scholarly journals Kondisi Kehidupan Keagamaan Masa Majapahit Berdasarkan Sumber Tertulis dan Data Arkeologi

AMERTA ◽  
2020 ◽  
Vol 26 (1) ◽  
pp. 32-44
Author(s):  
Richadiana Kadarisman Kartakusuma
Keyword(s):  
Spiritual Life ◽  
Ancestor Worship ◽  
Mountain Ranges ◽  
Local Religion ◽  
The World ◽  
Union With God ◽  
Written Sources

Abstract. The  Condition of Spiritual Life During The Majapahit Era Based on  Written Sources and Archeological Data. The most profound spiritual life in Majapahit was evidenced by the omnipresence of religious centers where people worship certain figures,  which were considered the saviors of the world when  Hindu and Buddha's teachings were fading away.    Scholars named the spirituals condition at the end of the  Majapahit era "the symptom of millenarism".  It  was  during  this  era that  the  indigenous  belief or local  religion was  revived in  anticipation  of the  coming of innovations of Islam. The  tribute to  this indigenous belief took  place in remote   and  quiet  places, which are isolated  in the forests and  confined within mountain ranges, similar  to  a certain kind  of padepokan (residence  of priests  and  hermits)  in  shadow  puppet stories.    In  this   local  cult,  Bhima  figure  is  addressed  as  the  main   symbol  in  the  ritual  of  exorcism (ruwat) and  redemption (kaleupasan). Therefore, currently ruwaran is one  of the  most  very  important elements of this  local  belief.  Bhima figure is attributed as  a "spiritual  hero" because he passed through several  stages before  finding spiritual  enlightenment an transformed  himself from a worldly entity into an enlightened being.   He has  also  experienced an  ultimate union with  god (Kowuta  Gusti,  which   rs  a union of Suksma  or self onto  Maha  Suksma  or god).  This elements  of belief is  similar  to that  of Hindu  Dewaruci epic.    It  is evident, then,  that  in the spiritual  life during the  Majapahit era there was  a harmony among all religions and  local  beliefs,  which was  the  nucleus of Javanese  mentality  since  the  beginning of time  when  ancestor worship was  practiced.Abstrak. Keagamaan pada  masa  Majapahit yang  paling  menonjol  adalah  semaraknya pusat-pusat  keagamaan dengan memuja tokoh  tertentu yang dianggap menyelamatkan dunia. Keagamaan yang   telah   lebih  berkembang pada   masa   Majapahit  akhir  seiring  dengan  memudarnya  Hindu- Budha.    Para  sarjana  menyebut  kondisi keagamaan  pada  masa  Majapahit  akhir  sebagai    milenarisme. Unsur kepercayaan yang secara sadar diangkat kembali ke permukaan oleh para resi untuk  mengimbangi    hadirnya  inovasi  Islam.  Unsur kepercayaan dengan ciri  kehidupan spiritual  yang  dilangsungkan  di lingkungan-lingkungan  sunyi  dan  terpencil  semacam  padepokan di pewayangan (?).    Fokus  ajaran dengan    menampilkan  tokoh  Bhima sebagai simbol   utama  ruwat dan  kalepasan, karenanya  upacara  ruwatan pada  masa  ini  menjadi sangat  penting. Tokoh  Bhima,  di sini  dihubungkan  dengan "Pahlawan  Keagamaan" berkenaan  dengan unsur bersatunya  kembali Kawula Gusti yaitu Suksma  diri  dan  Maha  Suksma.  Selaras peristiwa yang  dialami Bhima  tatkala keluar dari dirinya  dan  memperoleh  wejangan dari Dewaruci dan  kembali kepada saudara-saudaranya.    Nampak bahwa kondisi keagamaan masa  Majapahit akhir telah  mempertegas hubungan  konvensional  dan kepercayaan lingkungan  alam  yang  sesungguhnya menjadi dasar representasi  mental yang  pernah  berlaku sejak awal  dengan pokok  pemujaan pada nenek moyang.

"Monotheistic" tendency in the late antiquity paganism

1996 ◽  
pp. 56-61
Author(s):  
I. Mozgovyy
Keyword(s):  
Late Antiquity ◽  
Spiritual Life ◽  
Norms And Values ◽  
The World

The unceasing approximation of the remarkable 2000th anniversary of the coming to the world of Christ highlights the need for further analysis of those processes that took place in the spiritual life of the ancient peoples and laid the foundations of modern civilization with its universal human norms and values.

scholarly journals Scholarship and the Bahá’í Community

1988 ◽  
Vol 1 (1) ◽  
pp. 25-38
Author(s):  
Moojan Momen
Keyword(s):  
Growth And Development ◽  
Spiritual Life ◽  
Individual Student ◽  
Good Fortune ◽  
Baha'i Faith ◽  
The World ◽  
History Of ◽  
Formal Basis ◽  
The Individual ◽  
Vast Range

As the Bahá’í Faith emerges from obscurity, Bahá’í scholars will have an important role in three fields: the presentation of Bahá’í Faith to the world; the defense of the Bahá’í Faith from attacks; and the intellectual growth and development of the Bahá’í community. This paper discusses the question of the place of scholarship in the Bahá’í community. The value of Bahá’í studies to the Bahá’í community is analyzed. The problems that may arise for Bahá’í scholars in relation to their own spiritual life and also in relation to the Bahá’í community are discussed. Some suggestions are then made with regard to the question of what academic approaches are most likely to be fruitful in the study of the Bahá’í Faith. Finally, consideration is given to the mutual obligations of the Bahá’í scholar and the Bahá’í community (in particular, the Bahá’í administrative institutions). Every Bahá’í who surveys the vast range of doctrines and concepts enshrined in the holy writings of the Bahá’í Faith or whose imagination is captured by the intensity of its brief history must, to some extent, be inspired to make a more thorough study of some aspect that interests him or her. To some is given the good fortune to have both the opportunity and inclination to put this study on a more formal basis. Whether this be at an institute of learning or through private study and research, there are many areas of the teachings and history of the Bahá’í Faith that invite painstaking research and thoughtful analysis. Such study is of great benefit to the Bahá’í community as a whole, quite apart from the immense satisfaction that it can bring to the individual student. There are also dangers in such study, particularly for the individual concerned, and often the extent of this danger is not appreciated by someone just setting out on such a course of study.

scholarly journals Royal Names in Medieval Ethiopia and their Symbolism

Scrinium ◽  
2021 ◽  
pp. 1-7
Author(s):  
Ekaterina V. Gusarova
Keyword(s):  
The World ◽  
Written Sources ◽  
Ethiopian Church

Abstract Millenarianism, widespread among Christians in general, was also deep-rooted in the flock of the Ethiopian Church. Several ideas of that kind occur in Ethiopic written sources. In particular, they appear in the treatise composed in Gəʿəz language probably around the 16th–17th centuries AD. This work bears a title Fəkkare Iyäsus (“The Explication of Jesus”) and is dedicated to the last days of the World. Eschatological ideas about the appearance of a righteous King from the Orient became popular among the Ethiopian Christians and are well attested in royal chronicles. Chiliastic aspirations were prevalent during the period of political disintegration in the late 18th – mid-19th centuries AD known as the “Epoch of the Judges”. The strong expectation for a graceful and powerful reign encouraged some clergymen to make prophecies. This tendency was manifested in the Ethiopian royal historiography and especially in royal onomastics.

scholarly journals Renouncing the World and Taking Ordination

2021 ◽  
Vol 13 (2021/1) ◽  
Author(s):  
Krisztina Teleki
Keyword(s):  
20Th Century ◽  
Dominant Role ◽  
Family Members ◽  
Family Ties ◽  
The Family ◽  
The World ◽  
Monastic Life ◽  
History Of ◽  
Similarities And Differences ◽  
Written Sources

The 20th century brought different periods in the history of Mongolia including theocracy, socialism and democracy. This article describes what renouncing the world (especially the home and the family), taking ordination, and taking monastic vows meant at the turn of the 20th century and a century later. Extracts from interviews reveal the life of pre-novices, illustrating their family backgrounds, connections with family members after ordination, and support from and towards the family. The master-disciple relationship which was of great significance in Vajrayāna tradition, is also described. As few written sources are available to study monks’ family ties, the research was based on interviews recorded with old monks who lived in monasteries in their childhood (prior to 1937), monks who were ordained in 1990, and pre-novices of the current Tantric monastic school of Gandantegčenlin Monastery. The interviews revealed similarities and differences in monastic life in given periods due to historical reasons. Though Buddhism could not attain its previous, absolutely dominant role in Mongolia after the democratic changes, nowadays tradition and innovation exist in parallel.

scholarly journals Manifesting the Sacred: John La Farge’s The Lampbearer as a Model for Catholic Presence in the World

Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Benjamin LaBadie
Keyword(s):  
Theological Reflection ◽  
Present Patient ◽  
American Artist ◽  
God's Love ◽  
The World ◽  
Union With God ◽  
The Church

What does it mean for the Church to be in the world? In this paper, I propose that it means for the Church to be sacred, i.e., all Catholics are called to live sacredly. How is the sacred defined? To answer this question, I look to the American artist, John La Farge (1835-1910), whose works are currently being displayed at Boston College's McMullen Museum. The exhibition examines La Farge's "lifelong efforts to visualize the sacred." Given this, I offer a theological reflection on La Farge's painting of the Wise Virgin in order to elucidate what it means to live sacredly: being in tension between the transcendent and the imminent. In other words, to live sacredly means to be attentive, patient, and faithful to the ultimate coming of God's kingdom, yet also to be present, patient, and concerned with the practical worldly challenges of today. This sacredness begins to manifest God's love and kingdom on Earth even if there is still a longing for God’s full glory which is not yet present. This is how the Church is to be in the world. The Church should be attentive to the numerous challenges on Earth while remembering her ultimate end is union with God in Heaven. To forget this latter point would make the Church a mere NGO detached from God while to forget the former would make the Church an arthritic institution detached from those who suffer. Therefore, all Catholics are called to live in the tension between the transcendent and the imminent.

scholarly journals Transformations of Catholic denominations in the years of Ukraine's Independence

2005 ◽  
pp. 219-238
Author(s):  
Olga V. Nedavnya
Keyword(s):  
Spiritual Life ◽  
Second Vatican Council ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
Vatican Council ◽  
The World ◽  
Significant Phenomenon ◽  
Nineteenth And Twentieth Centuries

Adequate study of Catholicism in Ukraine is impossible without taking into account its progress in the world, especially in the last century. The experience of comprehending the reality of the nineteenth and twentieth centuries and rethinking its entire historical path led to qualitative transformations of this denomination. After the Second Vatican Council, and especially with the pontificate of Pope John Paul II on Catholicism, we can speak of a significant phenomenon of modern spiritual life.

Spiritual Health Identity

2016 ◽  
pp. 1-23
Author(s):  
Y. Joy Harris-Smith
Keyword(s):  
Black Women ◽  
Black Church ◽  
Lived Experiences ◽  
Ways Of Knowing ◽  
Spiritual Health ◽  
Spiritual Life ◽  
The World ◽  
Mainstream Society ◽  
Epistemological Framework

This chapter aims to identify the ways in which spirituality, religion and the Black Church help to shape a spiritual health identity in a group of Black women by placing their lived experiences at the center of analysis using methods that are epistemologically consistent with how they understand the world. A spiritual health identity refers to the recognition and consciousness that a healthy spiritual life is essential to one's existence. It effects how they see themselves and their relationships to other people. Black women's ways of knowing are often pushed to the margins and lacking validation in mainstream society. Utilizing a womanist epistemological framework allows Black women to define themselves and lifts up the ways, spaces and places that help them make meaning.

Roof of the World: Tibet, Pamirs

2013 ◽  
Author(s):  
Mike Searle
Keyword(s):  
Tibetan Plateau ◽  
High Elevation ◽  
Tien Shan ◽  
Palm Tree ◽  
The Tibetan Plateau ◽  
Wet Season ◽  
North West ◽  
Mountain Ranges ◽  
The North ◽  
The World

The Tibetan Plateau is by far the largest region of high elevation, averaging just above 5,000 metres above sea level, and the thickest crust, between 70 and 90 kilometres thick, anywhere in the world. This huge plateau region is very flat—lying in the internally drained parts of the Chang Tang in north and central Tibet, but in parts of the externally drained eastern Tibet, three or four mountain ranges larger and higher than the Alps rise above the frozen plateau. Some of the world’s largest and longest mountain ranges border the plateau, the ‘flaming mountains’ of the Tien Shan along the north-west, the Kun Lun along the north, the Longmen Shan in the east, and of course the mighty Himalaya forming the southern border of the plateau. The great trans-Himalayan mountain ranges of the Pamir and Karakoram are geologically part of the Asian plate and western Tibet but, as we have noted before, unlike Tibet, these ranges have incredibly high relief with 7- and 8-kilometre-high mountains and deeply eroded rivers and glacial valleys. The western part of the Tibetan Plateau is the highest, driest, and wildest area of Tibet. Here there is almost no rainfall and rivers that carry run-off from the bordering mountain ranges simply evaporate into saltpans or disappear underground. Rivers draining the Kun Lun flow north into the Takla Makan Desert, forming seasonal marshlands in the wet season and a dusty desert when the rivers run dry. The discovery of fossil tropical leaves, palm tree trunks, and even bones from miniature Miocene horses suggest that the climate may have been wetter in the past, but this is also dependent on the rise of the plateau. Exactly when Tibet rose to its present elevation is a matter of great debate. Nowadays the Indian Ocean monsoon winds sweep moisture-laden air over the Indian sub-continent during the summer months (late June–September). All the moisture is dumped as the summer monsoon, the torrential rains that sweep across India from south-east to north-west.

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