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151	Tři mystické spisy středověku z hlediska konceptů C.G. Junga / Three mystical Writings of the Middle Ages from the Point of View of C. G. Jung's Concepts JEŘÁBEK, Jan January 2011 (has links) The thesis presents three mystical writings of the Middle Ages,whose common least denominator is experience of inner mystical union accompanied by a religious experience and the experience of spiritual purgation. The thesis attempts to adopt a holistic approach,it presents relevant views of C.G.Jung s concepts of archetypes and relationships between consciousness and unconsciousness,views of other authors,quotes some documents of magisterial role of the church,it takes into account a long-term empiric observations,and presents one case study.In the conclusion some approaches towards handling so called psychospiritual crisis are suggested.
152	Richard Rolle, Emendatio vitae: Amendinge of Lyf, a Middle English translation, edited from Dublin, Trinity College, MS 432 Kempster, John Hugh January 2007 (has links) Emendatio vitae was the most widely copied of all Richard Rolle’s writings in fourteenth and fifteenth-century England, and yet in modern scholarship this important work and its early audience have received comparatively little scholarly attention. My aim has been to address this lacuna by producing an edition of one of the seven Middle English translations of the text - Amendinge of Lyf - with notes and glossary. In an introductory study I adopt a dual focus: Rolle’s intended audience, and the actual early readers of this particular Middle English translation. Firstly, I conclude that Rolle may have intended Emendatio vitae as a work of ‘pastoralia’, for secular priests, and therefore with a wider audience of the laity also in mind. This being the case, it demonstrates that the adaptation of traditionally eremitic contemplative writings for a general audience, so widespread in the fifteenth-century, was already stirring in Rolle’s day. Secondly, I look in detail at a specific crosssection of Rolle’s early readership: a translator, several scribes and correctors, and other early readers and owners. The striking thing about this segment of the text’s reception is its breadth, including a priest, a number of prominent lay women and men, and by the end of the fifteenth-century also Dominican and Benedictine nuns. Richard Rolle Emendatio vitae Amendinge of Lyf Mending of Life Hermit Hampole Contemplative Contemplation Mystic Mysticism Middle English Mystics Fourteenth-century England Fifteenth-century England Contemplative Spirituality Vernacular Theology Monasticism Lay Literacy Nicholas Watson Ralph Hanna Hope Emily Allen Rudiger Spahl Alexandra Barratt Medieval Translator Translation Scribe Copyist Editor Edition Middle English Edition Middle English Translation Dominican Benedictine Pastoralia Parnell Wrottesly Nuns Nunnery Monks Monastry Linguistic Atlas Linguistic Profile Paleography Eremitic Glossary
153	Mary, Summa Contemplatrix in Denis the Carthusian Maroney, Fr. Simon Mary of the Cross, M. Carm. 25 May 2021 (has links) No description available. Ancient Languages Bible Biblical Studies Classical Studies Clergy Clerical Studies Cultural Anthropology European History European Studies Foreign Language Germanic Literature History Medieval History Medieval Literature Middle Ages Religion Religious Congregations Religious History Religious Education Social Research Spirituality Theology Mary Blessed Virgin Our Lady Denis the Carthusian Carthusian Order monasticism spirituality contemplation contemplative life mysticism union with God prayer extraordinary graces Mother of God Immaculate Conception Assumption monk cloister
154	Dzogčhen a jeho filosofické aspekty v tradici Bön / Dzogchen and its philosophical aspect in Bon tradition KLOZAR, Karel January 2014 (has links) The thesis deals with philosophical aspect of Dzhgchen, which is the core of the Yungdrung Bon traditon. It is very special spiritual tradition because of it's very special nondualistic view of man and universe. First part deals with the history and division of it's teachings and it's Dzogchen lineages. Next part focuses on explanation of differences in views of sutra, tantra and Dzogchen, mainly from the standpoint of the view of base, path, fruit, emptiness, clarity, conscioussness and mind and it's nature. Next part provides translation of the text Twelve little tantras and it's deep explanation. Last part, and most important one, focuses on philosophical examination of some key aspects of Dzogchen, mainly on it's view of autenticity of mindnature. This part also compares Pramenides's fragments with some key points of view of Buddhism and Dzogchen, which may lead to some unexpected conclusions about man's thinking and the problem of it's intentionality.
155	A promise kept: the mystical reach through loss Collins, Jody 04 October 2019 (has links) The meaning of loss is love. I know this through attention to experience. Whether loss or love is experienced in abundance or in absence, the meaning is mystical with an opening of body, mind, heart and soul to spirit. And so, in the style of a memoir, in the way of contemplative prayer, I contemplate and share my soul as a promise kept in the mystical reach through loss. With the first, initiating loss, the loss of my nine-year-old nephew, Caleb, I experience an epiphany that gives me spiritual instructions that will not be ignored. I experience loss as an abundance of meaning that comes to me as gnosis, as “knowledge of the heart” according to Elaine Pagels or divine revelation in what Evelyn Underhill calls mystical illumination in the experience of “losing-to-find” in union with the divine. Then, with gnostic import, in leaving the ordinary for the extraordinary, I enter the empty room in the painful yet liberating experience of the loss of my self. In the embrace of emptiness, I proceed to the first wall, the second wall, the third wall, the dark corner of denial, the return to centre, and, finally, to breaking the fourth wall in the empty room so as to keep my promise to you. Who are “you”? You are God. You are Caleb. You are spirit. You are my higher soul or self. And, you are the reader. You are my dear companion in silence. And then, through a series of broken promises and more loss, within what John of the Cross calls, “the dark night of the soul,” I am stopped by the ineffability of the dark corner of denial, the horror of separation and the absence of meaning, which is depicted as the grueling gap between the spiritual abyss and the breakthrough. What does it mean to keep going through a solemn succession of losses? I don’t know. In going into the empty room, I simply put pain to work in order to reach you. Through loss, though there are infinite manifestations, there is only one way: keep going. And so, in a triumph of the spirit, I keep going so as to be: a promise kept in the mystical reach through loss. As for you, through my illumined and dark experiences of loss, what is my promise to you? I keep going to reach the unreachable you. In the loss of self, with embodied emptiness, in going into the dark corner of denial, with a return to the divine centre of my emptied self, in an invitation to you, I give my soul to you in union with you. / Graduate / 2020-06-25 mystic mysticism apophatic cataphatic mystical mystical reach a promise kept empty promise broken promise reverence epiphany losing-to-find gnosis loss union divine will parsing perfection Caleb Lanz put pain to work wholehearted emptiness the empty room first wall second wall third wall dark corner of denial stonewall breaking the forth wall return to centre Promised Land abyss gap standing in the gap void memoir contemplative prayer contemplation everywhere and nowhere revelation illumination ineffable ineffability metaphor higher self self-giving self-emptying embodied emptiness higher soul spirit the dark night of the soul mystical union God breakthrough infinity infinite dynamism spiritual instruction invitation to spirit paradox symbol eulogy spiritual eyes spiritual heart looking into the slow reveal remaining sudden I am everywhere and nowhere what is what ought to be what can be what will be what is as it already is on earth as it is in heaven no-self unknown spirituality
156	Whole Teachers: A Holistic Education Perspective on Krishnamurti‘s Educational Philosophy Rathnam, Anbananthan 09 August 2013 (has links) The purpose of this qualitative research study, which utilizes a phenomenological inquiry method, is to inquire into the awareness of what it means to be a whole teacher from the perspective of the philosophy of Jiddu Krishnamurti, a philosopher/spiritual teacher. Four participants (teachers) were interviewed from the Oak Grove School, an alternative, holistic school founded by Krishnamurti in 1974. This inquiry probed into teachers’ thinking, teachers’ lives, teachers’ inner lives, teachers’ contemplative practices, teachers’ calling/vocation and teachers’ pedagogy. The findings of this inquiry reveal the awareness that exists among the participants with regards to their understanding of Krishnamurti’s educational philosophy and the way in which this philosophy has shaped their lives and the lives of their students (both implicit- ly and explicitly) The findings from this research further show that Krishnamurti’s philosophy has certainly had an impact on the participants’ wholeness. Krishnamurti was never interested in imposing his philosophy on the teachers to think in a narrow groove. Rather, he challenged them to arrive at wholeness or a holistic approach towards living by their own volition, by putting aside all philosophy, including his own. This research points towards the possible ways in which wholeness can be developed using: Innate wisdom (teachers’ inner life, teachers’ calling); wisdom gained through experiencing life (teachers’ life, teachers’ thinking); wisdom gained through their teaching experience (teachers’ pedagogy) and wisdom gained through practices that bring harmony to the mind, body and spirit (teachers’ contemplative approaches). An experiential model titled, The Flower Model: An Experiential Metaphor – which integrates the three stages of awareness – was developed using Krishnamurti’s approach towards wholeness. This model can be used to guide teachers with their respective psychological conditionings that reside or exist in their thinking, lives, inner lives, contemplative practices, vocation and pedagogy/curriculum design. Whole Teachers Holistic Education Jiddu Krishnamurti Krishnamurti's Educational Philosophy Qualitative Research Phenomenology Oak Grove School Awareness Mindfulness Teachers' Thinking Teachers' Lives Teachers' Inner Lives Teachers' Contemplative Approaches Teachers' Calling Teachers' Vocation Teachers' Pedagogy Krishnamurti's Educational Philosophy Wholeness Teacher Development Teacher Education Holistic Schools Alternative Schools Krishnamurti Schools Spirituality Parker Palmer Deepak Chopra Hidden Wholeness Shadow Effect The Conditioned Mind Nature of Thinking Nature of Attention and Concentration Choiceless Awareness The Observer is the Observed Krishnamurti's Educational Aim Religious Education Religious Mind Scientific Mind Meditation Epoche Phenomenological Reduction Imaginative Variation Colaizzi John P. Miller Anbananthan Rathnam Ramana Maharshi Krishnamurti Inquiry Freedom to Inquire Timeless Learning Good Teaching Self Self-Knowledge Teachers' Vulnerability Contemplation Pedagogy 0515 0727 0530
157	Whole Teachers: A Holistic Education Perspective on Krishnamurti‘s Educational Philosophy Rathnam, Anbananthan 09 August 2013 (has links) The purpose of this qualitative research study, which utilizes a phenomenological inquiry method, is to inquire into the awareness of what it means to be a whole teacher from the perspective of the philosophy of Jiddu Krishnamurti, a philosopher/spiritual teacher. Four participants (teachers) were interviewed from the Oak Grove School, an alternative, holistic school founded by Krishnamurti in 1974. This inquiry probed into teachers’ thinking, teachers’ lives, teachers’ inner lives, teachers’ contemplative practices, teachers’ calling/vocation and teachers’ pedagogy. The findings of this inquiry reveal the awareness that exists among the participants with regards to their understanding of Krishnamurti’s educational philosophy and the way in which this philosophy has shaped their lives and the lives of their students (both implicit- ly and explicitly) The findings from this research further show that Krishnamurti’s philosophy has certainly had an impact on the participants’ wholeness. Krishnamurti was never interested in imposing his philosophy on the teachers to think in a narrow groove. Rather, he challenged them to arrive at wholeness or a holistic approach towards living by their own volition, by putting aside all philosophy, including his own. This research points towards the possible ways in which wholeness can be developed using: Innate wisdom (teachers’ inner life, teachers’ calling); wisdom gained through experiencing life (teachers’ life, teachers’ thinking); wisdom gained through their teaching experience (teachers’ pedagogy) and wisdom gained through practices that bring harmony to the mind, body and spirit (teachers’ contemplative approaches). An experiential model titled, The Flower Model: An Experiential Metaphor – which integrates the three stages of awareness – was developed using Krishnamurti’s approach towards wholeness. This model can be used to guide teachers with their respective psychological conditionings that reside or exist in their thinking, lives, inner lives, contemplative practices, vocation and pedagogy/curriculum design. Whole Teachers Holistic Education Jiddu Krishnamurti Krishnamurti's Educational Philosophy Qualitative Research Phenomenology Oak Grove School Awareness Mindfulness Teachers' Thinking Teachers' Lives Teachers' Inner Lives Teachers' Contemplative Approaches Teachers' Calling Teachers' Vocation Teachers' Pedagogy Krishnamurti's Educational Philosophy Wholeness Teacher Development Teacher Education Holistic Schools Alternative Schools Krishnamurti Schools Spirituality Parker Palmer Deepak Chopra Hidden Wholeness Shadow Effect The Conditioned Mind Nature of Thinking Nature of Attention and Concentration Choiceless Awareness The Observer is the Observed Krishnamurti's Educational Aim Religious Education Religious Mind Scientific Mind Meditation Epoche Phenomenological Reduction Imaginative Variation Colaizzi John P. Miller Anbananthan Rathnam Ramana Maharshi Krishnamurti Inquiry Freedom to Inquire Timeless Learning Good Teaching Self Self-Knowledge Teachers' Vulnerability Contemplation Pedagogy 0515 0727 0530

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