in many verses for more than 700 times. Therefore, human beings are supposed to be able to “read” the phenomenon of the universe.   According to the Qur'an, destruction is divided into two categories: the first is total destruction of the universe and the second is the day of resurrection. The first one is the final destruction of the universe known as the doomsday. At this stage, the expansion of the universe is ceased and leaves the contraction space caused by gravitation. As the  result, all things are more closed to others and destruction cannot be avoided. The second destruction is the destruction of the earth which is caused by human beings attitude

From Russian Icaria to Russian Cosmism

2021 ◽  
Vol 64 ◽  
pp. 361-368
Author(s):  
Fedor I. Girenok
Keyword(s):  
Space Flight ◽  
Human Being ◽  
Human Beings ◽  
The Earth ◽  
The World ◽  
Global Problems ◽  
History Of ◽  
Definition Of ◽  
The Universe

In the article the author analyzes the phenomenon of Russian cosmism and shows its difference from other possible varieties of cosmism. The author understands Russian cosmism as the idea of extending the definition of the universe by the human beings. A human being doesn’t simply have his place in history, on the Earth and in space, but also broadens it by means of his material and spiritual actions. The idea of the world broadening was popular among Russian naturalists in the 19th and the 20th centuries. The most prominent figures among the Russian cosmism followers were N.F. Fedorov and K. E. Tsiolkovsky. The author distinguishes three directions in the history of Russian cosmism – religious, natural-scientific and artistic-poetical. According to the author, only after Gagarin’s space flight the idea of Russian Icaria transferred itself into Russian cosmism. The article studies the sources of Russian cosmism and explains the meaning of anthropocosmism. The author arrives at the conclusion that Russian cosmism offers its own approach to solving modern global problems that differs from the ideas in the reports to the Roman club.

scholarly journals ROLE OF HEMANT RITU (EARLY WINTER) FOR MAINTEINANCE AND ENHANCEMENT OF BALA (STRENGTH)

2021 ◽  
Vol 9 (4) ◽  
pp. 829-832
Author(s):  
Shilpa Kachhawaha ◽  
Rajesh Kumar Sharma ◽  
Dinesh Chandra Sharma
Keyword(s):  
The Body ◽  
The Sun ◽  
Heating Effect ◽  
Human Beings ◽  
The Moon ◽  
Review Of Literature ◽  
The Earth ◽  
Body Strength ◽  
The World

Seasons (Ritus) are the inherent global earth clock and the rhythm of the world. As per Ayurveda year is divided into six seasons, in which three season Shishira, Vasanta and Greeshma are known as Aadanakala . Other three seasons Varsha, Sharad and Hemanta are said to be Visargakala. In Visarga kala, as the Sun is located in southwards position, its heat reduces or slows down due to the effect of time and its position with respect to the Earth, wind, cloud and rain. The power of the Moon is predominant. Rainwater decreases the heating effect of nature. All of these lead to the predominance of non- dryunctuous, amla (sour), lavana (salty), and madhura (sweet) rasa respectively and step by step rise of body strength in human beings during these three seasons. Out of all the Ritus, Hemanta Ritu is a unique Ritu in terms of having uttam bala. Falling in Dakshinayana, moon is very powerful than sun, Madhur rasa is predominant in this Ritu, so the strength (Bala) of person enhances during this period. This article focuses to disclose thorough review of literature of Hemant ritucharya and its implication towards maintenance and enhancement of Uttam Bala. In Ayurveda oja, veerya, prana, kapha etc terms are considered as synonyms of Bala. Besides prakruti(genetic), sara(physiological) and aahar(diet), kala (season) is one of the prime factors to govern the Bala of the person. Bala stands for the strength of the body in terms of physical, mental, immunological and resistance to the body, the word Bala is being used in different contexts to denote various aspects accordingly. Keywords: Visarga kala, Hemant ritu, Bala

scholarly journals DA’WAH IN THE QUR’AN (THEMATIC TAFSIR)

2019 ◽  
Vol 4 (2) ◽  
pp. 307-329
Author(s):  
Andri Nirwana
Keyword(s):  
Professional Roles ◽  
Human Beings ◽  
Good Information ◽  
The World ◽  
Good For ◽  
Text Language ◽  
The Universe

Submission of good information to others is a human dedication to the universe. All human beings created have a vision and mission of life, namely devotion to the Creator by doing good for all nature and everything, depending on the profession and the role of each. The problem in this article is that De Jure all Muslims are obliged to improve this nature with da'wah, but De Facto found very few Muslims who preach according to their respective professional roles and find a lot of challenges in delivering da'wah so as to make Muslims less concerned about da'wah efforts in this universe. Against this problem, researchers used the Hermeunetic method that focused on the text language of the Qur'an and its interpretation to increase the motivation of Muslims in carrying out da'wah activities according to their respective professions for the good of the world. The results of this study were found in the Qur'an to find a lot of motivation for preachers to gain success in their missionary endeavors in the world and in the hereafter. The benefits of the results of this study are to provide motivation for preachers to always be istiqamah in carrying out their da'wah efforts, for the glory of Islam on this earth.

scholarly journals DA’WAH IN THE QUR’AN (THEMATIC TAFSIR)

2019 ◽  
Vol 4 (2) ◽  
pp. 307-329
Author(s):  
Andri Nirwana
Keyword(s):  
Professional Roles ◽  
Human Beings ◽  
Good Information ◽  
The World ◽  
Good For ◽  
Text Language ◽  
The Universe

Submission of good information to others is a human dedication to the universe. All human beings created have a vision and mission of life, namely devotion to the Creator by doing good for all nature and everything, depending on the profession and the role of each. The problem in this article is that De Jure all Muslims are obliged to improve this nature with da'wah, but De Facto found very few Muslims who preach according to their respective professional roles and find a lot of challenges in delivering da'wah so as to make Muslims less concerned about da'wah efforts in this universe. Against this problem, researchers used the Hermeunetic method that focused on the text language of the Qur'an and its interpretation to increase the motivation of Muslims in carrying out da'wah activities according to their respective professions for the good of the world. The results of this study were found in the Qur'an to find a lot of motivation for preachers to gain success in their missionary endeavors in the world and in the hereafter. The benefits of the results of this study are to provide motivation for preachers to always be istiqamah in carrying out their da'wah efforts, for the glory of Islam on this earth.

scholarly journals “Orpheus in Hell”: The Transformation of the Myth of Orpheus and Eurydice in Boris Poplavsky’s Novel Home from Heaven

2020 ◽  
pp. 90-109
Author(s):  
Ivan I. Nazarenko ◽  
Keyword(s):  
Future Generations ◽  
The Novel ◽  
Modern Times ◽  
Orpheus And Eurydice ◽  
The Earth ◽  
The World ◽  
Love Relationship ◽  
Self Knowledge ◽  
The Universe

The study aims to interpret Boris Poplavsky’s novel Home from Heaven (1935) through the prism of the myth of Orpheus and Eurydice to identify the author’s concept of love, art, and the structure of reality. The novel Home from Heaven contains allusions that refer to the myth of Orpheus and Eurydice. The grounds for comparing the myth and the novel plot are seen in the fact that, in his poetic legacy, Poplavsky uses the metaphor of Orpheus in hell to express his own attitude. Poplavsky’s polemic with the ancient myth, with the understanding of the nature of love and the creative genius is revealed and explained by a change in axiology. The principle of allusions to the well-known myth is determined: it is not a manifestation of collisions of the myth in modern times, but a travesty of the mythological plot. In Home from Heaven, Oleg, the modern Orpheus (aspiring writer), does not descend into the realm of the dead for Eurydice, but he himself tries to return to the earthly reality from the “metaphysical hell”, escapes from God with the help of the female love of Eurydice (Tanya and Katya). Poplavsky’s image of the universe is the opposite of the ordered mythological model of the world: “heaven” is the world of culture and the subconscious, which correlates with the lower, infernal space of eternal torment. It is concluded that the modern man sees “hell” (not Hades) both in the metaphysical sphere of the spirit (culture) and in the earthly reality (in the sphere of eros). The correspondence of the modernist aesthetics to the semantics of the plot of the novel is justified: the modern Orpheus, like the ancient one, cannot save love and be saved by love in the “hell” of being. Poplavsky’s inversion of the myth of Orpheus and Eurydice clarifies his concept of love. A harmonious love relationship between people, uniting them into one whole, is impossible because people are prisoners of their consciousness and cannot fully open its content to others. Oleg discovers that, in order to achieve harmony, it is necessary to “build” a house on the “earth” and in the “heaven”, combining the physical with the spiritual. The modern Orpheus, having accepted the fate of the writer, fulfills his mission: having discovered the “hell” of culture and of his own consciousness, having plunged into the “hell” of the earthly reality, he does not succumb to the false art of Eurydice and discovers the true Eurydice—the Word. He returns to God within himself, to culture, but he knows about reality and unites the “heaven” and the “earth” in the “home” of his own creativity, thereby overcoming the total “hell”. According to Poplavsky’s concept, however, the modern Orpheus cannot claim the role of a medium, a prophet, and art is unable to reveal the future. Art does not transform reality, does not grant immortality to the creator, and is itself not immortal, but destroyed by time. Therefore, the epistemological (cognition of being and self-knowledge) and communicative (transfer of spiritual experience to representatives of future generations) functions of art remain.

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

scholarly journals III. On the nature and construction of the sun and fixed stars

1795 ◽  
Vol 85 ◽  
pp. 46-72 ◽  
Keyword(s):  
Central Body ◽  
Planetary System ◽  
Considerable Progress ◽  
The Sun ◽  
Great Satisfaction ◽  
The Earth ◽  
The World ◽  
Celestial Bodies ◽  
The Universe ◽  
Made In

Among the celestial bodies the sun is certainly the first which should attract our notice. It is a fountain of light that illuminates the world! it is the cause of that heat which main­tains the productive power of nature, and makes the earth a fit habitation for man! it is the central body of the planetary system; and what renders a knowledge of its nature still more interesting to us is, that the numberless stars which compose the universe, appear, by the strictest analogy, to be similar bodies. Their innate light is so intense, that it reaches the eye of the observer from the remotest regions of space, and forcibly claims his notice. Now, if we are convinced that an inquiry into the nature and properties of the sun is highly worthy of our notice, we may also with great satisfaction reflect on the considerable progress that has already been made in our knowledge of this eminent body. It would require a long detail to enumerate all the various discoveries which have been made on this subject; I shall, therefore, content myself with giving only the most capital of them.

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