A Map Of The Divine Subtle Faculty

The heart in the Islamic understanding is the expression of a human being's spiritual existence. It is a Divine gift and Divine subtle faculty bestowed upon humanity. It is a polished mirror reflecting God. Like a general, the heart commands all other bodily organs and faculties, which are its troops, Everything that comes from a human being, whether good or bad, is a product of the heart. Mehmet Y. Seker, a scholar of Sufism and tasawwuf, studies the concept of the heart in the Islamic tradition looking at how it is approached by three prominent scholars and thinkers of Islam: Ghazali, Said Nursi, and Fethullah Gulen. Being the first in English to take as its focus the human heart from an Islamic spiritual, this book comparatively analyzes classical and modern age interpretations and evaluations on the concept and adds to the rich literature of spirituality in the Islamic tradition.

This thesis examines the concept of the heart, or qalb, its nature and functions, in Islamic understanding. In Islamic understanding, alongside the outward facet of religion, the inward element, or the realm of the heart, is also of utmost importance. In Islamic tradition in general, and in Sufism as the spiritual life of Islam, the heart assumes a central position. The heart's being understood implies understanding the spirit of Islam. Hundreds of definitions have been developed with regards to qalb. In this thesis, I aim to reach a deeper understanding of the meaning of the heart by means of an examination of primary sources, and chart what has been analysed in the secondary sources regarding its structure, dynamics and functions. I hope to re-examine the classical sources, considering the views of Ghazali in particular, to sketch a map of its make-up The thesis comprises two major parts, each of which I subdivide further into various chapters. Part 1 includes the conceptual framework of the thesis (Chapter One) and describes the functions of the heart in Islamic thinking (Chapter Two). In addition, the first part consists of a chapter that discusses the characteristics of the heart (Chapter Three), while the final chapter deals with the relationship between the human heart and God (Chapter Four). This structure relates closely to my first two research questions: what is the nature of the heart according to the primary sources of Islam? And, what are the functions of the heart according to Islamic understanding? (...) Abtract.

Christopher C. Knight's study re-examines religious pluralism, combining 'mystical theology' with insights from science-theology dialogues.

Atmospheric Violence grapples with the afterlife of environmental disasters and armed conflict and examines how people attempt to flourish despite and alongside continuing violence. Departing from conventional approaches to the study of disaster and conflict that have dominated academic studies of Kashmir, Omer Aijazi’s ethnography of life in the borderlands instead explores possibilities for imagining life otherwise, in an environment where violence is everywhere, or atmospheric. Drawing on extensive fieldwork in the portion of Kashmir under Pakistan’s control and its surrounding mountainscapes, the book takes us to two remote mountainous valleys that have been shaped by recurring environmental disasters, as well as by the landscape of no-go zones, army barracks, and security checkpoints of the contested India/Pakistan border. Through a series of interconnected scenes from the lives of five protagonists, all of whom are precariously situated within their families or societies and rarely enjoy the expected protections of state or community, Aijazi reveals the movements, flows, and intimacies sustained by a landscape that enables alternative modes of life. Blurring the distinctions between story, theory, and activism, he explores what emerges when theory becomes a project of seeing and feeling from the non-normative standpoint of those who, like the book’s protagonists, do not subscribe to the rules by which most others have come to know the world. Bringing the critical study of disaster into conversation with a radical humanist anthropology and the capaciousness of affect theory, held accountable to Black studies and Indigenous studies, Aijazi offers a decolonial approach to disaster studies centering not on trauma and rupture but rather on repair—the social labor through which communities living with disaster refuse the conditions of death imposed upon them and create viable lives for themselves, even amidst constant diminishment and world-annihilation.

What has Luce Irigaray’s statement that women need a God to do with her thoughts on the relation between body and mind, or the sensible and the intelligible? Using the theological notion ‘incarnation’ as a hermeneutical key, Anne-Claire Mulder brings together and illuminates the interrelations between these different themes in Luce Irigaray’s work. Seesawing between Luce Irigaray’s critique of philosophical discourse and her constructive philosophy, Mulder elucidates Irigaray’s thoughts on the relations between ‘becoming woman’ and ‘becoming divine’. She shows that Luce Irigaray’s restaging of the relation between the sensible and the intelligible, between flesh and Word, is key to her reinterpretation of the relation between woman and God. In and through her interpretation of Luce Irigaray’s thoughts on the flesh she argues that the relation between flesh and Word must be seen as a dialectical one, instead of as a dualistic relation. This means that ‘incarnation’ is no longer seen as a one-way process of Word becoming flesh, but as a continuing process of flesh becoming word and word becoming flesh. For all images and thoughts – including those of ‘God’ – are produced by the flesh, divine in its creativity inexhaustibility, in response to the touch of the other. And these images, thoughts, words in turn become embodied, by touching and moving the flesh of the subject.

This is a story of how a sages staff that blossomed in white petals two thousand years ago gave the Earth and humanity a valuable spiritual nudge in 2054. The sage was Joseph of Arimathea, famous for providing a tomb for the crucified Jesus. But hes also legendary for arriving in Celtic Glastonbury in the first century AD, where he established the first Apostolic church in Britain. Joseph also introduced the Grail Knight Fellowship and the Christ Light transmission. Immortal, hes been the chief magus of the Quest for the Holy Grail ever since and the leader of an esoteric academy spanning the centuries that trains people to use the authentic Christ Light to rebalance the planet. It all comes down to a flowering white staff, and its a staff made of Light. Its blossoms are blazing diamond-white fire, and its called the White Crown. But Joseph is not the only one with a staff. All Grail Knights have one, and thats how they combine Christ alignment with Earth energies, as Edward Burbage found out. Hes an established Boston book editor who sets off with two companions on a four-year immersion in the powers and uses of the flowering white staff. The story begins in the year 2050, and the world is still reorganizing itself along better lines than it has seen in millennia since the Golden Age finally began in 2020. But it still needs a few expert nudges from the white staff to keep it on track. Edwards initiation into how you do this with the white staffs power takes him to Nebraska, Iowa, Glastonbury, Ireland, Gozo, and Greece. Along the way, he learns the true story of the Holy Grail, how Irelands original gods brought the Grail from the Andromeda Galaxy, and how their allies, the famously enigmatic 24 Elders, guide the Earths secret destiny. But Edward will have to deal with their enemy, Klingsor, the trickiest, nastiest, most deviously clever Grail Killer.

Subtle-body practices are found particularly in Indian, Indo-Tibetan and East Asian societies, but have become increasingly familiar in Western societies, especially through the various healing and yogic techniques and exercises associated with them. This book explores subtle-body practices from a variety of perspectives, and includes both studies of these practices in Asian and Western contexts. The book discusses how subtle-body practices assume a quasi-material level of human existence that is intermediate between conventional concepts of body and mind. Often, this level is conceived of in terms of an invisible structure of channels, associated with the human body, through which flows of quasi-material substance take place. Contributors look at how subtle-body concepts form the basic explanatory structure for a wide range of practices. These include forms of healing, modes of exercise and martial arts as well as religious practices aimed at the refinement and transformation of the human mindbody complex. By highlighting how subtle-body practices of many kinds have been introduced into Western societies in recent years, the book explores the possibilities for new models of understanding which these concepts open up. It is a useful contribution to studies on Asian Religion and Philosophy.

The Staff of Moses is a collection of Nursi's writings concerning worship, youth, life after death, belief in the Hereafter and their relation with happiness in this world and the next.