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"Sering dikatakan bahwa spiritualitas adalah api dari ajaran agama, di mana spiritualitas dianggap sebagai jalan sekaligus tujuan kehidupan keagamaan. Artikel ini mengkaji naskah tunggal berjudul Serat Darma¬sonya (yang selanjutnya disingkat SD) yaitu sebuah pustaka yang menjelaskan pengetahuan tentang ilmu syariat dan tarekat. Pustaka ini mengajukan tafsir-tafsir kritis terhadap aktivitas berbagai tradisi, khususnya di Jawa. Dalam kajian ini penulis menitikberatkan pada dua hal, yaitu: 1) logika spiritual dalam teks SD, dan 2) model resistensi keagamaan terhadap unsur tradisi. Bentuk kajian ini adalah penelitian kualitatif yang berkonsentrasi pada analisis teks. Pembacaan terhadap teks dilakukan dengan dua cara: heuristik dan hermeuneutik. Pada masa Majapahit akhir telah muncul lontar Darmasunya yang kemudian menjadi kitab panduan penganut ajaran Siwa-Buddha. Belakangan, pada sekitar awal abad 20 (muncul kitab lain yang bernuansa Islami dengan judul sama. Teks Darmasonya memaparkan petuah tentang sikap hidup seorang Muslim berdasarkan Al Quran, Hadits, dan kitab-kitab spiritual keagamaan terdahulu. Teks Darmasonya juga menyuguhkan beragam kritik mengenai sikap hidup, yakni sederetan pola abstrak, disiplin, hukum-hukum atau aturan yang berasal dari penguasa tertinggi jagad raya. Ajaran dalam teks tersebut merupakan sesuatu yang abstrak namun dipandang berharga oleh pengarang atau kelompok tertentu serta dijadikan acuan moralitas dalam menjalani arah kehidupan di Jawa."

"Tesis ini mengkaji tentang pengalaman-pengalaman transendental yang mendorong orang memilih jalan tasawuf sebagai upaya mengatasi problem kecemasan dalam kehidupan perkotaan. Lokus riset ialah zawiah Rumi Centre yang berafiliasi dengan tarekat Naqsyabandiyah Haqqani. Penelitian ini dilakukan dengan metode etnografi dari Mei 2021 sampai November 2022. Fenomena kecemasan dan disorientasi terjadi akibat tekanan problematika keseharian dan kegagalan individu manusia memahami dunia dengan rasionalitas mereka. Gejala itu menjelma kondisi liminal yang mendorong orang melakukan perjalanan spiritual demi menemukan makna hidup hakiki. Dalam prosesnya, mereka memperoleh pengalaman visioner (visionary experiences) yang memvalidasi upaya pencarian tersebut sebagai sebuah ‘calling’ (panggilan hidup). Pengalaman itu mengarahkan mereka ke dunia tasawuf yang menawarkan visi hidup untuk perjumpaan dengan Tuhan semata melalui perantaraan mursyid. Ada tiga temuan menarik, pertama bahwasanya perjalanan spiritual yang bersifat individual, turut mengandung aspek sosial dan relasional; kedua spiritualitas tasawuf berfungsi untuk mengatasi masalah duniawi (outer worldly) yang memicu kecemasan, melalui pengolahan dan pendisiplinan rohani (inner worldly) tanpa mesti melepaskan diri dari dunia materialitas sebagaimana pada praktik asketisme umum, sebab upaya subyek mencapai makrifat pada dasarnya tetap membutuhkan subyek lain sebagai refleksi kekuasaan ilahiah yang memberikan kekuatan dan makna hidup; ketiga pengalaman terkoneksi dengan mursyid, Waliyullah, serta Rasulullah memposisikan praktik tasawuf menjadi wahana sekaligus instrumen keilahian yang mentransformasikan spiritualitas para pelaku tasawuf, sehingga membentuk kesadaran subyek etis baru sebagai makhluk manusia.

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This thesis examines transcendental experiences that encourage people to choose the path of Sufism as an effort to overcome the problem of anxiety in urban life. The research locus is the Zawiah Rumi Center which is affiliated with the Naqsyabandiyah Haqqani congregation. This research was conducted using the ethnographic method from May 2021 to November 2022. The phenomena of anxiety and disorientation occur due to the pressures of everyday problems and the failure of individual humans to understand the world with their rationality. These symptoms become liminal conditions that encourage people to take a spiritual journey to find the true meaning of life. In the process, they gain visionary experiences which validate the search as a 'calling'. This experience directs them to the world of Sufism which offers a vision of life for an encounter with God solely through the mediation of a murshid. There are three interesting findings, first that the individual spiritual journey also contains social and relational aspects; secondly, the spirituality of Sufism functions to overcome worldly problems (outer worldly) that trigger anxiety, through spiritual processing and discipline (inner worldly) without having to break away from the world of materiality as in the practice of general asceticism, because the subject's efforts to achieve makrifat basically still require other subjects as a reflection of divine power which gives strength and meaning to life; the three experiences are connected with murshid, Waliyullah, and Rasulullah positioning the practice of Sufism to be a vehicle as well as an instrument of divinity that transforms the spirituality of the doers of Sufism, thereby forming awareness of new ethical subjects as human beings."

"Penelitian ini bertujuan untuk melakukan penelitian korelasional dan intervensi. Dua studi, studi korelasi dan studi intervensi, dilakukan untuk meneliti interaksi spiritualitas di tempat kerja dan spiritualitas individual dalam memprediksi kepuasan kerja, dan mengetahui efektivitas pelatihan “BeYOUnd”. Karyawan operasional PT XYZ sejumlah 154 orang berpartisipasi pada studi pertama; dan hasil menunjukkan bahwa terdapat korelasi positif dan signifikan antar variabel p< .01). Hasil analisis PROCESS Hayes menunjukkan bahwa spiritualitas individual berperan sebagai moderator pada hubungan antara spiritualitas di tempat kerja dan kepuasan kerja F p <0,05, R 2=7%. Pelatihan “BeYOUnd”, sebagai studi intervensi, dilakukan pada 14 karyawan yang mendapatkan skor spiritualitas di tempat kerja rendah pada studi pertama. Hasil evaluasi tingkat 1 menunjukkan reaksi positif peserta terlihat dari tidak ada penilaian di bawah rata- rata pengukuran (M = 4,98 – 5,64). Evaluasi tingkat 2 menunjukkan perbedaan signifikan antara skor pengetahuan partisipan sebelum dan sesudah pelatihan “BeYOUnd” (Z = -2.22, p. Hasil evaluasi tingkat 3 menunjukkan bahwa partisipan mendapatkan nilai baik (3) dan sangat baik (4) pada indikator perilaku yang menunjukkan spiritualitas di tempat kerja. Berdasarkan tiga tingkat evaluasi menunjukkan bahwa pelatihan “BeYOUnd” secara umum memiliki hasil yang baik berdasarkan evaluasi reaksi, pengetahuan, dan tingkah laku. Kedua studi yang dilakukan berhasil menjawab seluruh pertanyaan penelitian yang diajukan oleh peneliti.

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There were two studies in this research, correlation study and intervention study. The purpose of the correlation study was to examine the relationship of individual spirituality as moderator on the relationship between workplace spirituality and job satisfaction. Intervention study aimed to examine the effectiveness of the 'BeYOUnd' training to improve workplace spirituality. One hundred and fifty four employees participated in the first study and showed the result that there was a significant positive correlation between variables (p <.01). The results of Hayes' PROCESS analysis showed that individual spirituality moderated the relationship between workplace spirituality and job satisfaction F (3, 150) = 3.75, p <0.05, R 2 = 7%. Then, 14 employees who had low workplace spirituality scores in the first study participated in 'BeYOUnd' Training. The results of the level 1 evaluation indicated the positive reaction of participants as seen that no response below the average measurement (M = 4.98 - 5.64). Level 2 evaluation showed significant differences between participants' knowledge scores before and after the 'BeYOUnd' training (Z = -2.22, p = 0.029). The results of level 3 evaluation indicated that participants received good (3) and very good (4) scores on behavioral indicators of workplace spirituality. The results of the three evaluation levels showed that the 'BeYOUND' training, in general, had good results based on evaluating partcipants’ reactions, knowledge, and behavior. Both studies were able to answer research questions proposed by researcher."

"This book seeks to examine the possible meanings and consequences associated with this contrast in terms of the similarities and differences that affect those who use these terms with respect to the everyday practices that they themselves employ or believe should follow from being self-defined as “religious” or “spiritual”, or not. The several chapters in this volume take up the religious-spiritual contrast specifically through investigations into practice."

"Efektiftiasa Model Kepemimpinan keperawatan berbasis spiritual Islam terhadap kepuasan kerja perawat pelaksana Rumah Sakit di Tangerang dan DepokEfectivity of Model of Nursing leadership based on Islamic Spirituality on Nurse Staff of jobs Satisfaction in Tangerang & Depok"

"This volume addresses an important problem in social scientific research on global religions and spirituality: How to evaluate the role of diverse religious and spiritual (R/S) beliefs and practices within the rapid evolution of spiritual globalization and diversification trends. The book examines this question by bringing together a panel of international scholars including psychologists, sociologists, and researchers in religious studies, public health, medicine, and social work. The content includes chapters describing innovative concepts of post-Christian spirituality, Eastern forms of meditation, afterlife beliefs associated with the three dominant cultural legacies, various non-religious worldviews, spiritual Jihad, and secular and religious reverence. The book also covers such important themes as spiritual well-being, faith, struggle, meaning making, modeling, and support, as well as mysticism and using prayer to cope with existential crises. This book advances theunderstanding of the role of R/S across different faiths and cultural systems, including both Western and non-Western ones, and enriches the mainstream of psychological sciences and practices. It appeals to students, educators, researchers, and clinicians in multiple related fields and disciplines."

"Spirituality is, too often, subsumed under the heading of religion and treated as much the same kind of thing. Yet spirituality extends far beyond the spaces of religion. The spiritual makes geography strange, challenging the relationship between the known and the unknown, between the real and the ideal, and prompting exciting possibilities for charting the ineffable spaces of the divine which lie somehow beyond geography. In setting itself that task, this book pushes the boundaries of geographies of religion to bring into direct focus questions of spirituality. By seeing religion through the lens of practice rather than as a set of beliefs, geographies of religion can be interpreted much more widely, bringing a whole range of other spiritual practices and spaces to light. The book is split into three sections, each contextualised with an editors introduction, to explore the spaces of spiritual practice, the spiritual production of space, and spiritual transformations.This book intends to open to up new questions and approaches through the theme of spirituality, pushing the boundaries on current topics and introducing innovative new ideas, including esoteric or radical spiritual practices. This landmark book not only captures a significant moment in geographies of spirituality, but acts as a catalyst for future work."