Study on the Utility of KOREAN HAPKIDO as a Modern Physical and Spiritual Training

J-Institute ◽  
2018 ◽  
Vol 3 (1) ◽  
pp. 5-13
Author(s):  
Eui-young Kim ◽  
Keyword(s):  
1993 ◽  
Vol 29 (2) ◽  
pp. 169-184
Author(s):  
Michael Stoeber

Some scholars have responded to the apparent differences between monistic and theistic mysticisms by emphasizing the role of socio-religious interpretations of the experiences. Both monistic and theistic experiences, they point out, are described as wholly unlike normal sensory events. These mystics claim to go beyond the usual categories of cognition; the experiences are said to be spaceless and timeless realizations which, though not strictly ineffable, defy precise and positive description. Moreover, the mystical exercises – the spiritual training and mental preparation – seem similar for both theistic and monistic mystics. Common mystical means, along with the cessation of normal categories of interpretation during the experiences, suggest that mystics interpret a singular experience type according to their particular theological or philosophical background.


1970 ◽  
Vol 4 ◽  
Author(s):  
Carl-Martin Edsman

An evident experience of God's presence is the basis for all religion. Mysticism is considered to be piety in so far as primary importance is attached to inner religious experience, to religion as occurring in the soul. Mysticism is pure religious introversion. The special religious experience of mysticism, its epistemology and its ascetic ethics or technique, occur with startling likeness in widely different times and types of religion. This does not, however, exclude a multitude of variations and differences. The way of mysticism includes different stages, but the state which generally distinguishes mystical experience is ecstasy or rapture. It is, however, often impossible to isolate this from the preparatory physical and spiritual training and even less from the revolutionary consequences for the whole life of the mystic. It can result in complete devotion to the service of one's neighbour, and the not infrequent accusation that the mystic gives himself up to a selfish and anti-social enjoyment of God is not entirely justified.


2018 ◽  
Vol 58 (3) ◽  
pp. 272-325
Author(s):  
Andrea Brigaglia

Abstract This paper contains a transliteration in Latin script, an English translation and an analysis of Al-Ṣābūn al-Muṭahhir (“The Cleansing Soap”), a poem on tarbiya (spiritual training) and ma‘rifa (gnosis) originally written in the Hausa language using Arabic script by Muḥammad Balarabe (d. 1967) of Shellen, in Adamawa, Nigeria. Balarabe was a Sufi of the Tijāniyya order affiliated to the Jamā‘at al-fayḍa of the Senegalese Ibrāhīm Niasse (d. 1975). In style and content, Balarabe’s poem serves as a corrective to some of the observations on Hausa Sufi poetry made by Mervyn Hiskett in his classic 1975 monograph. Drawing attention to the philosophical background of the poem (a dense web of doctrines that integrates Akbarī Sufism and Aš‘arī theology), the paper also suggests that some of the generalizations made by Hiskett in a 1980 article on the Hausa literature produced by the Jamā‘at al-fayḍa are in need of revision.1


2016 ◽  
Vol 90 (4) ◽  
pp. 348-377
Author(s):  
Samta P Pandya

Based on a post-test experimental RCT study of 1,698 police officers across 15 countries, the objective is to study the influence of spirituality on their views on crime, criminals and the justice system, and its influence on perceived job stress and resilience building. Results of the structural equation models and path analysis showed that spiritual programmes influenced the treatment group police officers’ views on crime and the system and enabled building resilience. Variations were observed by country, religion, job profile and service duration. Findings build a case for spiritual training of the police officers interfacing with the domain of criminology.


2014 ◽  
Vol 4 (2) ◽  
pp. 211
Author(s):  
Abd. Syakur

Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as social groupings consisting of people committed not only to practice the teaching of their religion but also to get involved in social problems. There are indeed many Sufi orders with different character and upbringing. But as a whole, a Sufi order is mechanism for the spiritual survival of its fellows. This paper tries to look at the other side of the matter and argues that a Sufi order is not only spiritual in its nature but is also social. It treats Sufi orders as a social body that functions socially to help the murids to survive socially and not spiritually. We believe that the extinction of some Sufi orders is due mainly to their inability to curb with social issues and not because of the nature of their spiritual teaching. The survival of any Sufi order in other words depends very much on its social mechanism and not on the strength of its spiritual dictum.


2019 ◽  
Vol 36 (1) ◽  
pp. 1-28
Author(s):  
Youssef J. Carter

West African and American-born Muslims in the Mustafawi Tariqahave been impacted by a Senegalese Islamic pedagogical tradition,which places emphasis on the role of the body as a medium for religiousand spiritual training. My research examines the tremendouslabor required to produce Muslimness as an embodied reality andcritical resource initially in two key sites of pilgrimage—MoncksCorner, South Carolina and Thiès, Senegal—by demonstrating theimportant role these sister cities play in a transatlantic Sufi network.I suggest that there exists a continuity seen in the interactionsof West African Muslims and African-American Muslims—asolidarity emboldened through the sufi practices out of which abroader politics of “Black Muslimness” endure. African-Americanand Senegalese members of the Mustafawi Tariqa identify withina broader category of ‘Black Muslim’ in the mobilization of bodiesoriented toward these two sites of pilgrimage. As my extensiveresearch reveals, Moncks Corner is the central site in which accessto the Sufi order’s most charismatic living shaykh, Shaykh AronaFaye, has worked for the past two decades teaching and mentoringhis students on their spiritual journeys. On the other hand, Thiès isthe location where the order’s founder is buried and travelers visitthe town in order to pay homage to his memory. The processes of diasporic identification seen in both sites, I argue, are groundedin both physical mobility and the particular spiritual pedagogy ofthe Mustafawi. In order to further elaborate how local and internationalsolidarities are framed from within the concept of diaspora,I unpack the manner in which religious genealogies, discourses ofancestry, and the transmission of esoteric knowledge reinforce suchaffinities.O Allah, send blessings upon our master Muhammad, the one who precedesall others, the one whose brilliant lights radiate and fill the heavens.May Allah bless him and his family and companions in the amount ofevery grain of sand and every star in the sky. (al-ṣalāt al-samawiyya).


2018 ◽  
Vol 27 (4) ◽  
pp. 265-288
Author(s):  
Elisa Uusimäki

How does Philo of Alexandria depict the formation of a wise person? This article pays attention to the centrality of spiritual training in Graeco-Roman philosophy, and argues that Philo likewise regards the process of seeking wisdom as entailing mental practice. The analysis focuses on two passages of Quis rerum divinarum heres sit and Legum allegoriarum where Philo attributes lists of spiritual exercises to the figure of Jacob. As such, these accounts illustrate how Philo makes use of scriptural interpretation as he imagines the execution of a life dedicated to wisdom. The listed exercises are largely familiar from Graeco-Roman philosophical traditions, yet they coexist with and contribute to the performance of Philo's ancestral tradition. This mέlange of cultural elements suggests that Philo discusses Jacob's inner cultivation in order to enable his audience to grasp (one prospect of) how to lead a Jewish philosophical life in the Roman Alexandria.


2019 ◽  
Vol 27 ◽  
pp. 53-65
Author(s):  
Mahyuddin Hashim

Tafsir Sufi al-Isyari is the commentary related to the implied symbol behind the utterance of the Quran and not the explicit meanings. The purpose of this research is to define Tafsir Sufi al-Isyari and compare it with Tafsir Batiniah, Tafsir Sufi of Philosophy, and Tafsir Scientific Ishari. The researcher used comparison and critic methods to conduct this research. As a result, the opinion of Sufism experts about Tafsir Sufi al-Isyari is different with the exegesis of the Quran by Batiniah’s group. This is because, Batiniah’s group did not acknowledge outwardly of the Quran but they only acknowledge inwardly. Hence, they interpret the Quran internally by their bad intentions. However, Sufism expert recognize the outwardly of the Quran as they recognize the internal of the Quran. Moreover, this research also found that Tafsir Sufi of Philosophy is built by premise of philosophy that contain in the mind of Sufi at the early stage, then the Quranic verses is stated after that. As for Tafsir Sufi al-Isyari is not related to premise of philosophy, but it is related to the spiritual training which are performed by Sufi members. Besides that, Tafsir Scientific al-Isyari is the interpretation that contain signals related to the nature that can be found in the al-Quran. It is also the interpretation by symbol of modern knowledge and new discoveries. In contrast with Tafsir Sufi al-Isyari, it is the interpretation by hidden symbol that comes from the heart of righteousness, kindness and knowledge during recitation of the Quran. التفسير الصوفي الإشاري هو التفسير الذي يعتمد على استبطان خفايا الألفاظ دون توقف عند حدود ظواهرها المألوفة ومعانيها القاموسية. يهدف هذا البحث إلى تعريف التفسير الصوفي الإشاري ومقارنته بتفسير الإسماعيلية الباطنية والتفسير الصوفي النظري والتفسير العلمي الإشاري. وأما منهج هذه الدراسة فيعتمد على منهج المقارن والتحليلي النقدي. ومن نتائج هذه الدراسة أن التفسير الإشاري عند الصوفية يختلف فيما يراه الباطنية، ذلك لأن الباطنية لم يعترفوا بظاهر القرآن واعترفوا بالباطن فقط، وتعمدوا أن يفسروا الباطن على ما يتفق نواياهم السيئة. وأما الصوفية فقد اعترفوا بظاهر القرآن ولم يجحدوه، كما اعترفوا بباطنه. وبينت الدراسة أن التفسير الصوفي النظري ينبني على مقدمات فلسفية تنقدح في ذهن الصوفي أولا، ثم يُنزل القرآن عليها بعد ذلك. وأما التفسير الإشاري فلا يرتكز على مقدمات فلسفية، بل يرتكز على رياضة روحية يأخذ بها الصوفي نفسه. وكشفت الدراسة أن التفسير العلمي الإشاري هو الإشارات الجلية التي تتضمنها الآيات الكونية في القرآن الكريم والتي تشير إشارات واضحة إلى كثير من العلوم الحديثة الاكتشاف. وأما التفسير الصوفي الإشاري فهو الإشارات الخفية التي يدركها أهل التقوى والصلاح والعلم عند تلاوة القرآن الكريم، فتكون مواجيد لها معان.


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