SPIRIT/SPIRITUALITY:

SPIRIT:
The English word "spirit" comes from the Latin "spiritus" (breath). The term is commonly used to refer to a supernatural being which is transcendent and therefore metaphysical in nature. For many people, however, spirit, like soul, is a natural part of a being, and is identified with mind, or consciousness, or the brain. The English word "spirit" comes from the Latin spiritus, meaning "breath" (compare spiritus asper), but also "soul, courage, vigor", ultimately from a PIE root *(s)peis- (to blow). In the Vulgate, the Latin word translates Greek (πνευμα) pneuma, Hebrew (רוח) ruah, as opposed to anima, translating psykhē. The word was loaned into Middle English via Old French The distinction between soul and spirit became current in Judeo-Christian terminology (e.g. Greek. psykhe vs. pneuma, Latin anima vs. spiritus, Hebrew ruach vs. neshama or nephesh; in Hebrew neshama from the root NSHM or breath.) The word is used in two related contexts, one metaphysical and the other metaphorical.
Its metaphysical context has attained a number of meanings:
An incorporeal but ubiquitous, non-quantifiable substance or energy present individually in all living things. Unlike the concept of souls, which are by definition eternal and usually believed to preexist the body, a spirit develops and grows as an integral aspect of the living being. This concept of the individual spirit is common among traditional peoples. It is therefore important to note the distinction between this concept of spirit and that of the pre-existing or eternal soul because belief in souls is specific and far less common, particularly in traditional societies. This is more properly termed life ("bios" in Greek) ether than spirit ("pneuma" in Greek.)
A daemon sprite, or especially ghost. A ghost is usually conceived as a wandering spirit from a being no longer living, having survived the death of the body yet maintaining the mind and consciousness.
In religion and spirituality, the respiration of the human being has for obvious reasons been strongly linked with the very occurrence of life. A similar significance has been attributed to human blood. Spirit in this sense denotes that which separates a living body from a corpse and usually implies intelligence, consciousness and sentience.
Various animistic religions, such as Japan's Shinto and various Native American and African tribal beliefs, focus around invisible beings which represent or are connected to plants, animals (sometimes called Animal Fathers), or even landforms; the English word "spirit" is usually used when translating tales related to such entities.
Spirits are often visualized as being interconnected to all others and The Spirit (singular capitalized) refers to the theories of a unified spirituality, universal consciousness and some concepts of Deity. All "spirits" connected, form a greater unity, the Spirit, which has both an identity separate from its elements plus a consciousness and intellect greater than its elements; an ultimate, unified, non-dual awareness or force of life combining or transcending all individual units of consciousness. The experience of such a connection can be a primary basis for spiritual belief. The term spirit has been used in this sense by at least Anthroposophy, Aurobindo, A Course In Miracles, Hegel, and Ken Wilber. In this use, the term is conceptually identical to Plotinus's "One" and Friedrich Schelling's "Absolute." Similarly, according to the pan(en)theistic aspect, Spirit is the essence that can manifest itself as mind/soul through any level in pantheistic hierarchy/holarchy, such as a mind/soul of a single cell (with very primitive, elemental consciousness), or a human or animal mind/soul (with consciousness on a level of organic synergy of an individual human/animal), or a (superior) mind/soul with synergetically extremely complex/sophisticated consciousness of whole galaxies involving all sub-levels, all emanating (since it is non-dimensional, or trans-dimensional) from the one Spirit.
In Christian theology, the Spirit is also used to describe God, or aspects thereof as in Holy Spirit, referring to a Triune God (Trinity): "The result of God reaching to man by the Father as the source, the Son as the course ("the Way"), and through the Spirit as the transmission."
Also in (popular) theological terms, the individual human "spirit" (singular lowercase) is a deeply situated aspect of the soul subject to "spiritual" growth and change; the very seat of emotion and desire, and the transmitting organ by which human beings can contact God. In a rare theological definition it is higher consciousness enclosing the soul. It is a central concept of Pneumatology (in context of the latter definition note that this science studies "pneuma;" Greek for "spirit," not "psyche;" Greek for "soul" studied in psychology.
In Christian Science, Spirit is one of the seven synonyms for God. These are: "Principle; Mind; Soul; Spirit; Life; Truth; Love" (Science and Health with Key to the Scriptures by Mary Baker Eddy, p. 587).
In Harmonism, spirit is a term reserved for those which collectively control and influence an individual from the realm of the mind.
The metaphorical use of the term likewise has several related meanings:
The loyalty and feeling of inclusion in the social history or collective essence of an institution or group, such as in school spirit or esprit de corps
A closely related meaning refers to the worldview of a person, place, or time, as in "The Declaration of Independence was written in the spirit of John Locke and his notions of liberty", or the term zeitgeist, meaning "spirit of the age".
As a synonym for 'vivacity' as in "She performed the piece with spirit." or "She put up a spirited defense."
The underlying intention of a text as distinguished from its literal meaning, especially in law; see Letter and spirit of the law
As a term for alcoholic beverages stemming from medieval superstitions that explained the effects of alcohol as demonic activity.
In Mysticism, as existence in unity with Godhead. Soul may also be known as spirit, but soul is certain individual human consciousness, while spirit comes from beyond that. Similar concepts in other languages include Greek Pneuma and Sanskrit akasha/atman, see also Prana. In some languages, the word for spirit is often closely related, if not synonymous to mind. Examples include the German, 'Geist' (related to the English word ghost) or the French, 'l'esprit'. In the Judaeochristian Bible, the word "ruach" (רוח; "wind") is most commonly translated as the spirit, whose essence is divine (see Holy Spirit; ruach hakodesh). Alternately the word nephesh is commonly used. Nephesh, as referred to by Kabbalists, is one of the five parts of the Jewish soul, where "nephesh" (animal) refers to the physical being and its animal instincts. Similarly, both the Scandinavian languages and the Chinese language uses the term "breath" to refer to the spirit.

SPIRITUALITY:
Spirituality, in a narrow sense, concerns itself with matters of the spirit, a concept closely tied to religious belief and faith, a transcendent reality, or one or more deities. Spiritual matters are thus those matters regarding humankind's ultimate nature and purpose, not only as material biological organisms, but as beings with a unique relationship to that which is perceived to be beyond both time and the material world. Spirituality also implies the mind-body dichotomy, which indicates a separation between the body and soul.
As such, the spiritual is traditionally contrasted with the material, the temporal and the worldly. A perceived sense of connection forms a central defining characteristic of spirituality — connection to a metaphysical reality greater than oneself, which may include an emotional experience of religious awe and reverence, or such states as satori or nirvana. Equally importantly, spirituality relates to matters of sanity and of psychological health. Spirituality is the personal, subjective dimension of religion, particularly that which pertains to liberation or salvation (see also mysticism and esoterism) .
Spirituality as a way of life concerns itself with aligning the human will and mind with that dimension of life and the universe that is harmonious and ordered. As such spiritual disciplines (which are often part of an established religious tradition) enjoin practitioners (trainees or disciples) to cultivate those higher potentialities of the human being that are more noble and refined (wisdom and virtue). Accordingly, many spiritual traditions across diverse cultures share similar vocabulary. Terms such as the "path", the "work", the "practice" are universally applied to the ongoing discipline involved in transforming the coarser energies present in the human soul into more subtle and pleasing ones. As a spiritual practitioner one seeks to become free of the lesser egoic self (or ego) in favor of being more fully one's "true" "Self". An important distinction exists between spirituality in religion and spirituality as opposed to religion.
In recent years, spirituality in religion often carries connotations of a believer having a faith more personal, less dogmatic, more open to new ideas and myriad influences, and more pluralistic than the doctrinal/dogmatic faiths of mature religions.[1] It also can connote the nature of believers' personal relationship or "connection" with their god(s) or belief-system(s), as opposed to the general relationship with a Deity as shared by all members of a given faith.
Those who speak of spirituality as opposed to religion generally meta-religiously believe in the existence of many "spiritual paths" and deny any objective truth about the best path to follow. Rather, adherents of this definition of the term emphasize the importance of finding one's own path to whatever-god-there-is, rather than following what others say works. In summary: the path which makes the most coherent sense becomes the correct one (for oneself).
Many adherents of orthodox religions who regard spirituality as an aspect of their religious experience tend to contrast spirituality with secular "worldliness" rather than with the ritual expression of their religion.
People of a more New-Age disposition tend to regard spirituality not as religion per se, but as the active and vital connection to a force/power/energy, spirit, or sense of the deep self. As cultural historian and yogi William Irwin Thompson (1938 - ) put it, "Religion is not identical with spirituality; rather religion is the form spirituality takes in civilization." (1981, 103)
For a religious parallel to the approach whereby some see spirituality in everything, compare pantheism.
To Christians, sometimes refer to themselves self as "more spiritual than religious" implies relative deprecation of rules, rituals, and tradition while preferring an intimate relationship with God and/or talking to Him as one's best friend. Their basis for this belief is that Jesus Christ came to free man from those rules, rituals, and traditions, giving them the ability to "walk in the spirit" thus maintaining a "Christian" lifestyle through that one-to-one relationship with God. Some excellent resources that further explain the "spiritual Christian" are found in the Bible, Gospel of John 4:24 for example, and in the works of Watchman Nee.[2] Nee probes deeply into the building blocks of mankind and derives that we are Spirit, Body and Soul.

Directed spirituality
"Being spiritual" may aim toward:
simultaneously improving one's wisdom and willpower.
achieving a closer connection to Deity.
removing illusions or "false ideas" at the sensory, feeling and thinking aspects of a person.
Plato's allegory of the cave in book VII of The Republic gives a well known description of the spiritual development process, and may provide an aid in understanding what "spiritual development" exactly entails. Though many people practise prayer and believe it affects their health (for example adherents of Christian Science), only limited scientific evidence supports the efficacy of prayer. In keeping with a general increase in interest in spirituality and complementary and alternative treatments, prayer has garnered attention among a growing number of behavioral scientists. Masters and Spielmans[3] have conducted a meta-analysis of the effects of distant intercessory prayer, but detect no discernible effects. They review the literature regarding frequency of prayer, content of prayer, and prayer as a coping strategy; then make suggestions for future research, including the conduct of experimental studies based on conceptual models that include precise operationally-defined constructs, longitudinal investigations with proper measure of control variables, and increased use of ecological momentary assessment techniques.
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...."[4] Analysis of spiritual qualities in science faces problems — such as the imprecision of spiritual concepts, the subjectivity of spiritual experience, and the amount of work required to translate and map observable components of a spiritual system into empirical evidence.

Opposition
Science takes as its basis empirical, repeatable observations of the natural world, and thus generally regards ideas that rely on supernatural forces for an explanation as beyond the purview of science. Scientists regard ideas which present themselves as scientific, but which rely on a supernatural force for an explanation, as religious rather than scientific; and may label such idea as pseudo-science. In this context scientists may oppose spirituality, at least in the scientific sphere.

Integration
New Age physicist-philosopher Fritjof Capra has articulated connections between what he sees as the spiritual consequences of quantum physics.[5] Ken Wilber, in an attempt to unite science and spirituality, has proposed an "Integral Theory of Consciousness".[6]
Ervin László posits a field of information as the substance of the cosmos. Using the Sanskrit and Vedic term for "space", akasha, he calls this information-field the "Akashic field" or "A-field". He posits the "quantum vacuum" (see Vacuum state) as the fundamental energy- and information-carrying field that informs not just the current universe, but all universes past and present (collectively, the "Metaverse").[7] Spiritual innovators who operated within the context of a religious tradition became marginalised 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.[8]
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.[9] Phineas Quimby (1802-1866) and New Thought played a role in emphasizing the spiritual in new ways within Christian church traditions during the 19th century.
In the wake of the Nietzschean concept of the "death of God" in 1882, people unpersuaded 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":[10] structured offerings complementing consumer choice with spiritual options.
In English the word "spirit" comes from the Latin spiritus, meaning "breath" (compare spiritus asper), but also "soul, courage, vigor", ultimately from a PIE root *(s)peis- (to blow). In the Vulgate, the Latin word translates Greek (πνευμα), pneuma (Hebrew (רוח) ruah), as opposed to anima, translating psykhē. The word was loaned into Middle English via Old French. Many spiritual traditions promote courses of study in spirituality.
Building on both the Western esoteric tradition and theosophy,[11] Rudolf Steiner and others in the anthroposophic tradition have attempted to apply systematic methodology to the study of spiritual phenomena.[12] 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.
Overall, scholars in disciplines such as theology, religious studies, psychology (but more accurately parapsychology--'beyond psychology'--pneumatology, monadology, and esoteric philosophical logic,) anthropology and sociology sometimes concentrate their researches on spirituality, but the field remains ill-defined.
In the late 19th century a Pakistani scholar Khwaja Shamsuddin Azeemi started writing books and teaching the somewhat hidden science of Islamic spirituality, of which the best known form remains the Sufi tradition (famous through Rumi and Hafiz) in which spiritual discipline is transmitted to students by a spiritual master or "pir". [13]

Categories: Spirituality Virtues Positive psychology