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Classical, medieval and early modern periods Words translatable as 'spirituality' first began to arise in the 5th century and only entered common use toward the end of the Middle Ages.[11] In a Bibilical context the term means being animated by God,[12] to be driven by the Holy Spirit, as opposed to a life which rejects this influence.[13] In the 11th century this meaning changed. Spirituality began to denote the mental aspect of life, as opposed to the material and sensual aspects of life, "the ecclesiastical sphere of light against the dark world of matter".[14][note 3] In the 13th century "spirituality" acquired a social and psychological meaning. Socially it denoted the territory of the clergy: "The ecclesiastical against the temporary possessions, the ecclesiastical against the secular authority, the clerical class against the secular class"[15][note 4] Psychologically, it denoted the realm of the inner life: "The purity of motives, affections, intentions, inner dispositions, the psychology of the spiritual life, the analysis of the feelings".[16][note 5] In the 17th and 18th century a distinction was made between higher and lower forms of spirituality: "A spiritual man is one who is Christian 'more abundantly and deeper than others'."[16][note 6] The word was also associated with mysticism and quietism, and acquired a negative meaning.[citation needed] Modern spirituality Transcendentalism and Unitarian Universalism Ralph Waldo Emerson (1803–1882) was a pioneer of the idea of spirituality as a distinct field.[17] He was one of the major figures in Transcendentalism, an early 19th-century liberal Protestant movement, which was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume.[web 4] The Transcendentalists emphasised an intuitive, experiential approach of religion.[web 5] Following Schleiermacher,[18] an individual's intuition of truth was taken as the criterium for truth.[web 5] In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking.[web 5] They also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.[web 5][web 6] Neo-Vedanta Main article: Neo-Vedanta An important influence on western spirituality was Neo-Vedanta, also called neo-Hinduism[19] and Hindu Universalism,[web 7] a modern interpretation of Hinduism which developed in response to western colonialism and orientalism, and aims to present Hinduism as a "homogenized ideal of Hinduism"[20] with Advaita Vedanta as its central doctrine.[21] Due to the colonisation of Asia by the western world, since the 19th century an exchange of ideas has been taking place between the western world and Asia, which also influenced western religiosity.[22] Unitarianism, and the idea of Universalism, was brought to India by missionaries, and had a major influence on neo-Hinduism via Ram Mohan Roy's Brahmo Samaj and Brahmoism. Roy attempted to modernise and reform Hinduism, taking over Christian social ideas and the idea of Universalism.[23] This universalism was further popularised, and brought back to the west as neo-Vedanta, by Swami Vivekananda.[23] Theosophy, Anthroposophy, and the Perennial Philosophy Another major influence on modern spirituality was the Theosophical Society, which searched for 'secret teachings' in Asian religions.[22] It has been influential on modernist streams in several Asian religions, notably Neo-Vedanta, the revival of Theravada Buddhism, and Buddhist modernism, which have taken over modern western notions of personal experience and universalism and integrated them in their religious concepts.[22] A second, related influence was Anthroposophy, whose founder, Rudolf Steiner, was particularly interested in developing a genuine Western spirituality, and in the ways that such a spirituality could transform practical institutions such as education, agriculture, and medicine.[24] The influence of Asian traditions on western modern spirituality was also furthered by the Perennial Philosophy, whose main proponent Aldous Huxley was deeply influenced by Vivekanda's Neo-Vedanta and Universalism,[25] and the spread of social welfare, education and mass travel after World War Two. Important early 20th century western writers who studied the phenomenon of spirituality, and their works, include William James, The Varieties of Religious Experience (1902), and Rudolph Otto, especially The Idea of the Holy (1917). James' notions of "spiritual experience" had a further influence on the modernist streams in Asian traditions, making them even further recognisable for a western audience.[18] "Spiritual but not religious" Main article: Spiritual but not religious After the Second World War spirituality and religion became disconnected.[16] A new discourse developed, in which (humanistic) psychology, mystical and esoteric traditions and eastern religions are being blended, to reach the true self by self-disclosure, free expression and meditation.[6] 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":[26] structured offerings complementing consumer choice with spiritual options. Among other factors, declining membership of organized religions and the growth of secularism in the western world have given rise to this broader view of spirituality.[27] The term "spiritual" is now frequently used in contexts in which the term "religious" was formerly employed.[28] Both theists and atheists have criticized this development.[29][30] |
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