scholarly journals Mīmāṁsā Darśana dan Pengaruhnya terhadap Ajaran Agama Hindu di Bali

2021 ◽  
Vol 12 (1) ◽  
pp. 28
Author(s):  
I Made Surada
Keyword(s):  

<p><em>Darśana is not just speculation or conjecture, but it has a very sublime, noble, distinctive and systematic value based on mystical spiritual experience. Nava darśana which are the Nine Hindu philosophical systems, are the nine means of correct teaching or the nine ways of proof of truth.One of the Nava Darśana, namely Mīmā</em><em>ṁ</em><em>s</em><em>ā</em><em>.</em></p><p><em></em><em>Mīmāṁsā greatly influenced the teachings of Hinduism in Bali. Mīmāṁsā teaches the way to attain deliverance (mokṣa) is to perform yajña as taught in the Vedas. In the endeavor to attain release it cannot be achieved in one birth, but must be achieved gradually, step by step, through several births. Every time a person performs a yajña, he will get a reward in the form of apūrwa, which is a force or energy that is not visible in the soul of the person who performs the yajña. With frequent yajña, the apūrva attains a certain cumulative level, which can lead the soul to deliverance.</em></p>

2015 ◽  
Vol 71 (1) ◽  
Author(s):  
Paul Foster

The term spirituality is notoriously difficult to define, as is evidenced by the discussions between contemporary sociologists of religion. If there are any central elements to such a definition, they revolve around the search for the sacred, and the view that certain practices or beliefs lead to humans being placed in a position of privileged access to the transcendent dimension. Often such spiritual experiences and insights are the result of practices that seek deeper communication with the divine, or stem from contemplative reflection upon one’s purpose in a broader context of universal ontology. This discussion seeks to probe Q for its understanding of spirituality, both in terms of the way the text promotes communication with the divine, as well as offering heightened spiritual experience for adherents to its teaching. In essence, this is an exploration of the way the new religious movement reflected in Q offered its followers contact with the transcendent within the context of everyday human life.


Author(s):  
Vivian Asimos

The primary stage for contemporary horror storytelling online, the subreddit No Sleep, declares the most important rule for users: everything is true here, even if it isn’t. This rule dictates the way users typically interact both on the subreddit and elsewhere while writing and reading horror stories online. Users typically post ‘in character’, or write as if the narrative is a true story. This impacts not only the comments, but also the story itself. Users engage with a playful performance of belief, demonstrating that belief is not just an on/off switch – ludically immersing themselves in ontological realities beyond their own. Using fieldwork conducted at No Sleep, this paper seeks to demonstrate the playful performances of belief as something much greater than ‘simple play’, but a demonstration of the sliding scale possible in belief. The process is not necessarily about finding belief, or changing belief, but about the performance itself. The performance of belief creates a social reality for the community. It is a manipulation of belief, which creates a form of mythic thinking which can create a spiritual experience. Realistic supernatural stories bring the supernatural into the everyday, but also brings the everyday into the supernatural.


Author(s):  
Robert K. Johnston

The moviegoing experience can transport viewers into another place or the presence of another—perhaps even an Other. In the process, they explore life's possibilities and contradictions, testing out solutions and even finding themselves surprised by joy or sorrow, by love and pain, by life itself. Given such experiences, it should not be surprising that commentators have since film's early days explored the spiritual dimensions of this experience. This chapter shows that evangelical responses to popular culture are hardly monolithic. It suggests that faith and culture are always in dialogue. It explores the way conversation with movies, even seemingly secular ones, can be a spiritual experience.


Author(s):  
John Christopher Thomas

This piece offers a review and assessment of scholarly trends in the study of the role of the Spirit in the book of Revelation focusing on five major sections. The identity of “the seven Spirits” of God as either angelic beings or the singular Spirit of God is explored. The phrase “I was in the Spirit” is examined as a literary structural marker and as a description of John’s experience of the Spirit, which has been explained as an ecstatic or trance like state, as spirit possession, as denoting a prophetic revelatory experience, and/or as indicating a context of worship. The “in the Spirit” phrase is also explored in relationship to John’s activity of writing “in the Spirit” to determine if such writing should to be understood as a literary fiction or as an actual expression of the church’s spiritual experience. An examination of “the Spirit of Prophecy” explores the issue via the identification of the book’s literary genre and its relationship to: the witness or testimony of Jesus, the phenomenon of prophecy in the church, pneumatic witness, and pneumatic discernment. A final section focuses upon the way in which Jesus and the Spirit are both interconnected and distinct characters within the book.


2020 ◽  
Vol 11 (1) ◽  
pp. 42-49
Author(s):  
Iuliu-Marius Morariu

Aim/Thesis. In this  inquiry, the author  examines the  12th chapter of the 2nd letter of Paul  to the Corinthians in a hermeneutical way, highlighting its relevance for a Christian's spiritual autobiography  and emphasizing the influence  it has had on the later development of the genre. Concept/Methods.  Using patristic exegesis (like that of Saint Chrysostom)t and also that of more recent authors dedicated to this theme, he tries not only to present and explain the event, but also to offer new interpretive keys for  reading it.  Results and conclusion. The approach focuses on keywords and phrases like "the rapture", "glimpse" or "thorn in the flesh" and it tries to presents Paul's understanding of the link between the spiritual experience of encountering  God and the suffering that follows it, as a useful  means of humbling a person. The research also highlights some important examples that show how the Apostle influenced the style and the way of thinking of later authors like Saint Augustine or Saint Silouan from Mount Athos. Originality/Cognitive value. The relevance of showing why Saint Paul's second letter to Corinthians (12, 2-) represents the beginning of the spiritual autobiography in the Christian space is a very big one due to the fact it can helps the reader to have a deeper understanding of latter spiritual autobiographies like the one of Saint Siluan, father John of Kronstadt, Teresa of Calcutta or Maria Faustina Kowalska.


2018 ◽  
Vol 41 ◽  
Author(s):  
Maria Babińska ◽  
Michal Bilewicz

AbstractThe problem of extended fusion and identification can be approached from a diachronic perspective. Based on our own research, as well as findings from the fields of social, political, and clinical psychology, we argue that the way contemporary emotional events shape local fusion is similar to the way in which historical experiences shape extended fusion. We propose a reciprocal process in which historical events shape contemporary identities, whereas contemporary identities shape interpretations of past traumas.


2020 ◽  
Vol 43 ◽  
Author(s):  
Aba Szollosi ◽  
Ben R. Newell

Abstract The purpose of human cognition depends on the problem people try to solve. Defining the purpose is difficult, because people seem capable of representing problems in an infinite number of ways. The way in which the function of cognition develops needs to be central to our theories.


1976 ◽  
Vol 32 ◽  
pp. 233-254
Author(s):  
H. M. Maitzen

Ap stars are peculiar in many aspects. During this century astronomers have been trying to collect data about these and have found a confusing variety of peculiar behaviour even from star to star that Struve stated in 1942 that at least we know that these phenomena are not supernatural. A real push to start deeper theoretical work on Ap stars was given by an additional observational evidence, namely the discovery of magnetic fields on these stars by Babcock (1947). This originated the concept that magnetic fields are the cause for spectroscopic and photometric peculiarities. Great leaps for the astronomical mankind were the Oblique Rotator model by Stibbs (1950) and Deutsch (1954), which by the way provided mathematical tools for the later handling pulsar geometries, anti the discovery of phase coincidence of the extrema of magnetic field, spectrum and photometric variations (e.g. Jarzebowski, 1960).


Author(s):  
W.M. Stobbs

I do not have access to the abstracts of the first meeting of EMSA but at this, the 50th Anniversary meeting of the Electron Microscopy Society of America, I have an excuse to consider the historical origins of the approaches we take to the use of electron microscopy for the characterisation of materials. I have myself been actively involved in the use of TEM for the characterisation of heterogeneities for little more than half of that period. My own view is that it was between the 3rd International Meeting at London, and the 1956 Stockholm meeting, the first of the European series , that the foundations of the approaches we now take to the characterisation of a material using the TEM were laid down. (This was 10 years before I took dynamical theory to be etched in stone.) It was at the 1956 meeting that Menter showed lattice resolution images of sodium faujasite and Hirsch, Home and Whelan showed images of dislocations in the XlVth session on “metallography and other industrial applications”. I have always incidentally been delighted by the way the latter authors misinterpreted astonishingly clear thickness fringes in a beaten (”) foil of Al as being contrast due to “large strains”, an error which they corrected with admirable rapidity as the theory developed. At the London meeting the research described covered a broad range of approaches, including many that are only now being rediscovered as worth further effort: however such is the power of “the image” to persuade that the above two papers set trends which influence, perhaps too strongly, the approaches we take now. Menter was clear that the way the planes in his image tended to be curved was associated with the imaging conditions rather than with lattice strains, and yet it now seems to be common practice to assume that the dots in an “atomic resolution image” can faithfully represent the variations in atomic spacing at a localised defect. Even when the more reasonable approach is taken of matching the image details with a computed simulation for an assumed model, the non-uniqueness of the interpreted fit seems to be rather rarely appreciated. Hirsch et al., on the other hand, made a point of using their images to get numerical data on characteristics of the specimen they examined, such as its dislocation density, which would not be expected to be influenced by uncertainties in the contrast. Nonetheless the trends were set with microscope manufacturers producing higher and higher resolution microscopes, while the blind faith of the users in the image produced as being a near directly interpretable representation of reality seems to have increased rather than been generally questioned. But if we want to test structural models we need numbers and it is the analogue to digital conversion of the information in the image which is required.


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