معنویت

Spirituality is one of the five aspects of life that draws man beyond matter and world’s appearance and gives a special meaning to the world. With such an understanding of spirituality, this question will arise; what changes must take place in a person for spiritual transformation to  happen?  The study is aimed to determine the effectiveness of spiritual transformation skills training on a person's spiritual attitude. Semi-experimental research method and two-group research design (experimental and control) with pre-test and post-test were considered as the method of the research. To conduct research, 30 participants in one of the religious delegations of Kerman city were selected by  convenient sampling and randomly divided into two experimental groups (n=15) and control group (n=15). Pre-test was performed for both groups and after holding ten sessions of spiritual transformation skills training in the experimental group, post-test was performed on both groups. To collect the data,  the Spiritual Attitude Questionnaire was used and the data were analyzed using descriptive statistics techniques and parametric tests. Findings showed that spiritual transformation skills training can affect the spiritual attitude of individuals.

Religious understanding and experience are among the most important issues in the daily lives of Iranians, especially the younger generation. The aim of this research is to discover and analyze the understanding and experience of religion among Generation Z students in the humanities. Accordingly, and based on the data saturation criterion, 21 students participated in the study, and the interview data were analyzed using thematic analysis. The analysis of the interviews showed that the participants are seeking a kind of re-thinking of religion and its concepts, regarding religious understanding and experience at the individual and social levels. This re-thinking includes cognitive and perceptual levels, as well as the practical and applied levels of religious experience. Five constructed themes are habitualized cognition, selective individuality, religion-averse judgments, and spiritualistic re-thinking. According to the results, it can be said that there is a kind of sometimes acute and harsh re-thinking among some participants. Their general view of religion is based on judgments about the quality of religion’s presence in society, which is largely critically loaded. Nevertheless, although the participants face religion in a reflective way, the boundaries of belief in this area are still firm and established. In fact, the main focus of religious debate is the emphasis on individuality and the escape from habitualized religion. Indeed, agency, while having religious beliefs (especially in principles), is nevertheless wandering at the border between religion, habitualization, and spirituality. Finally, it is suggested that further studies be conducted in this field to more fully and accurately explain the concepts related to the understanding and experience of religion of the new generation. These studies can help to better understand the dynamics of religion in contemporary Iranian society and provide solutions to address the challenges facing religion and the younger generation.

Celibacy among women in Iran is on the rise. This phenomenon varies across different decades and contexts, influenced by social and cultural conditions, which can impart diverse meanings and biological patterns. One group experiencing definitive or semi- definitive celibacy is women in their sixties. The aim of the current research is to explore and analyze their lifestyles and methods of adapting to society. This qualitative study was conducted in Yazd in 2023. The participants included 15 unmarried women aged 35 and older from Yazd, who were selected purposefully. Data were analyzed using a semi-structured interview method. The results of the research indicate that the participants are inevitably living in a situation characterized by minimal psychological well-being. Despite this, they are compelled to adapt. Five relevant themes emerged from the study: adaptability, spiritualism, cognitive regeneration, , purposeful living, and attachment. Overall, the research demonstrates that the participants have developed a way of life that they can accept and manage, even while holding a somewhat unrealistic view of marriage. This adaptation allows them to enhance their mental and social well-being. However, despite these coping strategies, this group faces numerous challenges in achieving a sense of welfare, which necessitates greater attention from policymakers, particularly in the area of women's issues.

During their lives, people select a path of transcendence for each life dimension, and the accomplishment of this goal can result in satisfaction with that life dimension. Likewise, people take a career and plan for this career during their educational and working activities and the accomplishment of this plan can result in satisfaction and a sense of success. Culture and social factors are some important factors affecting career success. We are living in a society with religious and spiritual support and these religious beliefs influence our thoughts, planning, and output-orientation. The research question is the effect of spiritual dimensions with a religious approach on the career success of employees and in this paper address this effect of spirituality with a religious approach (Islamic religion). Greenhouse’s (1990) scale was used to measure career success, and Parsian and Dunning’s scale was used to measure spirituality in which some Islamic dimensions were included such as halal income generation, God satisfaction, pure service provision, and devotion. Cronbach’s alpha was estimated at 0.86. The sample was taken from the employees of the National Iranian Oil Company randomly. Finally, eight spirituality dimensions specified by the Smart PLS software to influence career success were found to include the significance of spiritual beliefs, devotion, pure service provision, God satisfaction, halal income, and spiritual activities.

Spiritual health is one of the dimensions of health, and pilgrimage is a spiritual practice. Elderly individuals, particularly those residing in nursing homes, are often unable to perform pilgrimages due to balance and mobility disorders, environmental safety issues, and travel risks. Therefore, virtual reality technology can bring the pilgrimage site to them. With this technology, a three-dimensional representation of the pilgrimage site is created through special glasses, allowing the elderly to view different angles of the site by moving their heads. This study aimed to investigate the impact of virtual pilgrimage on the spiritual health of elderly residents in the Khahrizak nursing home in Alborz province.

This Semi-experimental study was conducted at the Khahrizak nursing home. Fifty elderly individuals were selected for the intervention group and fifty for the control group. Initially, a pre-test for spiritual health was conducted in both groups. Then, in the intervention group, a virtual pilgrimage to Karbala was conducted over four sessions lasting ten minutes each within one month. Finally, a post-test for spiritual health was administered to both groups. Data were analyzed using SPSS version 16. Chi-square tests were used to examine differences in demographic variables between the intervention and control groups, while independent t-tests and paired t-tests were used for normally distributed data.

Results indicated that spiritual health significantly increased in the intervention group after the intervention. There was no difference in mean spiritual health between the two groups before the intervention; however, after conducting the virtual pilgrimage, this difference became significant.

Virtual pilgrimage is effective in enhancing the spiritual health of elderly residents in nursing homes. Given the high prevalence of mobility disorders among the elderly and the risks associated with physical pilgrimages, virtual pilgrimage can serve as an alternative to actual pilgrimage.

The Sacred is defined in the tradition world, and examining its representation in narrative cinema as a modern phenomenon is a significant issue. Traditionalists believe that sacred matters can take on a form of art known as sacred art; however, they lack a clear and comprehensive perspective regarding its representation in cinema as a modern phenomenon, with which they are in conflict. The importance of this research lies in finding a mode of representing sacred matters in cinema based on the views of traditionalists. Therefore, the aim of this research is to explore and elucidate how sacred matters are represented in cinema from the perspective of traditionalism. This research employs qualitative and library-based research methods to investigate and examine the views of traditionalists on this matter. To achieve this, the foundational concepts of traditionalist thought related to this research, such as the concepts of tradition, sacred matters, and sacred art, as well as the allegorical style as a style close to sacred art in cinema, have been explicated. The findings of this research indicate that, just as traditionalists seek sacred art in a specific form characterized by qualities and characteristics corresponding to the divine world, these features can be found in the allegorical style. The allegorical style, in terms of representing sacred matters, functions similarly to sacred art, using specific elements to portray sacred matters. Thus, the use of the allegorical style in representing sacred matters in cinema, based on the views of traditionalists, holds promise and borders on something called sacred cinema. In the current research, 6 films, The Emigrant, Faraway so Close, The Song of Sparrows, The Foothhold, A Piece of Bread, and Paradise, have been examined, and the results indicate the function of transcendental style in the representation of the sacred.

AbstractAbstractThe aim of the research, considering the importance and necessity of the existence of spirituality among the moral and military forces in order to protect the values and ideals of the Islamic Revolution, is to investigate the level of spirituality, identify the influential factors and provide solutions to improve spirituality in the mobilization resistance forces of the Islamic Revolution Guards Corps in Tabriz. The statistical population of the research was mobilization resistance forces of the Tabriz army (150 people). The research sample consisted of 110 people based on the sample size determination table of Morgan (1985) using a simple random stratified sampling method. The measuring instrument was a researcher-made questionnaire (checklist of indicators for qualitative and quantitative measurement of spirituality level) and demographic information questionnaire. Descriptive and inferential statistical methods were used for data analysis in SPSS24 software. The state of spirituality was compared in three categories: marital status, satisfaction with working conditions and behavior of commanders and managers, and economic status. Therefore, the level of spirituality in married employees and employees who are satisfied with working conditions and the behavior of managers and commanders and employees who have a good economic status is at a high level. Based on the results, it can be said that the level of spirituality in the mobilization resistance areas of Tabriz is above average (74%).

In various contexts, the scope and boundaries of coverage are influenced by multiple factors at both micro and macro levels of society. Therefore, this study adopts a novel approach to examining the type of coverage for female students, focusing on the impact of two variables: spirituality as a cultural-social variable at the macro level and self-perception as a human cognitive variable at the micro level. The study employs a combination of library research and field surveys, utilizing software such as SPSS, PLS 3, and Excel. The study population consists of 1001 female students, with a sample size of 277. The findings reveal a significant relationship between spirituality and self-perception, as well as between self-perception and type of coverage, as indicated by the Spearman test. The t-test value demonstrates that spirituality directly influences individuals' self-perception, with spirituality accounting for 0.230 of the variance in self-perception based on the coefficient of determination (r2). Similarly, self-perception explains 0.125 of the variance in type of coverage. With a path coefficient of -0.496 and a t-value of 5.456, spirituality significantly impacts self-perception. Likewise, self-perception significantly influences type of coverage, with a path coefficient of -0.379 and a t-value of 3.245. Among the dimensions of spirituality, spiritual needs emerge as the most influential, while among the dimensions of self-perception, social skills are identified as the most significant.

Art has a fundamental position and importance in Islamic life and civilization and is considered one of the important manifestations of human civilization. Explanation and interpretation of art based on tradition and modernity has always raised many debates. In the meantime, the discussions of traditionalists about art and its place in civilization are of particular importance. Traditionalism provides a specific interpretation of tradition and analyzes and examines basic concepts in the field of religion, philosophy, mysticism, science and art based on it. This article tries to explain and analyze the category of art and its principles and foundations from this point of view. In general, the theories of traditionalists cannot be studied without understanding their foundations and key concepts. Because the traditionalists do not consider anything outside the framework of the tradition and explain all their thoughts in this direction. The philosophy of traditionalist art is also included in this traditional and metaphysical framework (eternal philosophy) and it completely shows their concern for the revival of tradition.

The Islamic revolution was based on the pure Islamic culture and has traveled its path in the first step and has reached the second step. The pure Islamic culture wants the happiness of mankind, and the happiness of mankind depends on deep and pure spirituality. Therefore, the Supreme Leader emphasizes it in the recommendations of the statement of the second step of the revolution. But to reach deep spirituality, first of all, it is necessary to know the characteristics of spirituality. Therefore, it is necessary to explore the indicators of deepening spirituality in the intellectual system of the Supreme Leader as the source of the statement of the second step. The present research is an attempt to know these indicators and explores its components in an inductive way. The research method of this article is qualitative and of the foundation data type, which has continued with the study of the Supreme Leader's intellectual system until reaching theoretical saturation, and discovery and inspection have been the tools of this observation and study in terms of reliability and validity. The perspective of this article is an exploratory examination of the six other recommendations of His Holiness in the statement of the second step of the revolution. In its first step, the Islamic revolution established the Islamic system and continues its path towards the new Islamic civilization and is a claimant for the happiness of mankind. Therefore, the above combination is the spiritual civilization that is headed towards him and the three dimensions of self-improvement (perfect man, waiting man, spiritual man), socialization (revolutionary system, preparation for emergence, utopia) and civilization (new Islamic civilization, It considers the single nation, the rule of religion and morality) with the stated components.

The purpose of this study is based on a Structural Equation Model of Emotion Regulation and Addiction Preparedness in Social Injuries with the Mediating Role of Spirituality dimentions.  

The leading research method is regression and in particular the structural equation model. The statistical population was students of Tehran universities from which a sample of 384 was selected. For data collection, Spirituality Questionnaire (2009), Addiction Readiness Scale (1992), Scale of Difficulty in Regulating Emotion (2004), and Risk Behavior Short Scale (2022) were used.

The results showed that the model of explaining social harms based on the difficulty of emotion regulation and readiness for addiction with the mediating role of spirituality has a good fit and also the relationship between emotion difficulty and high risk behaviors, and readiness for addiction and high risk behaviors through spirituality. It is significant because the significance level of the Sobel test in both is less than 0.05 (P <0.01).

According to the results of the research, it is suggested that group therapy and group training in the field of spirituality and psychology of religion be done to promote the spiritual dimensions of a protective and preventive factor for social harm or high-risk behaviors.

Concepts of spirituality and spiritual development in both religious and secular views have been studied by Humanities researchers. A significant amount of research relevant to both adults and teenagers, but recently spirituality and spiritual development of young children have been studying. What is important in this context, looking at the audience (people) to the subject of spirituality and that is what he sees in spirituality. In the 21st century, young people greatly monitored from religious institutions, as well as some of the government and religion-based political structures. Current research is the phenomenography study to survey the experiences and a perspective of students about the concept of spirituality (what, and how, it is possible education and spiritual aspects of a person's behavior). The populations of this research are graduate students the University of Kurdistan. Researchers selected some of this student by Criterion Sampling and try to explore the spirituality from their point of views based on their experience. Semi-structured interviews have been used to collecting of data. Based on the results four categories have given in: aspects of spirituality, the ability of spiritual education, factors affecting education, spirituality and spiritual characteristics of individuals classified.

In the holy system of the Islamic Republic, the expansion of spirituality is a vital and infrastructural matter in the production of endogenous authority, relying on the strength of the internal structure of the country and the stability of national power. This authority will be exalted with two fundamental conditions, spirituality and the wise management of the material resources of power.

In this research, descriptive and with emphasis on analytical-content method and search of the latest sources including: books, articles, media interviews, lectures on sites and libraries have been available.

The findings indicate that spiritual cultural power can preserve the customs, traditions and beliefs of the people can enhance the spiritual spirit of the social masses and the way of penetration of toxic subcultures in the original national and religious culture of the country. Minimized.

The economic system of basic spirituality has shortened the path to a dynamic, vibrant, effective and pure economy, the fruit of which is a resistance economy. Resistance economics is the most valuable way to deal with all kinds of economic threats. Spiritual-oriented military power, the result of the training of a military force that does not rely only on uniforms (minor jihad) but strives for all opportunities in the exaltation of divine human thought (major jihad). Exogenous authority; Dependent; Temporary, fragile; It is uncertain and unstable, while endogenous authority is multifaceted, permanent, reassuring, stable, and can be manipulated based on indigenous, national, and religious needs without any outside intervention.

The phenomenon of aging and its social and personal challenges are among the topics that have been paid more attention by researchers today due to the growing population of the elderly. One of these aspects is the psychological well-being of these people as an indicator of quality of life that is tied to various factors, including factors that are especially prominent in old age, spirituality and attitude towards death, whether the elderly person with a fear and avoidance attitude or Acceptance and compromise to face the phenomenon of death and also what effects a person's spirituality has on his psychological well-being, is the subject of the present study. 182 elderly people participated in this study by available sampling method. Three valid scales of Attitude Towards Death Profile, Reef Psychological Well-Being, Parsian Spirituality Questionnaire were used. The validity and reliability of the questionnaires in the present study were reviewed and confirmed. According to the analyzes, the results of multiple regression showed that the variables of spirituality and attitude toward death-avoidance are strong predictors of psychological well-being. The negative and significant relationship between attitudes toward death-avoidance and psychological well-being indicates that despite the fact that in the elderly, especially in support and coverage centers, the phenomenon of denial of death and escape from death-related issues is being institutionalized as accepted; But it reduces the psychological well-being of these people. On the other hand, spirituality is a positive factor in the sense of well-being of the elderly that should be considered.

The purpose of this study is to identify spirituality in three dimensions of meaning, scope and functions in psychology and Islam. According to the purpose of the research, psychological sources related to religion and spirituality as well as verses of the Qur'an, narrations and works of Muslim thinkers were referred to and the data were extracted and compared and analyzed descriptively-analytically. Findings showed that spirituality in psychology is a psychological state that includes characteristics such as insight, understanding of unity, inner integrity, feeling of wonder, feeling of excellence, feeling of acceptance, disconnection, love and compassion, gratitude for the blessings of life and feeling of meaning. But spirituality in Islam is a state that is realized in connection with the existence of God Almighty and includes the components of knowing God, believing in the Creator, feeling belonging to the Creator, and doing action for God, comprehensive understanding of His presence and understanding of nearness to God. It was also found that the functions of spirituality in psychology in the areas of physical and mental health are the effect on happiness, personality and healing, reducing pain and esoteric satisfaction. From the Islamic point of view, functions such as relaxation and reduction of suffering are related to common spirituality, but Islamic spirituality has specific functions such as lasting pleasure, genuine meaning to life and closeness to the Creator, which is not mentioned in spirituality in psychology.

Ethical, communicative and spiritual issues are related to culture. It is necessary to study indigenous patterns in communication and ethics. This research shows a way of life based on the sharing approach based on Quran verses, in Sadr's thought, it has sought to receive the concepts of sharing; And Sadr's thought has been examined from the perspective of this model.

For this purpose, with the method of content theme analysis and with deductive and inductive strategy in 12 books "Step by step with the Imam" published by the Imam Musa Sadr cultural institute has been analyzed and reviewed.

After analyzing the content of Sadr 35theme,the basic concepts were extracted, which were placed under 5 themes of the organizer, shows that it is in line with the pattern of sharing, and finally, 2 comprehensive themes of "role playing" and "expansion" ,the common chapter of Sadr's idea and ​​sharing was recognized.

indigenous models such as sharing and Muslim thinkers such as Sadr can be used in models for personal growth and spiritual therapy.

Revolutions and political systems have always faced harms and challenges throughout history that are often not known, and in a complex and hidden way with different faces, and in the guise of appearing right and revolutionary. Are; If these challenges and harms are not identified and repelled in time, they may destroy the revolution or at least prevent it from achieving its goals and ideals.

In this study, an attempt has been made to introduce one of the basic triggers (indicators of spirituality and ethics) of NAJA that can increase the efficiency of the system and enable the realization of the goals of the Islamic Revolution of Iran. Research

The present study is a qualitative research that has been written as a method of content analysis and documentation.

The results of the present study indicate that the establishment of justice, welfare, security of liberty, responding to the needs and demands of the people, participation, support of the people are among the goals and values ​​that are expected of the Islamic community and eliminate These needs and the achievement of these goals are closely related to the NAJA.

Training in spirituality and ethics in NAJA staff facilitates the efficiency and success in achieving the goals of the Islamic Revolution.

Neoliberalism claims a better progression of public welfare if it is carried out through liberating individual entrepreneurship within an institutional framework which observes private property rights as well. Modern conservative policies that are propagated by Neoconservatives are all related to neoliberalism. Essentially, these are to undermine the inbuilt liberalism. Innovations based on religious faith enable the government to conform to what neoliberalism has created. A weakened country cannot resist neoliberalism which supports world market at the cost of national unity. In the first era of American formation, religious inclinations arising from a relatively autonomous life environment almost shaped the fundamental initiatory elements. The voluntary section in the US is far from a fall. But nobody doubts that several forms of voluntary acts in formal political activities and institutions have diminished in recent decades or Americans show less tendency to trusting political leaders