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Spirituality

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Not to be confused with Spiritualism.

The Helix Nebula, sometimes called the "Eye of God"


Spirituality can refer to an ultimate or immaterial reality;[1] an inner path enabling a person to
discover the essence of their being; or the “deepest values and meanings by which people live.”[2]
Spiritual practices, including meditation, prayer and contemplation, are intended to develop an
individual's inner life; such practices often lead to an experience of connectedness with a larger
reality, yielding a more comprehensive self; with other individuals or the human community;
with nature or the cosmos; or with the divine realm.[3] Spirituality is often experienced as a
source of inspiration or orientation in life.[4] It can encompass belief in immaterial realities or
experiences of the immanent or transcendent nature of the world.

Contents
[hide]
• 1 Definition
• 2 Spiritual path
• 3 Religion
• 4 Science
• 5 Personal well-being
• 6 Near-death experience (NDE)
• 7 Positive psychology
• 8 Origin
• 9 History
• 10 Study
• 11 See also
• 12 Notes and references
• 13 Further reading
• 14 External links

[edit] Definition
This section requires expansion with:
more about how the different religions define spirituality.
Traditionally, religions have regarded spirituality as an integral aspect of religious experience.
Many do still equate spirituality with religion, but declining membership of organized religions
and the growth of secularism in the western world has given rise to a broader view of spirituality.
Secular spirituality carries connotations of an individual having a spiritual outlook which is more
personalized, less structured, more open to new ideas/influences, and more pluralistic than that of
the doctrinal faiths of organized religions. At one end of the spectrum, even some atheists are
spiritual. While atheism tends to lean towards skepticism regarding supernatural claims and the
existence of an actual "spirit", some atheists define "spiritual" as nurturing thoughts, emotions,
words and actions that are in harmony with a belief that the entire universe is, in some way,
connected; even if only by the mysterious flow of cause and effect at every scale.[5]
In contrast, those of a more 'New-Age' disposition see spirituality as the active connection to
some force/power/energy/spirit, facilitating a sense of a deep self.
For some, spirituality includes introspection, and the development of an individual's inner life
through practices such as meditation, prayer and contemplation. Some modern religions also see
spirituality in everything: see pantheism and neo-Pantheism. In a similar vein, Religious
Naturalism has a spiritual attitude towards the awe, majesty and mystery it sees in the natural
world.
[edit] Spiritual path
Spirituality, in a wide variety of cultural and religious concepts, is itself often seen as
incorporating a spiritual path, along which one advances to achieve a given objective, such as a
higher state of awareness, outreach wisdom or communion with God or with creation. Plato's
Allegory of the Cave, which appears in book VII of The Republic, is a description of such a
journey, as are the writings of Teresa of Avila. The spiritual journey is a path that has a
dimension primarily subjective and individual. For a spiritual path may be considered a path of
short duration, directed at a specific target, or a lifetime. Every event of life is part of this
journey, but in particular one can introduce some significant moments or milestones, such as the
practice of various spiritual disciplines (including meditation, prayer, fasting), the comparison
with a person believed with deep spiritual experience (called a teacher, assistant or spiritual
preceptor, guru or otherwise, depending on the cultural context), the personal approach to sacred
texts, etc. If the spiritual path is the same in whole or in part, with an initiatory path, there may
be real evidence to overcome. Such tests usually before a social significance, are a "test" for the
individual of his reaching a certain level. Spirituality is also described as a process in two phases:
the first on inner growth, and the second on the manifestation of this result daily in the world. [6]
[7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17]

[edit] Religion
Whilst the terms spirituality and religion can both refer to the search for the Absolute or God, an
increasing number of people have come to see the two as separate entities, religion being just one
way in which humans can experience spirituality. Cultural historian and yogi William Irwin
Thompson states, "Religion is not identical with spirituality; rather religion is the form
spirituality takes in civilization."[citation needed]
Those who speak of spirituality outside of religion often define themselves as SBNR or "spiritual
but not religious" and generally believe in the existence of many different "spiritual paths" -
emphasizing the importance of finding one's own individual path to spirituality. According to
one poll, some 24±4% of the United States population identifies itself as spiritual but not
religious.[18] One might say then, that a key difference is that religion is a type of formal external
search, while spirituality is defined as a search within oneself.
The experience of 'spirituality'; the human emotions of awe, wonder and reverence, are also the
province of the secular/scientific, in response to their highest values,[vague] or when observing or
studying nature, or the universe.[19]
[edit] Science
See also: Relationship between religion and science and Quantum mysticism
A number of authors have suggested that there are spiritual consequences of quantum physics.
Examples are physicist-philosopher Fritjof Capra;[20] Ken Wilber, who proposes an "Integral
Theory of Consciousness"; theoretical nuclear physicist Amit Goswami, who views a universal
consciousness, not matter, as the ground of all existence (monistic idealism); Ervin László, who
posits the "quantum vacuum" as the fundamental energy- and information-carrying field
("Akashic field") that informs not just the current universe, but all universes past and present
(collectively, the "Metaverse").[21]
[edit] Personal well-being
In keeping with a general increase in interest in spirituality and complementary and alternative
treatments, prayer has garnered attention among some behavioral scientists. Masters and
Spielmans[22] have conducted a meta-analysis of the effects of distant intercessory prayer, but
detected no discernible effects.
Spirituality has played a central role in self-help movements such as Alcoholics Anonymous:
"...if an alcoholic failed to perfect and enlarge his spiritual life through work and self-sacrifice
for others, he could not survive the certain trials and low spots ahead...."[23]
If spirituality is understood as the search for or the development of inner peace or the
foundations of happiness, then spiritual practice of some kind is essential for personal well being.
This activity may or may not include belief in supernatural beings. If one has such a belief and
feels that relationship to such beings is the foundation of happiness then spiritual practice will be
pursued on that basis: if one has no such belief spiritual practice is still essential for the
management and understanding of thoughts and emotions which otherwise prevent happiness.
Many techniques and practices developed and explored in religious contexts, such as meditation,
are immensely valuable in themselves as skills for managing aspects of the inner life.[24][25]
[edit] Near-death experience (NDE)
Main article: Near death experience
If consciousness exists apart from the body, which includes the brain, one is attached not only to
the material world, but to a non-temporal (spiritual) world as well. This thesis is considered to be
analyzed by testing the reports from people who have experienced death. However, some
researchers consider that NDEs are actually REM intrusions triggered in the brain by traumatic
events like cardiac arrest.[26]
[edit] Positive psychology
Spirituality has been studied in positive psychology and defined as the search for "the sacred,"
where "the sacred" is broadly defined as that which is set apart from the ordinary and worthy of
veneration. Spirituality can be sought not only through traditional organized religions, but also
through movements such as the feminist theology and ecological spirituality (see Green politics).
Spirituality is associated with mental health, managing substance abuse, marital functioning,
parenting, and coping. It has been suggested that spirituality also leads to finding purpose and
meaning in life.[27]
[edit] Origin
See Timeline of religion and Evolutionary origin of religions
[edit] History
See also: History of religion
Spiritual innovators who operated within the context of a religious tradition became marginalized
or suppressed as heretics or separated out as schismatics. In these circumstances, anthropologists
generally treat so-called "spiritual" practices such as shamanism in the sphere of the religious,
and class even non-traditional activities such as those of Robespierre's Cult of the Supreme
Being in the province of religion.[28]
Eighteenth-century Enlightenment thinkers, often opposed to clericalism and skeptical of
religion, sometimes came to express their more emotional responses to the world under the
rubric of "the Sublime" rather than discussing "spirituality". The spread of the ideas of modernity
began to diminish the role of religion in society and in popular thought.
Schmidt sees Ralph Waldo Emerson (1803–1882) as a pioneer of the idea of spirituality as a
distinct field.[29] In the wake of the Nietzschean concept of the "death of God" in 1882, people
not persuaded by scientific rationalism turned increasingly to the idea of spirituality as an
alternative both to materialism and to traditional religious dogma.
Important early 20th century writers who studied the phenomenon of spirituality include William
James (The Varieties of Religious Experience (1902)) and Rudolph Otto (especially The Idea of
the Holy (1917)).
The distinction between the spiritual and the religious became more common in the popular mind
during the late 20th century with the rise of secularism and the advent of the New Age
movement. Authors such as Chris Griscom and Shirley MacLaine explored it in numerous ways
in their books. Paul Heelas noted the development within New Age circles of what he called
"seminar spirituality":[30] structured offerings complementing consumer choice with spiritual
options.
[edit] Study
The scholarly field of spirituality remains ill-defined. It overlaps with disciplines such as
theology, religious studies, kabbalah, anthropology, sociology, psychology, parapsychology,
pneumatology, monadology, logic (if involving a spiritual Logos) and esotericism.
In the late 19th century a Pakistani scholar Khwaja Shamsuddin Azeemi wrote of and taught
about the science of Islamic spirituality, of which the best known form remains the Sufi tradition
(famous through Rumi and Hafez) in which a spiritual master or pir transmits spiritual discipline
to students.[31]
Building on both the Western esoteric tradition and theosophy,[32] Rudolf Steiner and others in
the anthroposophic tradition have attempted to apply systematic methodology to the study of
spiritual phenomena,[33] building upon ontological and epistemological questions that arose out of
transcendental philosophy.[34] This enterprise does not attempt to redefine natural science, but to
explore inner experience — especially our thinking — with the same rigor that we apply to outer
(sensory) experience.
[edit] See also
Spirituality portal

• Afterlife
• Deities
• Religion
• Supernatural
[edit] Notes and references
1. ^ Ewert Cousins, preface to Antoine Faivre and Jacob Needleman, Modern Esoteric Spirituality,
Crossroad Publishing 1992.
2. ^ Philip Sheldrake, A Brief History of Spirituality, Wiley-Blackwell 2007 p. 1-2
3. ^ Margaret A. Burkhardt and Mary Gail Nagai-Jacobson, Spirituality: living our connectedness,
Delmar Cengage Learning, p. xiii
4. ^ Kees Waaijman, Spirituality: forms, foundations,methods Leuven: Peeters, 2002 p. 1
5. ^ http://www.centerforabetterworld.com/SpiritualAtheism/f-about-spiritual-atheism.htm
6. ^ Azeemi, K.S. (2005). Muraqaba: The Art and Science of Sufi Meditation. Houston: Plato.
7. ^ Bolman, L.G., and Deal, T. E. (1995). Leading With Soul. San Francisco: Jossey-Bass.
8. ^ Borysenko, J. (1999). A Woman's Journey to God. New York: Riverhead Books.
9. ^ Cannon, K.G. (1996). Katie's Canon: Feminism and the Soul of the Black Community. New
York: Continuum.
10.^ Deloria, V. (1992). God is Red, 2d Ed. Golden, Co: North American Press.
11.^ Dillard, C. B.; Abdur-Rashid, D.; and Tyson, C. A. "My Soul is a Witness." International
Journal of Qualitative Studies in Education, 13, No. 5 (September 2000): 447-462.
12.^ Dirkx, J.M. (1997). "Nurturing Soul in Adult Learning." Transformative Learning in Action.
New Directions for Adult and Continuing Education, No. 74, edited by P. Cranton, pp. 79-88. San
Francisco: Jossey-Bass.
13.^ Eck, D. (2001). A New Religious America. San Francisco: Harper.
14.^ English, L., and Gillen, M., eds. (2000). Addressing the Spiritual Dimensions of Adult
Learning: New Directions for Adult and Continuing Education, No. 85. San Francisco: Jossey-
Bass.
15.^ Taisen Deshimaru (1982). The Practice of Concentration. Ubaldini Publishers.
16.^ Basho (1992). The Hermitage of Illusory Dwelling. Edizioni Se.
17.^ Hoseki Schinichi Hisamatsu (1993). The Fullness of Nothing. Il Melangolo.
18.^ http://www.beliefnet.com/News/2005/08/Newsweekbeliefnet-Poll-Results.aspx#spiritrel
19.^ Keith Lockitch "Rescuing spirituality from religion."The Ayn Rand Center for Individual
Rights September 17, 2009.
20.^ Capra, Fritjof (1991 (1st ed. 1975)). The Tao of Physics: an exploration of the parallels
between modern physics and Eastern mysticism, 3rd ed.. Boston, MA: Shambhala Publications.
ISBN 0877735948
21.^ Laszlo, Ervin, "CosMos:A Co-creator's Guide to the Whole World", Hay House, Inc, 2008,
ISBN 1-4019-1891-3, pg. 53-58
22.^ Masters, K.S.; Spielmans, G.I (2007). "Prayer and health: review, meta-analysis, and research
agenda". Journal of Behavioral Medicine 30 (4): 329–338. doi:10.1007/s10865-007-9106-7.
PMID 17487575.
23.^ Alcoholics Anonymous, p.14-15.
24.^ "The lost Art of being happy - spirituality for skeptics" Wilkinson 2007
25.^ "Happiness, a guide to one of life's most important skills" Ricard 2007
26.^ http://science.howstuffworks.com/science-life-after-death.htm
27.^ Snyder, C.R.; Lopez, Shane J. (2007). "11". Positive Psychology. Sage Publications, Inc..
ISBN 076192633X
28.^ Jordan, David, "The Revolutionary Career of Maximilien Robespierre", University of Chicago
Press, 1989, ISBN 0-226-41037-4, pg. 201
29.^ Schmidt, Leigh Eric. Restless Souls : The Making of American Spirituality. San Francisco:
Harper, 2005. ISBN 0-06-054566-6
30.^ Robert C. Fuller, a Ph. D in "Religion and Psychological Studies" and "American Religion.",
said of spirituality: "Spirituality exists wherever we struggle with the issues of how our lives fit
into the greater scheme of things. This is true when our questions never give way to specific
answers or give rise to specific practices such as prayer or meditation. we encounter spiritual
issues every time we wonder where the universe comes from, why we are here, or what happens
when we die. We also become spiritual when we become moved by values such as beauty, love,
or creativity that seem to reveal a meaning or power beyond our visible world. An idea or practice
is "spiritual" when it reveals our personal desire to establish a felt-relationship with the deepest
meanings or powers governing life." Paul Heelas, The New Age Movement: The Celebration of
the Self and the Sacralization of Modernity. Oxford: Blackwell, 1996, page 60. Cited in Anthony
Giddens: Sociology. Cambridge: Polity, 2001, page 554.
31.^ Azeemi,K.S., "Muraqaba: The Art and Science of Sufi Meditation". Houston: Plato, 2005.
(ISBN 0-9758875-4-8), Pg. xi
32.^ Olav Hammer, Claiming Knowledge: Strategies of Epistemology from Theosophy to the New
Age, ISBN 90-04-13638-X
33.^ Robert McDermott, The Essential Steiner, ISBN 0-06-065345-0, pp. 3-4
34.^ Jonael Schickler, Metaphysics as Christology: An odyssey of the Self from Kant and Hegel to
Steiner (Ashgate New Critical Thinking: 2005) pp. 138ff

[edit] Further reading


• A Course in Miracles. 2nd ed., Mill Valley: Foundation for Inner Peace, 1992, ISBN 0-
9606388-9-X.
• Azeemi, K.S.Muraqaba: The Art and Science of Sufi Meditation. Houston: Plato, 2005.
(ISBN 0-9758875-4-8)
• Bjelica, Drago The Bible For The New Age (Online). 2009.
• Bolman, L. G., and Deal, T. E. Leading With Soul. San Francisco: Jossey-Bass, 1995.
• Borysenko, J. A Woman's Journey to God. New York: Riverhead Books, 1999.
• Cannon, K. G. Katie's Canon: Womanism and the Soul of the Black Community. New
York: Continuum, 1996.
• Cappel, Constance, Dera Poetry, Philadelphia, PA: Xlibris, 2007.
• Cheroff, Seth, The Manual For Living. CO Spirit Scope, 2008.
• Clift, Jean Dalby (2008). The Mystery of Love and the Path of Prayer. ISBN 978-
1440466373
• Deloria, V., Jr. God is Red. 2d Ed. Golden, Co: North American Press, 1992, ISBN 1-
55591-904-9.
• Dillard, C. B.; Abdur-Rashid, D.; and Tyson, C. A. "My Soul is a Witness." International
Journal of Qualitative Studies in Education 13, no. 5 (September 2000): 447-462.
• Dirkx, J. M. "Nurturing Soul in Adult Learning." in Transformative Learning in Action.
New Directions for Adult and Continuing Education No. 74, edited by P. Cranton,
pp. 79–88. San Francisco: Jossey-Bass, 1997.
• Downey, Michael. Understanding Christian Spirituality. New York: Paulist Press, 1997.
• Eck, Diana L. A New Religious America. San Francisco: Harper, 2001.
• Elkins D.N. et al. (1998)Toward a humanistic-phenomenological spirituality: definition,
description and measurement. Journal of Humanistic Psychology 28(4), 5-18
• English, L., and Gillen, M., eds. Addressing the Spiritual Dimensions of Adult Learning.
New Directions for Adult and Continuing Education, No. 85. San Francisco: Jossey-Bass,
2000.
• Goddart, Michael. Bliss: 33 Different Ways to Awaken Your Spiritual Self, Rodale,
1999.
• Haisch, Bernard The God Theory: Universes, Zero-point Fields, and What's Behind It All,
(Preface), Red Wheel/Weiser, 2006, ISBN 1-57863-374-5
• Hein, David (1997). "Christianity and Traditional Lakota / Dakota Spirituality: A
Jamesian Interpretation". The McNeese Review 35: 128–38.
• Hein, David, and Edward Hugh Henderson, editors. Captured by the Crucified: The
Practical Theology of Austin Farrer. New York and London: Continuum / T & T Clark,
2004. About the spiritual theology of Austin Farrer; includes chapter on "Farrer's
Spirituality" by Diogenes Allen.
• Hein, David, and Charles R. Henery, editors. Spiritual Counsel in the Anglican Tradition.
Eugene, OR: Wipf & Stock; Cambridge, UK: James Clarke & Co., 2010.
• Holtje, D. (1995). From Light to Sound: The Spiritual Progression. Temecula, CA:
MasterPath, Inc. ISBN 1-885949-00-6
• Martsolf, D.S.; Mickley, J.R. (1998). "The concept of spirituality in nursing theories:
differing world-views and extent of focus". Journal of Advanced Nursing 27 (2): 294–
303. doi:10.1046/j.1365-2648.1998.00519.x. PMID 9515639.
• Masters, K.S.; Spielmans, G.I (2007). "Prayer and health: review, meta-analysis, and
research agenda". Journal of Behavioral Medicine 30 (4): 329–338. doi:10.1007/s10865-
007-9106-7. PMID 17487575.
• Percival, Harold W. Thinking and Destiny, ISBN 0-911650-06-7
• Perry, Whitall N. A Treasury of Traditional Wisdom: An Encyclopedia of Humankind’s
Spiritual Truth. Louisville: Fons Vitae books, 2000, ISBN 1-887752-33-1
• Roberts, Jane (1970). The Seth Material. reprinted (2001) New Awareness Network.
ISBN 978-0-9711198-0-2
• Roberts, Jane and Robert F. Butts (1972). Seth Speaks: The Eternal Validity of the Soul.
reprinted (1994) Amber-Allen Publishing. ISBN 1-878424-07-6
• Roberts, Jane (1974). The Nature of Personal Reality. Prentice-Hall. reprinted (1994)
Amber-Allen Publishing. ISBN 1-878424-06-8
• Sri Nisargadatta Maharaj, I Am That, Acorn Press, 1990, ISBN 0-89386-022-0
• Schmidt, Leigh Eric. Restless Souls : The Making of American Spirituality. San
Francisco: Harper, 2005. ISBN 0-06-054566-6
• Shahjahan, R. A. (2005). "Spirituality in the academy: Reclaiming from the margins and
evoking a transformative way of knowing the world". International Journal of
Qualitative Studies in Education 18 (6): 685–711. doi:10.1080/09518390500298188.
• Shahjahan, R.A. (2010). "Toward a spiritual praxis: The role of spirituality among faculty
of color teaching for social justice". The Review of Higher Education 33 (4): 473–512.
doi:10.1353/rhe.0.0166.
• Steiner, Rudolf, How to Know Higher Worlds: A Modern Path of Initiation. New York:
Anthroposophic Press, (1904) 1994. ISBN 0-88010-372-8
• Steiner, Rudolf, Theosophy: An Introduction to the Supersensible Knowledge of the
World and the Destination of Man. London: Rudolf Steiner Press, (1904) 1994
• Thompson, William Irwin, The Time Falling Bodies Take to Light: Mythology, Sexuality,
and the Origins of Culture (New York: St. Martin's Press, 1981).
• Wapnick, Kenneth, The Message of A Course in Miracles. Roscoe, NY: Foundation for A
Course in Miracles, 1997, ISBN 0-933291-25-6.
• Wakefield, Gordon S.(ed.), A Dictionary of Christian Spirituality. London: SCM, 1983.
• Wilkinson, Tony, "The Lost Art of Being Happy - Spirituality for Sceptics" Findhorn
Press 2007, ISBN 978-1-84409-116-4
• Zagano, Phyllis Twentieth-Century Apostles: Contemporary Spirituality in Action
(Collegeville, MN: Liturgical Press, 1999)
• Zagano, Phyllis "Woman to Woman: An Anthology of Women's Spiritualities
(Collegeville, MN: Liturgical PRess) 1993.
• Zajonc, Arthur, The New Physics and Cosmology Dialogues with the Dalai Lama.
Oxford: Oxford University Press, 2004,ISBN 0-19-515994-2.
[edit] External links
• Religion and Spirituality at the Open Directory Project
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