Oleh karena itu, secara mainstream, LDII sama saja dengan Muhammadiyah
atau Persis. Perbedaan hanya pada tafsir-tafsir tertentu yang sebenarnya masih dalam koridor ikhtilaf. 4. Sosialisasi Paradigm Baru telah dilakukan di seluruh
DPC dan DPAC di Kota Semarang; 5. Respon tokoh agama, baik MUI maupun
pimpinan ormas keagamaan terhadap LDII Paska Rakernas 2007 bersifat
menunggu sikap MUI Pusat, 6. Tidak ada peran tokoh agama dalam
mensosialisasikan ...
... di dalam masyarakat memang terdapat suatu keyakinan, sebagai diungkapkan
oleh Saudara Kwik, bahwa ekonomi ... berdasarkan fakta dan data, dan tidak
karena membayang-bayangkan atau meraba-raba saja, seperti dikatakan oleh ...
Sayangnya, kita juga menerima pesan bahwa emosi “buruk” itu juga tidak baik. ...
dilakukan oleh orang lain? jika anda menganggap ada sesuatu yang lucu di
tempat kerja, lepaskanlah dan tertawalah. jika ada seseorang menyalip tiba-tiba
di ...
INTRODUCTION ... The world will continue with the present day libraries having
large and ever-growing collections. ... Even today it is so, particularly for the
developing countries like India. ... Information Technology in fact has brought
about a revolution in it. ... Telecommunication networks are there to handle digital
machine readable data and to use telephone lines, micro waves and
communication ...
This book has been written by a scholar who has occupied himself with the subject of religion for over fifty years. But no finality can be claimed. The reason is that religion deals with what is transcendent, in the sense that it deals with what man is going to be. Advaitism terms this futuristic end as becoming Brahman. However, Bergson and other evolutionists would say that religion is a collective and cooperative effort of men to become gods. This simply means the divinising of man what Aurobindo calls super-mind. The terms gods and supermind are vague and impre-cise. They refer to a state beyond human ills, beyond human infatuation and beyond the befogging of human intellect. One thing is clear that fighting with other human beings in the name of religion is sub-human. As religious men we are fellow-travellers in the direction of the realm of spirit. Here the nomenclature of Hindus, Muslims, Christians, etc., ceases to be meaningful. Hence, the religion of man to which we are looking forward is not so much in the past as it is yet to be. Of course, we have to go very far and we have not made any beginning yet. However, at present the advaitic principle of differenceless Brahman can serve the purpose of harmonizing all religions. Here this principle has been adopted and key-concepts of different religions have been shown to mingle into one another.
