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This essay analyzes the performance of dhikr (the invocation of God through prayer, sons, and movement) in Aleppo, Syria, as an embodied practice mediated by specific repertoires of aesthetic and kinesthetic practices. In dhikr, aesthetic stimuli produce an experience of temporal transformation that participants narrate as "ecstasy." Performing dhikr also conditions a musical self, which in turn allows for the habituation of spiritual states. This suggests the importance of investigating the interface of embodied practices, temporality, and the aesthetics of spiritual practice. (Aesthetics, temporality, music, Islam, Syria).
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A spiritual anthology drawn from the Greek and Russian traditions, concerned in particular with the most frequently used and best loved of all Orthodox prayers--the Jesus Prayer. Texts are taken chiefly from the letters of Bishop Theopan the Recluse, along with many other writers.
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Certain highly emotional experiences have the potential to produce long-lasting and meaningful changes in personality. Two such experiences are spiritual transformations and experiences of profound beauty. However, little is known about the cognitive appraisals or narrative elements involved in such experiences, how they are similar, and how they differ. In a study of emotion-related narratives, these experiences were found to share many features but also differ in their valence. Experiences of profound beauty are almost always positive, but spiritual transformations are both positive and negative. Moreover, spiritual transformations seem to produce long-lasting change, but experiences of profound beauty, although evocative, do not seem to produce long-lasting change. An emotion approach helps to elucidate two understudied but important emotional experiences.
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This essay seeks to explore contemplation as it features in Christian theology and philosophy, both ancient and modern. Contemplation, in ancient philosophy, is transformed in Christian theology; nonetheless, it has the structure of what Jean Wahl calls ‘transascendance’, a rising to the heights. Although contemplation remains as a theme in modern Christian theology, it drops out in modern philosophy: that is, post-Renaissance philosophy. And yet it returns, both in analytic and continental philosophy, in the twentieth century. It returns, however, in the mode of ‘transdescendance’: by way of conditions of possibility, and fundamental orientations.

Contemplative practices, from meditation to Zen, are growing in popularity as methods to inspire physical and mental health. "Contemplative Practices in Action: Spirituality, Meditation, and Health" offers readers an introduction to these practices and the ways they can be used in the service of well being, wisdom, healing, and stress reduction. Bringing together various traditions from the East and West, this thought-provoking work summarizes the history of each practice, highlights classic and emerging research proving its power, and details how each practice is performed. Expert authors offer step-by-step approaches to practice methods including the 8-Point Program of Passage Meditation, Centering Prayer, mindful stress management, mantram meditation, energizing meditation, yoga, and Zen. Beneficial practices from Christian, Buddhist, Jewish, Hindu, and Islamic religions are also featured. Vignettes illustrate each of the practices, while the contributors explain how and why they are effective in facing challenges as varied as the loss of a partner or child, job loss, chronic pain or disease, or psychological disorders.

The aim of this study was to investigate the Effects of Muslim Praying Meditation (MPM) and Transcendental Meditation (TM) Program on Mindfulness among the University of Nizwa students. The sample of the study consisted of (354) students. The questionnaires of MPM (Al-Kushooa) and Kentucky Inventory of Mindfulness Skills (KIMS) were applied before training to answer the first question, while the KIMS only was applied again as posttesting after 3 months of training on TM. The results showed that there is a relationship between MPM (Al-Ku- shooa) and KIMS which means that MPM can predicting the (KIMS) in prevalence of 0.61. The results also revealed an effect for (TM) in enhancing the level of KIMS after 3 months of training.

Exercises from the world's religions to cultivate kindness, love, joy, peace, vision, wisdom, and generosity.

Subjects were presented with videotaped expressions of 10 classic Hindu emotions. The 10 emotions were (in rough translation from Sanskrit) anger, disgust, fear, heroism, humor-amusement, love, peace, sadness, shame-embarrassment, and wonder. These emotions (except for shame) and their portrayal were described about 2,000 years ago in the Natyasastra, and are enacted in the contemporary Hindu classical dance. The expressions are dynamic and include both the face and the body, especially the hands. Three different expressive versions of each emotion were presented, along with 15 neutral expressions. American and Indian college students responded to each of these 45 expressions using either a fixed-response format (10 emotion names and "neutral/no emotion") or a totally free response format. Participants from both countries were quite accurate in identifying emotions correctly using both fixed-choice (65% correct, expected value of 9%) and free-response (61% correct, expected value close to zero) methods.
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