Traditionally, spirituality refers to a process of religious reform that "aims to restore the original human form," which is oriented to the "image of God" as exemplified by the founders and the sacred texts of religions. in this world. In modern times the emphasis is on the subjective experience of the sacred dimension and the "deepest values ​​and meanings from which people live," often in separate contexts of organized religious institutions. The modern system of spirituality can include beliefs in the supernatural (beyond the known and observable), personal growth, the search for the highest or sacred meaning, the religious experience, or the encounter with one's "inner dimension."
The meaning of spirituality has developed and evolved over time, and various connotations can be found side by side. The term "spirituality" originally developed in early Christianity, refers to a life oriented to the Holy Spirit. During the late Middle Ages the meaning was expanded to include the mental aspects of life, while in modern times the term spread to other religious traditions and extended to refer to a wider experience, including various esoteric traditions.
Video Spirituality
Etymology
The spirit of the term means "to live or an important principle in humans and animals". It comes from the ancient French espirit , which comes from the Latin spiritus (soul, courage, spirit, breath) and is associated with
The term "spiritual", the "things of the spirit", comes from the ancient French spirituel (12c.), Originating from the Latin spiritualist , originating from spiritus or "spirit".
The term "spirituality" comes from central France spiritualità ©  © , from the latter Latin "spiritualitatem" (nominative spirituality), which also comes from the Latin spiritualist .
Maps Spirituality
Definitions
There is no single widely agreed definition of spirituality. The term definition survey, as used in scientific research, shows various definitions ranging from single-dimensional definitions such as personal beliefs in the supernatural realm to wider concepts such as the search for supreme/sacred meanings, beyond the basic aspects of matter, and/or sense of awe/amazed and respectful of the universe. A review survey by McCarroll e.a. dealing with the topic of spirituality gives twenty-seven explicit definitions, among them "there is little agreement." This caused some difficulty in trying to study spirituality systematically; yes, it impedes understanding and capacity to communicate findings in meaningful ways. Indeed, many of the core features of spirituality are not only unique to spirituality; for example the German philosopher Arthur Schopenhauer (a famous atheist) considers self-transcendence, asceticism and the recognition of one's relationship with everyone as the key to ethical life (see)
According to Kees Waaijman, the traditional meaning of spirituality is a process of re-formation which "aims to restore the original human form, the image of God." To achieve this, mold-oriented re-formation, representing the original form: in Judaism Torah, in Christianity there is Christ, Buddhism and Islam, Muhammad. "In modern times the emphasis is on subjective experience and the" deepest values ​​and meanings from which people live, "incorporating personal growth or transformation, usually in a separate context from organized religious institutions. Houtman and Aupers show that modern spirituality is a blend of humanistic psychology, mystical and esoteric traditions and Eastern religions.
Spirituality is sometimes associated with philosophical, social, or political movements such as liberalism, feminist theology, and green politics. Some argue (though far from being universally accepted - see those who support secular humanism) that spirituality is closely tied to solving mental health problems, managing substance abuse, marital functions, parenting, and coping.
Development of spiritual meaning
Classical, medieval, and early modern times
Words translated as 'spirituality' first began to emerge in the fifth century and entered only general usage towards the end of the Middle Ages. In the context of the Bible, the term means being moved by God, encouraged by the Holy Spirit, as opposed to a life that rejects this influence.
In the 11th century this meaning changed. Spirituality begins to show the mental aspects of life, as opposed to the material and sensual aspects of life, "the sphere of ecclesiastic light against the dark matter of matter". In the 13th century, "spirituality" gained social and psychological significance. Socially it denotes the territory of the clergy: "ecclesiastical against temporary possessions, ecclesiastical against secular authorities, clerical class against secular class" Psychologically, it symbolizes the field of inner life: "Purity of motive, affection, intention, inner disposition, psychology of spiritual life, feeling analysis ".
In the 17th and 18th centuries differences were made between higher and lower forms of spirituality: "Spiritual people are Christians" more abundant and deeper than others. "The word is also associated with mysticism and tranquility, and obtains a negative meaning.
Modern spirituality
The modern understanding of spirituality developed throughout the nineteenth and twentieth centuries, mixing Christian ideas with western esoteric traditions and elements of Asia, especially India, religion. Spirituality becomes increasingly disconnected from traditional religious organizations and institutions.
Transcendentalism and Unitarian Universalism
Ralph Waldo Emerson (1803-1882) was the pioneer of the idea of ​​spirituality as a different field. He was one of the leading figures in Transcendentalism, the early liberal Protestant movement of the nineteenth century, rooted in English and German Romanticism, Biblical criticism of Johann Gottfried Herder and Friedrich Schleiermacher, Hume's skepticism, and Neo-Platonism. The transcendentalists emphasize an intuitive and experiential religious approach. Following Schleiermacher, the intuition of one's truth is taken as a criterion for truth. In the late 18th and early 19th centuries, the first translations of Hindu texts appeared, also read by Transcendentalists, and influenced their thinking. They also support universalist and Unitarianist ideas, leading to Unitarian Unitism, the idea that there must be truth in other religions as well, because a loving God will redeem all living beings, not just Christians.
Theology, Anthroposophy, and Eternal Philosophy
The great influence on modern spirituality is the Theosophical Society, which seeks 'secret teachings' in Asian religions. This has influenced the modernist flow in several Asian religions, especially the Neo-Vedanta, the rise of Theravada Buddhism, and Buddhist modernism, which has taken over the modern Western concept of personal experience and universalism and integrated it into their religious concepts. The second, related influence is Anthroposophy, whose founder, Rudolf Steiner, is very interested in developing true Western spirituality, and in ways that such spirituality can transform practical institutions such as education, agriculture, and medicine.
The influence of Asian tradition on western modern spirituality was also developed by Perennial Philosophy, whose main supporter, Aldous Huxley, was strongly influenced by Neo-Vedanta and Universalism Swami Vivekananda, and the spread of social welfare, education and mass travel after World War II.
Neo-Vedanta
An important influence on western spirituality is the Neo-Vedanta, also called neo-Hinduism and Hindu Universalism , a modern interpretation of Hinduism developed in response to colonialism and western orientalism. The aim is to present Hinduism as a "homogeneous Hindu idealism" with Advaita Vedanta as its main doctrine. Because of the colonization of Asia by the western world, since the 19th century the exchange of ideas has taken place between the western and the Asian world, which is also influenced by western religiosity. Unitarianism, and the idea of ​​Universalism, were brought to India by missionaries, and had great influence on neo-Hinduism through Brahmo Samaj and Brahmoism by Ram Mohan Roy. Roy tries to modernize and reform Hinduism, from the idea of ​​Universalism. This universalism was increasingly popularized, and brought back to the west as neo-Vedanta, by Swami Vivekananda.
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After the Second World War, theistic spirituality and religion became increasingly disconnected, and spirituality became more oriented towards subjective experience, rather than "an attempt to place itself in a broader ontological context." A new discourse develops, where psychology (humanistic), mystical and esoteric traditions and eastern religions are being mixed, to achieve true self with self-disclosure, free expression and meditation.
The distinction between spirituality and religion became more common in popular minds during the late 20th century with the emergence of secularism and the rise of the New Age movement. Authors like Chris Griscom and Shirley MacLaine explored it in various ways in their books. Paul Heelas noted the developments in the New Age circle of what he calls "seminar spirituality": a structured offering that complements the consumer's choice with spiritual choice.
Among other factors, the decline in organized religious membership and the growth of secularism in the western world have given rise to this broader view of spirituality. Even secular people seek their use for spiritual beliefs. In his book, Michael Mamas makes the case to integrate Eastern spiritual knowledge with Western rational thought.
The term "spiritual" is now often used in contexts where the term "religion" was previously used. Both theists and atheists have criticized this development.
Traditional spirituality
Ibrahim's Religion
Judaism
Rabbinic Judaism (or in some Christian traditions, Rabbinism) (Hebrew: "Yahadut Rabanit" - ?????????) has been the main form of Judaism since the 6th century, after the codification of the Talmud. It is characterized by the belief that the Written Torah ("Law" or "Instruction") can not be correctly interpreted without reference to the Oral Torah and by the thick literature determines what behavior is approved by law (called halakha, "path").
Judaism knows various kinds of religious worship: the rules of ethics, prayer, religious dress, holidays, shabbat, pilgrimage, recital of the Torah, food law.
Kabbalah (literally "receive"), is an esoteric method, discipline and school of thought of Judaism. This definition varies according to the tradition and purpose of those who follow it, from its origin as an integral part of Judaism, to the syncretic adaptation of Christianity, New Age, or later occultism. Kabbalah is a set of esoteric teachings intended to explain the relationship between Ein Sof is immutable, eternal and mysterious (endless) and finite and finite universe (creation). Although widely used by some denominations, it is not a denomination of religion itself. Inside Judaism, it forms the basis of interpretation of mystical religion. Outside of Judaism, its scriptures are read outside the traditional canons of organized religion. Kabbalah seeks to define the nature of the universe and man, the nature and purpose of existence, and other ontological questions. It also presents methods to help understand these concepts and thus achieve spiritual realization.
Hasid Judaism, which means "piety" (or "love"), is a branch of Orthodox Judaism that promotes spirituality through the popularization and internalization of Jewish mysticism as a fundamental aspect of faith. It was founded in the eighteenth century in Eastern Europe by the Israeli Rabbi Baal Shem Tov in reaction to overly legalistic Judaism. His example begins a typical worship of leadership in Hasidism as the embodiment and prayers of Divinity for followers. Contrary to this, Hasid's teachings appreciate the earnestness and hide the unfinished sanctity of ordinary people, and their equality with the scientific elite. The emphasis on the presence of Divine Immanen in all things gives new value to prayer and good deeds, in addition to the supremacy of Rabbinic studies, and replaces the historical mystical (kabbalistic) and ethical (musar) asceticism and warnings with daily optimism, encouragement and passion. This popular emotional awakening accompanies the ideals of the abortive cancellation to the paradoxical Divine Panentheism, through the intellectual articulation of the inner dimensions of mystical thought.
Christianity
Catholic spirituality is the spiritual practice of undergoing a personal faith act ( fides qua creditor ) after the acceptance of faith ( fides quae creditor ). Although all Catholics are expected to pray together at Mass, there are many different forms of spirituality and personal prayer that have developed over the centuries. Each of the major religious orders of the Catholic Church and other lay groups has their own unique spirituality - its own way to approach God in prayer and in the gospel.
Christian Christendom refers to the development of practice and the mystical theory of Christianity. This is often associated with mystical theology, especially in the Catholic and Eastern Orthodox traditions. The attributes and means by which Christian mysticism is studied and practiced varies and range from the extra-visible vision of the mystical union of the soul with God to the simple contemplation of prayer from Scripture (ie, Lectio Divina).
Progressive Christianity is a contemporary movement that seeks to remove the supernatural claims of faith and replace it with a post-critical understanding of biblical spirituality based on historical and scientific research. It focuses on the experience of living spirituality over historical dogmatic claims, and accepts that faith is true and human construction, and that spiritual experiences are psychologically and neurologically real and useful.
Islam
Five pillars
Pillars of Islam ( arkan al-Islam ; also arkan ad-din , "pillars of religion") are five basic acts in Islam, considered obligatory for all believers. The Qur'an presents them as a framework for worship and a sign of commitment to the faith. They are (1) Shahadah (faith), (2) the daily prayers (salat), (3) charity, (4) fasting during Ramadan and (5) the pilgrimage to Mecca (hajj) at least once in a lifetime. Shia and Sunni sects both agree the essential details for implementing these measures.
Sufism
The most well-known form of Islamic mystical spirituality is the Sufi tradition (known through Rumi and Hafiz) in which a spiritual teacher or
transmits spiritual discipline to the students.
Sufism or ta? Awwuf (Arabic: ???? ?) Is defined by its follower as the inner and mystical dimension of Islam. A practitioner of this tradition is commonly known as ?? f? ( ??????? ). Sufis believe that they are practicing ihsan (perfection of worship) as revealed by Gabriel to Muhammad,
Worship and serve God as you see Him and when you see Him he has not really seen you.
Sufis consider themselves to be the true genuine proponents of this pure form of Islam. They are strong adherents to the principle of tolerance, peace and against all forms of violence. Sufis have been subjected to severe persecution by more rigid and fundamentalist groups such as the Wahhabi and Salafi movements. In 1843 Sufi Senussi was forced to flee from Mecca and Medina and went to Sudan and Libya.
The classical Sufi scholars have defined Sufism as "a science whose purpose is the reparation of the heart and transforms it from another except God". Or, in the words of the Sufi Darqawi teacher, Ahmad ibn Ajiba, "a science through which one can know how to travel to the presence of God, purify the identity of the manure, and beautify it with various virtues."
Jihad
Jihad is a religious obligation of Muslims. In Arabic, the word jih? D is translated as a noun meaning "struggle". There are two generally accepted meanings of jihad: the inner spiritual struggle and the outer physical struggle. "Greater Jihad" is the inner struggle by believers to fulfill their religious obligations. The meaning of nonviolence is emphasized by Muslim and non-Muslim writers.
Al-Khatib al-Baghdadi, an 11th-century Islamic scholar, refers to the statement by Muhammad's companion, Jabir ibn Abd-Allah:
The Prophet... returned from one of his battles, and afterwards told us, 'You have arrived with a very good coming, you have come from Little Jihad to Great Jihad - the struggle of a servant (Allah) against his desires (holy war). "
Asian Traditions
Buddhism
The Buddhist practice is known as Bhavana, which literally means "development" or "cultivation" or "produce" in the sense of "calling into being." This is an important concept in Buddhist praxis ( Patipatti ). The word bhavana usually appears along with other words forming a combined phrase like citta-bhavana (development or cultivation of the heart/mind) or metta- bhavana development/development of love). When used alone bhavana marks 'spiritual cultivation' in general.
Various Buddhist Road to liberation evolved throughout the ages. The most famous is the Noble Eightfold Path, but others include Bodhisattva and Lamrim.
Hinduism
Hinduism has no traditional ecclesiastical order, no central religious authority, no governmental body, no binding prophet or scripture; Hindu people can choose to be polytheistic, pantheistic, monistic, or atheistic. In this dispersed and open structure, spirituality in Hindu philosophy is an individual experience, and is referred to as ksaitrajÃÆ' Â ± a (Sanskrit: ?????????). It defines spiritual practice as one's journey towards moksha, self-awareness, the discovery of a higher truth, the true nature of reality, and a liberated and contented consciousness.
Four paths
Traditionally, Hinduism identifies three m? Rga (way) spiritual practice, that is JÃÆ' Â ±? Na, way of knowledge; Bhakti, the way of devotion; and Karma yoga, a way of selfless action. In the nineteenth century, Vivekananda, in the neo-Vedanta synthesis of Hinduism, added R? Ja yoga, the way of contemplation and meditation, as the fourth way, calling them all "yoga."
JÃÆ' Â ±? Na clan is a path often assisted by teachers in one's spiritual practice. Bhakti marga is a way of faith and devotion to gods or gods; spiritual practice often contains singing, singing and music - as in kirtans - in front of idols, or images of one or more gods, or symbols of piety of the sacred. Karma marga is one's work path, where diligent practice work or vartta (Sanskrit: ????????, profession) becomes its own spiritual practice, and work in life daily being perfected as a form of spiritual liberation and not because of material rewards. R ja marga is a way of cultivating the necessary virtues, self-discipline, tapas (meditation), contemplation and self-reflection sometimes with isolation and rejection from the world, to a peak state called sam? dhi . Circumstances sam? Dhi has been compared with peak experience.
There is a strict debate in Indian literature on the relative merits of these theoretical spiritual practices. For example, the Chandogyopanishad suggests that those involved in ritualistic offerings to gods and priests will fail in their spiritual practice, while those involved in tapas will succeed; Svetasvataropanishad points out that successful spiritual practice requires the longing for truth, but warns to be a 'false ascetic' through the mechanism of spiritual practice without reflecting on the nature of Self and Universal Truth. In Hindu practice, advise modern-day scholars such as Vivekananda, the choice between the pathways depends on individual and individual tendencies. Other scholars claim that this Hindu spiritual practice is not mutually exclusive, but overlapping. These four paths of spirituality are also known in Hinduism outside India, as in Balinese Hinduism, where it is called Catur Marga (literally four lanes).
School and spirituality
Different Hindu schools encourage different spiritual practices. In Tantric schools for example, spiritual practice has been referred to as s? Dhan? . This involves initiation to school, undergoing rituals, and achieving moksha freedom by experiencing cosmic polar union. The Hare Krishna School emphasizes the devotion of yoga as a spiritual practice. At the Advaita Vedanta school, spiritual practice emphasizes yoga gradually: samnyasa (cultivating virtue), sravana (listening, learning), manana (reflect) and dhyana (nididhyasana, contemplation).
Sikhism
Sikhism regards spiritual life and secular life as intertwined: "In Sikh Weltanschauung... the temporal world is part of Unlimited Reality and partaking of its characteristics." Guru Nanak describes the "active, creative, and practical" life of "truth, loyalty, self-control and purity" as higher than a fully contemplative life.
The sixth Sikh Guru Guru Hargobind reiterated that the political/temporal (Miri) and spiritual (Piri) realms coexist. According to the 9th Sikh Guru, Tegh Bahadhur, the ideal Sikh should have Shakti (temporal living power), and Bhakti (the quality of spiritual meditation). It was developed into the Saint Soldier concept by the 10th Sikh Guru, Gobind Singh.
According to Guru Nanak, the aim is to achieve a "balance between fusion-separation, self-other, action-inaction, attachments, in everyday life," the polar opposite of self-centered existence. Nanak speaks further about a God or a Reason (timeless) that permeates all life). and which must be seen with the 'inner eye', or 'heart', a human being.
In Sikhism there is no dogma, priest, monk or yogi.
African Spirituality
In some African contexts, spirituality is perceived as a belief system that guides the welfare of the people and the people within it, and eradicates the source of unhappiness caused by evil.
Contemporary spirituality
The term "spiritual" is now often used in contexts where the term "religion" was previously used. Contemporary spirituality is also called "post-traditional spirituality" and "New Era spirituality". Hanegraaf makes the distinction between two "New Age" movements: the New Age in a limited sense, which mainly originated in England in the mid-20th century and is rooted in Theosophy and Anthroposophy, and "New Age" in the general sense, an
as more and more people begin to feel the broad commonalities between the various "alternative ideas" and the pursuit, and begin to regard them as part of a "movement".
Those who speak of spirituality outside of religion often define themselves as spiritual but not religious and generally believe in the existence of different "spiritual paths", emphasizing the importance of finding their own individual paths for spirituality. According to a 2005 poll, about 24% of the US population identifies itself as spiritual but not religious.
Characteristics
Modern spirituality centers on "the deepest values ​​and meanings from which people live." It includes an idea of ​​ultimate or alleged ultimate reality. It envisions the inner way that enables one to discover the essence of existence.
Not all modern spiritual ideas embrace transcendental ideas. Secular spirituality emphasizes humanistic ideas on moral character (qualities such as love, compassion, patience, tolerance, forgiveness, satisfaction, responsibility, harmony, and caring for others). It is an aspect of human life and experience that transcends the pure, materialist world of the world without having to accept belief in supernatural reality or divine beings. However, many humanists (eg Bertrand Russell, Jean-Paul Sartre) who clearly regard the non-material, communal and virtuous aspects reject the use of the term spirituality as too broad (ie effectively saying "everything and anything good and virtuous is always spiritual "). In 1930, Russell, a famous atheist, wrote, "... one's ego is not a huge part of the world." [Sic.] Men who can concentrate their thoughts and hopes on something beyond themselves can find some peace in ordinary matters an impossible life for pure selfishness. "Likewise, Aristotle - one of the first Western thinkers known to show that morality, virtue and goodness can be derived without attracting supernatural powers - even argues that" man created God in their own image " not the other way around). In addition, theistic and atheistic critics alike have rejected the need for the label of "secular spirituality" on the basis that it appears to be nothing more than an obscurantism in that case. I) the term "spirit" is generally regarded as showing an invisible existence/another world/life-giving power and ii) words such as morality, philanthropy and humanism have efficiently and succinctly depicted prosocial orientation and propriety that the secular spiritual phrase is meant to convey but without the risk of potential confusion that one refers to something supernatural.
Although personal wellbeing, whether physical or psychological, is said to be an important aspect of modern spirituality, this does not imply spirituality is important to achieve happiness (eg See). Freethinkers who reject the notion that the unnecessary/unimportant essential to living well can be just as happy with the spiritual-oriented individual (see)
Contemporary spirituality theorists insist that spirituality develops inner peace and forms the foundation for happiness. For example, meditation and similar practices are advised to help the practitioner cultivate his life and inner character. Ellison and Fan (2008) argue that spirituality causes a wide range of positive health outcomes, including "moral, happiness, and life satisfaction." However, Schuurmans-Stekhoven (2013) is actively trying to replicate this research and find more "mixed" results. Nevertheless, spirituality has played a central role in some self-help movements such as Alcoholics Anonymous:
if an alcoholic fails to perfect and enlarge his or her spiritual life through work and self-sacrifice for others, he can not withstand some ordeals and low points ahead.
Yet this spiritual-based treatment approach has been challenged as pseudoscience, away from curative uniformity and perhaps for unbelievers causing harm (see iatrogenesis).
Spiritual experience
"Spiritual experience" plays a central role in modern spirituality. This idea has been popularized by western and Asian writers. Important authors of early 20th century westerners who studied the phenomena of spirituality, and their works, including William James, The Varieties of Religious Experience (1902), and Rudolph Otto, notably The Idea of the Holy (1917). James's notion of "spiritual experience" has a further influence on the modernist flow within the Asian tradition, making them more recognizable to Western audiences.
William James popularized the use of the term "religious experience" in his book The Varieties of Religious Experience. It also affects the understanding of mysticism as a typical experience that supplies knowledge.
Wayne Proudfoot traces the roots of the idea of ​​"religious experience" further back to German theologian Friedrich Schleiermacher (1768-1834), who argues that religion is based on infinite feelings. The idea of ​​"religious experience" was used by Schleiermacher to defend religion against growing scientific and secular criticism. It was adopted by many religious scholars, of which William James was most influential.
The main influences of Asia are Vivekananda and D.T. Suzuki. Swami Vivekananda popularized a syncretistic modern Hindu religion, where the authority of the scriptures was replaced by an emphasis on personal experience. D.T Suzuki had a major influence on the popularization of Zen in the west and popularized the idea of ​​enlightenment as an insight into the timeless transcendent reality. Another example can be seen in Paul Brunton Search in Indian Secrets , which introduces Ramana Maharshi and Meher Baba to a western audience.
Spiritual experience can include connecting with greater reality, producing a more comprehensive self; joining other individuals or human communities; with nature or the cosmos; or with the sacred nature.
Spiritual training
Waaijman found four forms of spiritual practice:
- Somatis practices, especially deprivation and subtraction. Deprivation aims to purify the body. The setback concerns the repulsement of the ego-oriented impulse. Examples include fasting and poverty.
- Psychological practices, such as meditation.
- Social practices. Examples include the practice of communal obedience and ownership, reforming the ego's orientation to other orientations.
- Spiritual. All practices aim to purify ego-centeredness, and direct the ability to the divine reality.
Spiritual practice may include meditation, attention, prayer, contemplation of sacred texts, ethical development, and spiritual retreats at the monastery. Love and/or affection is often described as a mainstay of spiritual development.
In spirituality it is also found "a general emphasis on value of attention, tolerance for breadth and practice and belief, and an appreciation of the insights of other religious communities, as well as other sources of authority in the social sciences."
Science
Relationship to science
Since the scientific revolution of the 18th century Enlightenment, the relationship of science to religion and spirituality has evolved in a complex way. Historian John Hedley Brooke explains many variations:
The natural sciences have been invested with religious meaning, with antireligious implications and, in many contexts, with no religious significance at all. "
Brooke has proposed that the current popular idea of ​​antagonism between science and religion has historically come from "thinkers with social or political axes to do things" rather than with the natural philosophers themselves. Although current physical and biological scientists do not see the need for a supernatural explanation to describe reality, some scientists continue to regard science and spirituality as complementary, incompatible, and willing to argue, rather than simply classifying spirituality and science as non-overlapping magisteria.
Some religious leaders have shown openness to modern science and its methods. The 14th Dalai Lama, for example, has proposed that if scientific analysis convincingly indicates certain claims in Buddhism are wrong, then claims should be abandoned and scientific findings accepted.
Holisme
During the 20th century the relationship between science and spirituality has been influenced both by Freudian psychology, which has clarified the boundaries between two fields by accentuating individualism and secularism, and with developments in particle physics, which reopen the debate over the complementarity between science and religion. discourse and revive much interest in the holistic conception of reality. This holistic conception is championed by New Age spiritualists in the kind of quantum mysticism that they claim justifies their spiritual beliefs, although the quantum physicists themselves on the whole reject such attempts as pseudoscientific.
Scientific research
Health and wellbeing
Various studies (mostly from North America) have reported a positive correlation between spirituality and mental well-being in healthy people and those facing various physical illnesses or psychological disorders. Although spiritual individuals tend to be optimistic, report greater social support, and experience higher intrinsic meaning in life, strength, and inner peace, whether the correlation is a causal relationship remains controversial. Both advocates and opponents of this claim agree that statistical findings in the past are difficult to interpret, largely because of the ongoing disagreement over how spirituality should be defined and measured. There is also evidence that pleasant/positive temperaments and/or tendencies toward socialization (all of which correlate with spirituality) may actually be a major psychological feature that influences people to then adopt a spiritual orientation and that these characteristics, not spiritually per se , add to the welfare. There are also some opinions that the benefits associated with spirituality and religiosity may arise from being members of a close community. Social bonding available through secular sources (ie, not unique to spiritual or religious-based groups) may be as effective as improving well-being. In short, spirituality may not be an "active ingredient" (ie, previous relationships with psychological well-being measures may reflect reverse causation or effects of other variables that correlate with spirituality), and that the effect of consent, rigor, or virtue-common personal traits in many non-spiritual people who are known to be slightly more common amongst spirits - perhaps better for a clear correlation of spirituality with mental health and social support.
Intercessory
Masters and Spielmans perform a meta-analysis of all available and reputable research that examines the effects of distant intercessory prayer. They do not find any health effects that can be seen from the prayer of others.
Spiritual care in the health care profession
In the health care profession, there is an increasing interest in "spiritual care", to complement the medical-technical approach and to improve the outcomes of medical care. Puchalski et al. arguing for "loving care system" in a spiritual context.
Spiritual experience
Neurologists have examined brain function during a reported spiritual experience finding that certain neurotransmitters and certain areas of the brain are involved. In addition, researchers have also succeeded in inducing spiritual experiences in individuals by providing psychoactive agents known to cause euphoria and perceptual distortion. Conversely, religiosity and spirituality can also be mitigated by electromagnetic stimulation of the brain. These results have motivated some prominent theorists to speculate that spirituality may be a benign subtype of psychosis (see). Benign in the sense that the same perverse sensory perceptions that those who suffer from clinical psychosis evaluate as being very congruent and can be explained otherwise interpreted by spiritual individuals as positive - as a personal and meaningful transcendent experience.
See also
Note
References
Source
Published sources
Source-web
Further reading
- Downey, Michael. Understanding Christian Spirituality . New York: Paulist Press, 1997.
- Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought , Leiden/New York/Cologne: E.J. Brill
- Charlene Spretnak, Spiritual Dynamic in Modern Art: History of Art Considered, 1800 to the present .
- Eck, Diana L. A New Religious America . San Francisco: Harper, 2001.
- Metzinger, T. Spirituality and Intellectual Honesty . Mainz: 2013. ISBNÃ, 978-3-00-041539-5 doi: 10.978.300/0415395. Video 2017 speaks in Ojai, CA
- Schmidt, Leigh Eric. Restless Souls: The Making of American Spirituality . San Francisco: Harper, 2005. ISBNÃ, 0-06-054566-6
- Carrette, Jeremy R.; King, Richard (2005), Selling Spirituality: Retrieving the Silent Lineage , Taylor & amp; Francis Group
External links
- Religion and Spirituality in the Open Directory Project
- Religious Sociology Resources
Source of the article : Wikipedia
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