| Editorial |
1 |
| Effects of Right Mindfulness (Sammā-Sati) on Ameliorating Burnout and Promoting Well-Being for Vietnamese Employees in Japan |
3 |
| 1 Introduction |
4 |
| 2 Literature Review |
6 |
| 2.1 Right Mindfulness |
6 |
| 2.2 Modern Applications and Benefits |
6 |
| 2.3 Burnout |
8 |
| 2.4 Well-Being |
8 |
| 2.5 Theoretical Framework: Integrating Buddhist Mindfulness and Contemporary Psychology |
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| 3 Materials and Methods |
10 |
| 3.1 Research Design |
10 |
| 3.2 Formative Research |
10 |
| 3.3 Quantitative Research |
11 |
| 3.4 Research Instruments |
13 |
| 3.5 Experimental Procedure |
13 |
| 3.6 Data Collection |
13 |
| 3.7 Data Analysis |
14 |
| 3.8 Ethical Considerations |
14 |
| 3.9 Integration of Findings |
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| 4 Results |
14 |
| 4.1 Burnout Outcomes |
14 |
| 4.1.1 Exhaustion (EE) |
14 |
| 4.1.2 Cynicism (CY) |
14 |
| 4.1.3 Professional Efficacy (PE) |
15 |
| 4.2 Well-Being Outcomes |
15 |
| 4.3 Summary of Feasibility Outcomes and Pre-Post Estimates |
15 |
| 4.4 Exploratory Post‑Retreat Debrief Reflections: Contextual Findings |
15 |
| 4.5 Satisfaction Scores |
18 |
| 5 Discussion |
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| 5.1 Socio-demographic Attributes and Participant Involvement |
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| 5.2 Effects of the Wellness Program of Right Mindfulness on Exhaustion |
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| 5.3 Transforming of Cynicism to the Wellness Program of Right Mindfulness |
20 |
| 5.4 Changes in Professional Efficacy Resulting from the Wellness Program of Right Mindfulness |
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| 5.5 Well-Being Improvement Through the Wellness Program of Right Mindfulness |
21 |
| 5.6 Participant Feedback and Experiences |
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| 5.7 Limitations and Future Directions |
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| 6 Conclusion |
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| Acknowledgement |
23 |
| References |
23 |
| Kundalinī and the Third Dimension of Perception: Clearing the Mind from Thoughts |
27 |
| 1 Introduction |
28 |
| 2 The Third Chakra of an Individual and the Universal Third Dimension of Perception |
29 |
| 2.1 What Is the Third Cakra? |
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| 2.2 Brain, Mind, Ego, and Pure Intellect |
30 |
| 2.3 Time |
31 |
| 3 Phenomenology of Self-Transcendence in the Third Cakra: Experiential and Comparative Analysis |
32 |
| 3.1 Stage 1. Observing and Focusing the Mind |
32 |
| 3.1.1 Description |
32 |
| 3.1.2 Explanation |
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| 3.2 Stage 2. Surrender |
32 |
| 3.2.1 Description |
32 |
| 3.2.2 Explanation |
33 |
| 3.3 Stage 3. Clearing the Mind from Thoughts |
33 |
| 3.3.1 Description |
33 |
| 3.3.2 Explanation |
34 |
| 3.4 Stage 4. Phenomena Accompanying Clearing the Mind from Thoughts |
34 |
| 3.4.1 Description |
34 |
| 3.4.2 Explanation |
35 |
| 4 Further Considerations on Kundalinī’s Passage Through the Third Chakra |
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| 4.1 The Crucial Point of Transition Between the Third and Fourth Chakra |
37 |
| 5 Conclusions |
38 |
| References |
40 |
| The Ten Sefirot as a Framework for Spiritual-Educational Development |
43 |
| 1 Introduction |
44 |
| 2 Seeking Wisdom: Cultural and Existential Context |
45 |
| 3 Methodological Framework: A Theological-Phenomenological Approach |
46 |
| 3.1 Limitations of the Study |
47 |
| 4 The Ten Sefirot and Alternative Models: A Theoretical Review |
48 |
| 4.1 The Common Ground of The Ten Sefirot |
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| 4.2 Alternative Maps of Spiritual Development |
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| 5 The Ten Sefirot as a Framework for Spiritual Development and Growth |
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| 5.1 Stage 1. Malchut to Yesod |
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| 5.2 Stage 2. Yesod to Hod |
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| 5.3 Stage 3. Hod to Netzach |
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| 5.4 Stage 4. Netzach to Tiferet |
55 |
| 5.5 Stage 5. Tiferet to Gevurah |
56 |
| 5.5.1 A Contemporary Case of Gevurah vs. Tiferet: Henderson vs. Sanders |
56 |
| 5.6 Stage 6. Gevurah to Chesed |
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| 5.6.1 Interim Summary. From Malchut to Chesed |
58 |
| 5.7 Stage 7. Chesed to Da’at |
59 |
| 5.7.1 On the Actualization-Worth of Possibilities |
60 |
| 5.8 Stage 8. Da’at to Binah |
61 |
| 5.9 Stage 9. Binah to Chochmah |
61 |
| 5.9.1 A Remark: Wisdom vs. Chesed – Knowledge vs. Doxa (True Opinion) |
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| 5.10 Stage 10. Chochmah to Keter |
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| 6 Conclusion |
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| Notes |
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| References |
66 |
| Material Karma and Non-Theistic Liberation in Classical Jain Philosophy |
69 |
| 1 Introduction |
70 |
| 2 Ontological Foundations: Dravya, Guna, and Paryāya in Jain Philosophy |
71 |
| 2.1 Jīva: The Sentient Substance as Karmic Agent |
72 |
| 2.2 Pudgala: The Non-Sentient Substance and Material Condition of Bondage |
72 |
| 2.3 Guna and Paryāya: Modal Obscuration and the Possibility of Liberation |
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| 3 Permanence, Momentariness, and Moral Continuity: Jain Philosophy in Dialogue with Brahmanical and Buddhist Thought |
74 |
| 3.1 Buddhist Accounts of Continuity and Karmic Causality |
74 |
| 3.2 Advaita Vedānta, Ontological Non-Dualism, and Jain Moral Realism |
75 |
| 3.3 Convergence and Divergence: Ignorance, Liberation, and Ontological Ground |
76 |
| 4 Karma as Material Bondage: The Mechanism of Obscuration |
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| 4.1 Dravya and Bhāva Karma: Material and Psychic Dimensions |
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| 4.2 Differentiation of Karmas and the Structure of Causality |
77 |
| 4.3 Āsrava and Bandha: The Mechanics of Material Association |
77 |
| 4.3.1 Beginninglessness and Soul-Material Interaction Problem |
78 |
| 4.4 Samvara and Nirjarā: Reversibility of Material Bondage |
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| 4.5 Explanatory Force and Metaphysical Commitments of the Material Model |
79 |
| 5 The Path of Purification: Ratnatraya as Ontological and Soteriological Discipline |
80 |
| 5.1 Samyag-darśana: Epistemic Reorientation and the Removal of Delusion |
80 |
| 5.2 Samyag-jñāna: Cognitive Clarification and the Removal of Epistemic Obstruction |
81 |
| 5.3 Samyag-cāritra: Ethical Regulation and Karmic Engineering |
81 |
| 5.4 Ratnatraya as an Integrated Causal System |
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| 5.5 Material Karma as Lived Spiritual Reality |
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| 5.6 Omniscience and Teaching: The Culmination of Karmic Dissociation |
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| 6 Conclusion |
84 |
| Notes |
85 |
| References |
85 |
| Christians of East and West: Patristic Tradition, Spiritual Experience, and Ecclesial Dialogue |
87 |
| 1 Introduction |
88 |
| 2 Methodology |
89 |
| 3 Theological and Patristic Framework |
90 |
| 3.1 The Patristic Renewal in the Twentieth Century: Context and Stakes |
90 |
| 3.2 Placide Deseille: Theology as Lived Experience |
90 |
| 3.3 Jean Daniélou: Patristics and Doctrinal Fidelity |
91 |
| 3.4 Olivier Clément: Theology, Beauty, and Dialogue |
91 |
| 4 Theological Methods and Visions of Tradition |
92 |
| 4.1 Three Ways of Doing Theology |
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| 4.1.1 Theology as Asceticism and Experiential Knowledge |
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| 4.1.2 Theology as Scientia Fidei |
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| 4.1.3 Theology of Encounter |
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| 4.2 Complementarity and Spiritual Practice |
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| 5 Ecclesiological and Ecumenical Stakes |
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| 5.1 Theology and the Church: Methods at the Service of Communion |
94 |
| 5.2 East and West: Models of Ecclesial Unity |
95 |
| 5.3 Specific Contributions to Spiritual Practice in Contemporary Ecumenism |
95 |
| 6 Lived Spiritual Practice: Hesychasm, Liturgy, and Sacramental Life |
96 |
| 6.1 Hesychasm and the Transformation of the Inner Life |
96 |
| 6.2 Liturgy as the Living Continuation of the Patristic Tradition |
97 |
| 6.3 Sacramental Life and the Symbolic Vision of Creation |
97 |
| 6.4 Integrating Practice and Theology |
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| 7 Conclusion |
98 |
| References |
99 |
| From Mystical Experience to Spiritual Process: A Metamodern Framework for Sufism |
101 |
| 1 Introduction |
102 |
| 2 Mystical Experience in Sufi Studies: A Critical Overview |
103 |
| 3 Methodological Framework: Metamodernity as a Reflexive Analytic Lens |
105 |
| 3.1 The Status of Metamodernity in This Study |
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| 3.2 Processual Spirituality as an Analytic, Not Normative, Concept |
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| 3.3 Corpus Selection and Internal Plurality of the Tradition |
106 |
| 3.4 Textual Analysis and Hermeneutic Distance |
106 |
| 3.5 Analytic Criteria and Their Application |
106 |
| 3.6 Methodological Limits |
107 |
| 3.7 Operationalization |
108 |
| 3.7.1 Temporality (RQ1) |
108 |
| 3.7.2 Repetition (RQ2) |
108 |
| 3.8 Distribution of Coded Results |
109 |
| 3.9 Coding Reliability and Reflexive Procedure |
109 |
| 4 Results |
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| 4.1 RQ1: Temporal Structure of Spiritual Transformation |
110 |
| 4.1.1 al-Qushayrī |
110 |
| 4.1.2 al-Ghazālī |
110 |
| 4.1.3 Ibn Arabī |
110 |
| 4.1.4 Rūmī |
111 |
| 4.1.5 Summary of RQ1 |
111 |
| 4.2 RQ2: Structural Function of Repetition |
111 |
| 4.2.1 al-Qushayrī |
111 |
| 4.2.2 al-Ghazālī |
111 |
| 4.2.3 Ibn Arabī |
112 |
| 4.2.4 Rūmī |
112 |
| 4.2.5 Summary of RQ2 |
112 |
| 4.3 Discussion: Recursive Temporality in the Context of Existing Interpretations |
112 |
| 4.3.1 al-Qushayrī and the Hierarchical Model of the Path |
112 |
| 4.3.2 al-Ghazālī and the Ethics of Continuous Renewal |
112 |
| 4.3.3 Ibn Arabī and Ontological Recursion |
113 |
| 4.3.4 Rūmī and Poetic Recursion |
113 |
| 4.3.5 Modalities of Recursive Temporality |
113 |
| 4.3.6 Metamodern Interpretation in Relation to Alternative Frameworks |
114 |
| 5 Process, Subjectivity, and Ethics |
115 |
| 6 Contribution |
115 |
| 7 Conclusion |
116 |
| Notes |
116 |
| References |
117 |
| Between Tradition and Fitness: Czech Yoga Instructors’ Understandings of Contemporary Yoga Practices |
119 |
| 1 Introduction |
120 |
| 2 Current State of Research |
122 |
| 3 Analysis of the Chosen Area of Research |
124 |
| 4 Methodology |
125 |
| 4.1 Design |
125 |
| 4.2 Participants |
125 |
| 4.3 Procedure |
125 |
| 4.3.1 Deliberate Selection of Participants for the Study |
125 |
| 4.3.2 Discussion Questions Selection |
126 |
| 4.3.3 The Realization of the Discussion |
126 |
| 4.4 Data analysis |
127 |
| 4.5 Methodological Rigor |
128 |
| 5 Results |
128 |
| 6 Discussion |
133 |
| 6.1 Limitations |
134 |
| 7 Conclusion |
135 |
| Acknowledgements |
136 |
| References |
137 |
| Feasibility of REBT Integrated with Islamic Music and Relaxation Therapy for Meaning in Life among Muslim Adolescents: A Pilot Study of Gender Differences |
139 |
| 1 Introduction |
140 |
| 2 Method |
142 |
| 2.1 Research Design |
142 |
| 2.2 Participants |
142 |
| 2.3 Intervention Protocol |
143 |
| 2.4 Measures |
144 |
| 2.4.1 Discriminant Validity of Subscales |
144 |
| 2.5 Procedure |
146 |
| 2.6 Ethical Considerations |
146 |
| 2.7 Data Analysis |
147 |
| 2.7.1 Post-Hoc Statistical Power Analysis |
147 |
| 3 Results |
148 |
| 3.1 Prerequisite Tests of Analysis |
148 |
| 3.1.1 Prerequisite Tests of Analysis |
148 |
| 3.2 Descriptive Statistics |
148 |
| 3.3 Multivariate Tests |
148 |
| 3.4 Between-Subjects Effects |
148 |
| 3.5 Pairwise Comparisons |
148 |
| 3.6 Estimated Marginal Means |
148 |
| 4 Discussion |
151 |
| 4.1 Gender Differences in Self-Oriented Meaning: Descriptive Patterns from a Pilot Pre-Experimental Observation |
151 |
| 4.2 Gender Differences in Other-Oriented Meaning: Descriptive Patterns from a Pilot Pre-Experimental Observation |
152 |
| 5 Conclusion |
153 |
| Notes |
154 |
| References |
155 |
| Measuring Spirituality in the Context of Coping for Secularized People: Review of Questionnaires |
157 |
| 1 Introduction |
158 |
| 1.1 Theoretical background on Spirituality in the Context of Coping |
159 |
| 1.2 Integrating Spirituality and Coping |
160 |
| 2 Method |
161 |
| 2.1 Article Selection |
161 |
| 2.2 Questionnaire Screening |
161 |
| 2.3 Items Screening |
162 |
| 2.4 Second Research Question, Transcendent Items Formulation Screening |
162 |
| 3 Results |
163 |
| 3.1 Questionnaires Evaluation |
163 |
| 3.2 Item Formulation, Vertical Transcendence |
163 |
| 3.3 Item Content Analysis |
167 |
| 3.4 Item Formulation |
167 |
| 4 Discussion and Conclusion |
168 |
| Acknowledgements |
169 |
| References |
170 |
| Mission |
173 |