A soul-oriented spirituality begins in a reevaluation of the qualities of soul: subtlety, complexity, ripening, worldliness, incompleteness, ambiguity, wonder.
Sometimes people get the mistaken notion that spirituality is a separate department of life, the penthouse of existence. But rightly understood, it is a vital awareness that pervades all realms of our being... Wherever we may come alive, that is the area in which we are spiritual.
In our times, religion is a bad word, while spirituality frees us from the horrors of institutionalized religion.
Spirituality is not a question of morality, it is a question of vision. Spirituality is not the practising of virtues -- because if you practise a virtue it is no longer a virtue. A practised virtue is a dead thing, a dead weight. Virtue is virtue only when it is spontaneous; virtue is virtue only when it is natural, unpractised -- when it comes out of your vision, out of your awareness, out of your understanding.
Spirituality is rebellion; religiousness is orthodoxy. Spirituality is individuality; religiousness is just remaining part of the crowd psychology. Religiousness keeps you a sheep, and spirituality is a lion's roar.
Ours was the first society openly to define itself in terms of both spirituality and of human liberty. It is that unique self-definition which has given us an exceptional appeal, but it also imposes on us a special obligation, to take on those moral duties which, when assumed, seem invariably to be in our own best interests.
In the life of the mass-order, the culture of the generality tends to conform to the demands of the average human being. Spirituality decays through being diffused among the masses when knowledge is impoverished in every possible way by rationalisation until it becomes accessible to the crude understanding of all.
Integral spirituality — as the very name "integral" implies — transcends and includes science, it does not exclude, repress, or deny science. To say that the spiritual currents of the cosmos cannot be captured by empirical science is not to say that they deny science, only that they show their face to other methods of seeking knowledge, of which the world has an abundance.
Flatland accepts no interior domain whatsoever, and reintroducing Spirit is the least of our worries.
'Thus our task is not specifically to reintroduce spirituality and somehow attempt to show that modern science is becoming compatible with God. That approach, which is taken by most of the integrative attempts, does not go nearly deep enough in diagnosing the disease, and thus, in my opinion, never really addresses the crucial issues. 'Rather, it is the rehabilitation of the interior in general that opens the possibility of reconciling science and religion.'
There is more spirituality in reason's denial of God than there is in myth's affirmation of God, precisely because there is more depth... even an "atheist" acting from rational-universal compassion is more spiritual than a fundamentalist acting to convert the universe in the name of a mythic-membership god.
It … came as a shock to us to discover that there are no less than six virtues that are endorsed across every major religious and cultural tradition. … Wisdom and knowledge, Courage, Love and humanity, Justice, Temperance, and Spirituality and Transcendence.
Compassion is the essence of Jesus' teaching, and indeed of the teaching of all great spiritual figures from Mohammed to Isaiah, from Lao Tzu to Chief Seattle. Yet compassion has been sentimentalized and severed from its relationship to justice-making and celebration. Creation Spirituality links the struggle for justice with the yearning for mysticism.
Remember that the first step in spirituality is not to speak ill of others. All human beings have weaknesses and faults. Yet they are all God in their being. Until they become Realized, they have their imperfections. Therefore, before trying to find faults in others and speaking ill of them, try to find your own weaknesses and correct those.
Any such negation of life would make man inhuman. Divinity is not devoid of humanity. Spirituality must make man more human. It is a positive attitude of releasing all that is good, noble, and beautiful in man. It also contributes to all that is gracious and lovely in the environment. Spirituality does not require the external renunciation of worldly activities or the avoiding of duties and responsibilities. It only requires that, while performing the worldly activities or discharging the responsibilities arising from the specific place and position of the individual, the inner spirit should remain free from the burden of desires.
My notion of spirituality was different than it is now, but even if I'd been the most fundamentalist of believers, I would have assumed that God had better things to do than arbitrarily smite me with shaking palsy.
Over the years my religion has changed and my spirituality has evolved. Religion and spirituality are very different, but people often confuse the two. Some things cannot be taught, but they can be awakened in the heart. Spirituality is recognizing the divine light that is within us all. It doesn't belong to any particular religion; it belongs to everyone.
That’s what spirituality is really all about: to live death intensely, to live life intensely; to live both so passionately that nothing is left behind unlived, not even death. If you live life and death totally, you transcend. In that tremendous passion and intensity of life and death, you transcend duality, you transcend the dichotomy, you come to the One. That One is really the truth. You can call it God, you can call it life, you can call it truth, samadhi, ecstasy, or whatsoever you choose.
Sensate culture, has these features: The defining cultural principle is that true reality is sensory – only the material world is real. There is no other reality or source of values. This becomes the ubiquitous organizing principle of society. It permeates every aspect of culture and defines the basic mentality. People are unable to think in any other terms. Sensate culture pursues science and technology, but dedicates little creative thought to spirituality or religion. Dominant values are wealth, health, bodily comfort, sensual pleasures, power and fame. Ethics, politics, and economics are utilitarian and hedonistic. All ethical and legal precepts are considered mere man-made conventions, relative and changeable.
Art and entertainment emphasize sensory stimulation. In the decadent stages of Sensate culture there is a frenzied emphasis on the new and the shocking (literally, sensationalism).
Religious institutions are mere relics of previous epochs, stripped of their original substance, and tending to fundamentalism and exaggerated fideism (the view that faith is not compatible with reason).
There is neither spirit nor matter in the world; the stuff of the universe is spirit-matter. No other substance but this could produce the human molecule. I know very well that this idea of spirit-matter is regarded as a hybrid monster, a verbal exorcism of a duality which remains unresolved in its terms. But I remain convinced that the objections made to it arise from the mere fact that few people can make up their minds to abandon an old point of view and take the risk of a new idea. ... Biologists or philosophers cannot conceive a biosphere or noosphere because they are unwilling to abandon a certain narrow conception of individuality. Nevertheless, the step must be taken. For in fact, pure spirituality is as unconceivable as pure materiality. Just as, in a sense, there is no geometrical point, but as many structurally different points as there are methods of deriving them from different figures, so every spirit derives its reality and nature from a particular type of universal synthesis.
Since the evil forces see that the Jewish people are very, very close to the end (to the messiah), and there are Jews nowadays who have tremendous yearning and passion for spirituality and godliness, such a thing that has never occurred in past generations, so the evil forces enter arguments between the tzaddikim, and they establish in the world many false leaders, and even between true tzaddikim the evil forces cause great arguments, until no one knows where truth can be found. Therefore, a person needs to plead very much from Hashem to merit to recognize and come close to the true Tzaddik.