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The formula which appears in the inscription, dkr ʾl-ʾlh ("May God be mindful of" or "May God remember"), is also found in the Zabad inscription and DaJ144PAr. [4] The dkr element, asking God be mindful of so-and-so, is likely an Arabicization of an expression common in Nabataean graffiti, dkyr ("may so-and-so be remembered").
Dhyāna (Sanskrit: ध्यान) in Hinduism means meditation [1] and contemplation. Dhyana is taken up in Yoga practices, and is a means to samadhi and self-knowledge. [2]The various concepts of dhyana and its practice originated in the Sramanic movement of ancient India, [3] [4] which started before the 6th century BCE (pre-Buddha, pre-Mahavira), [5] [6] and the practice has been ...
There are several exercises designed to develop mindfulness meditation, which may be aided by guided meditations "to get the hang of it". [9] [70] [note 3] As forms of self-observation and interoception, these methods increase awareness of the body, so they are usually beneficial to people with low self-awareness or low awareness of their bodies or emotional state.
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God: The term God is capitalized in the English language as if it were a proper noun but without an object because it is in linguistics a boundless enigma as is the mathematical concept of infinity. God is used to refer to a specific monotheistic concept of a supernatural Supreme Being in accordance with the tradition of Abrahamic religions.
Zuhd can be described as being based on tawakkul or "trust in God alongside love of poverty." [ 6 ] This has led to an argument over whether tawakkul is a consequence of perfect faith. [ 7 ] An author wrote that someone that trusts in God is like a baby seeking its mother's breast and always finds it.
When personified, Metanoia was a figure of unclear description who accompanied Kairos, the god of Opportunity, and ultimately inspired human individuals to deep changes in their normal consciousness modes; a feeling of personal regret would provide the emotional catalyst to approach life with a substantially different perspective.
The Pali commentaries distinguish between karuṇā and mettā in the following complementary manner: Karuna is the desire to remove harm and suffering (ahita-dukkha-apanaya-kāmatā) from others; while mettā is the desire to bring about the well-being and happiness (hita-sukha-upanaya-kāmatā) of others. [13]