این مقاله نیازمند تمیزکاری است. لطفاً تا جای امکان آنرا از نظر املا، انشا، چیدمان و درستی بهتر کنید، سپس این برچسب را بردارید. محتویات این مقاله ممکن است غیر قابل اعتماد و نادرست یا جانبدارانه باشد یا قوانین حقوق پدیدآورندگان را نقض کرده باشد.
معنوی و معنویت معرب مینوی پارسی به هرآنچه که شامل یا مربوط به معنی و روح باشد گفته میشود و مقابل ظاهری و مادی است. معنویت یعنی وجود معنا و هر آنچه مادی نباشد را معنوی گویند.
از دین به معنویتاستعاره میشود.
معنوی در مقابل لفظی است و در معنی روحانی در مقابل مادی و باطنی در مقابل ظاهری هم بکار میرود. معنویت میتواند امر قدسی یا غیبی، ارزشهای اخلاقی، دین، عرفان و ... هر نوع معنابخشی به زندگی را دربرگیرد.
زندگی معنوی لزوماً به معنای تعلق به یکی از ادیان نهادینه و تاریخی نیست بلکه به معنای داشتن نگرشی به عالم و آدم است که به انسان آرامش، شادی و امید بدهد.
سنتاً بسیاری از ادیان معنویت را یکی از ابعاد صحیح تجربهٔ دینی میدانند. بسیاری دین را معادل معنویت میدانند، اما کاهش پیروان بعضی از ادیان رسمی با رشد سکولاریسم در جهان غرب سبب رشد دیدگاههای وسیعی از معنویت شدهاست.
معنویت به حقیقت نهایی یا غیر مادی اشاره دارد. راهی درونی که شخص را قادر به کشف ماهیت هستی یا عمیقترین ارزشها و معانی زندگی مردم میسازد؛ تمرینهای معنوی شامل مدیتیشن و مراقبه، هدفشان زندگی درونی شخصی است. چنین تمرینهایی به تجربه یا ارتباط با حقیقت برتر منجر میشوند؛ یعنی فهم بهتر خود در ارتباط با اشخاص دیگر یا با جامعهٔ انسانی، با طبیعت یا جهان یا با عرصهٔ روحانی. معنویت غالباً به عنوان منبع انرژی یا جهتیابی در زندگی قلمداد میشود. میتوان آن را توجه به حقایق غیرمادی یا ماندگار یا ذات متعالی جهان دانست.
روانشناسی دین به عنوان رشتهای علمی مبتنی است بر تعریفهایی عملیاتی؛ در این رشته تعاریف متعددی برای «معنویت» و معیارهای مختلفی برای سنجش معنویت افراد وجود دارد. جای بحث دارد که معنویت را باید جدا از دین لحاظ کرد یا نه، و آیا به عنوان شاخهای از دین قابل مطالعه است. این بحث البته وابسته است به اینکه معنویت را چگونه تعریف کنیم.
معنویت سکولار میکوشد جنبههایی از زندگی و تجربهٔ انسانی را که با دیدگاههای ماتریالیستی و مکانیکی صرف به دست نیامده است، تشخیص دهد بدون آنکه به معنویت اعتقاد داشته باشد. این رشته ممکن است انواعی از تمرینهای معنوی مانند مدیتیشن یا تمرکز حواس را برای انسان مفید یا حتی لازم بداند بدون آنکه اعتقادی به توضیحات یا توجیهات فراطبیعی در انسان داشته باشد. در واقع اصلاً ارتباطی بین معنویت و اعتقاد در کار نیست. کلمه «معنویت» صرفاً به دیدگاههای مذهبی غالباً شخصی و غیرنظاممند که ویژگی کثرتگرایانه دارند مربوط است تا به اعتقادات نظری و ادیان نظامیافته.
اما با توجه به اینکه خداناباوران تمایل به شکاکیت درباب ادعاهای فراطبیعی و وجود واقعی روح دارند، برخی از آنها معنویت را افکار، احساسات، کلمات و رفتارهای پیشرفتهای میدانند که بهگونهای با کل کائنات در ارتباط است، ولو با نوعی رابطهٔ ضعیف علی و معلولی. برخی از نسخههای بودیسم یک چنین چیزی است اگرچه باید در نظر داشت فراطبیعی لزوماً به معنای خداباورانه نیست.
در مقابل پیروان نیوایج (New-Age) ــیعنی مسیحیت متمایل به هندوئیسمــ برآناند که معنویت ارتباطی با روح/قدرت/ انرژیای فراهم میکند که سبب درک عمیقتر از خود میشود. معنویت تاحدی شامل خودنگری و بهبود زندگی درونی از طریق تمریناتی مانند مدیتیشن، نماز و مراقبه است. برخی مکاتب جدید معنویت را درهر چیزی موجود میدانند؛ مانند دو مکتب همهخداباوری و همهخداباوری جدید. همینطور «طبیعتگرایی دینی» هم نگاهی معنویتمدار دارد و معنویت را در جهان طبیعت پنهان میداند.
معنویت در انواع مختلفی از مفاهیم فرهنگی و دینی شامل راهی معنوی تلقی میشود که در آن فرد میتواند به چیزی مثل سطح بالایی از هوشیاری یا انسان کامل شدن یا رسیدن به حکمت یا اتحاد با خدا یا خلقت دست یابد. تمثیل غارافلاطون که در کتاب هفتم جمهوری آورده شدهاست شرحی از یک سفر است (چنانکه در نوشتههای ترزای آویلایی آمده است). سفر روحانی مسیری است که بعد ذهنی و فردی دارد. سفر معنوی برای رسیدن به هدفی معلوم میتواند دورهای کوتاه یا طولانی داشته باشد. هر حادثهای در زندگی بخشی از این سفر است اما میتواند بهطور خاص لحظاتی مشخص یا برجسته هم داشته باشد مانند تمرینات مختلف معنوی (از قبیل مراقبه، نماز و روزه). ارتباط با فردی که تجربههای عمیق معنوی را از سر گذرانده (که به او استاد، پیر، مرشد روحانی یا گورو میگویند بسته به اینکه در چه فرهنگی باشد)؛ رویکرد شخص به متون مقدس و ....
اگر مسیر معنوی همه تاحدی یا کاملاً یکی باشد در ابتدای راه ممکن است این حالات به صورت آزمایش یا غلبه باشد. چنین آزمونهایی غالباً پیش از نتیجهٔ اجتماعی، امتحانیاند برای خود فردی که به آنها رسیده است. معنویت میتواند دو بعد داشته باشد: یکی رشد درونی، دیگری ابراز نتیجهٔ این رشد در جهان.
اگر چه دو واژه معنویت و دین هردو میتوانند به معنای مشترک جستجوی امر مطلق یا خداوند دلالت کنند، شمار فزایندهای از مردم این دو را دو هویت جداگانه تلقی میکنند دین تنها یک راه برای رسیدن به تجربههای معنوی است. ویلیام ایروین، مرتاض و مورخ فرهنگ معتقد است «دین همان معنویت نیست؛ بلکه دین شکلی است که معنویت در جریان تمدن به خود گرفته است». بابی مانجو نیز گفتهاست: «دین پایان و معنویت آغاز است».
کسانی که از معنویت خارج از دین سخن میگویند غالباً خود را افراد معنوی غیردینی میخوانند (SBNR: spiritual but not religious) طبق یک نظرسنجی حدود یکچهارم مردم آمریکا خود را افرادی معنوی ولی غیردینی میدانند. میتوان چنین گفت که دین نوعی جستجوی بیرونی رسمی است درحالی که معنویت جستجوی درون است. معنویت به این معنا با شکاکیت دربارهٔ عالم ماورا سازگار است. میتوان گفت معنویت به جای آنکه هدف باشد خود مسیر است؛ یعنی گرایش و شیوهای که فرد برای زندگی برمیگزیند نه هدفی که باید به آن برسد.
دکتر ابراهیمی دینانی از فلاسفه معاصر هشدارهای بسیاری در مورد عدم رویکرد کالا محور به مقوله مهم «معنویت» میدهد. او در وبگاهش مینویسد:
مصیبت اینجاست که پیام الهی را ابزاری برای ایجاد کالا بدانیم؛ معنویت کالا نیست و با ارضای احساس و پیچاندن یک محصول تهی و بی محتوا در زر ورق احساس نتیجه ای جز گمراهی در پی ندارد. عصر امروز، عصر رسانه و تصویر نیز هست و بسیاری با استفاده از فیلم و تصویر درصدد تحریک احساس و ارضای احساسات هستند بدون اینکه توجهی به ارضای عقل داشته باشند. پیام الهی، بیداری عقل آدمیان است. تفکر و تعقل است.
The meaning of spirituality has developed and expanded over time, and various connotations can be found alongside each other.[note 1]
Traditionally, spirituality referred to a religious process of re-formation which "aims to recover the original shape of man",[note 2] oriented at "the image of God" as exemplified by the founders and sacred texts of the religions of the world. The term was used within early Christianity to refer to a life oriented toward the Holy Spirit and broadened during the Late Middle Ages to include mental aspects of life.
In modern times, the term both spread to other religious traditions and broadened to refer to a wider range of experience, including a range of esoteric traditions and religious traditions. Modern usages tend to refer to a subjective experience of a sacred dimension and the "deepest values and meanings by which people live", often in a context separate from organized religious institutions, such as a belief in a supernatural (beyond the known and observable) realm,personal growth, a quest for an ultimate or sacred meaning,religious experience, or an encounter with one's own "inner dimension".
The term spirit means "animating or vital principle in man and animals".[web 1] It is derived from the Old French espirit, which comes from the Latin word spiritus (soul, courage, vigor, breath) and is related to spirare (to breathe). In the Vulgate the Latin word spiritus is used to translate the Greek pneuma and Hebrew ruach.[web 1]
The term "spiritual", matters "concerning the spirit", is derived from Old French spirituel (12c.), which is derived from Latin spiritualis, which comes from spiritus or "spirit".[web 2]
The term "spirituality" is derived from Middle French spiritualité, from Late Latin "spiritualitatem" (nominative spiritualitas), which is also derived from Latin spiritualis.[web 3]
There is no single, widely agreed upon definition of spirituality.[note 1] Surveys of the definition of the term, as used in scholarly research, show a broad range of definitions with limited overlap. A survey of reviews by McCarroll each dealing with the topic of spirituality gave twenty-seven explicit definitions, among which "there was little agreement." This impedes the systematic study of spirituality and the capacity to communicate findings meaningfully. Furthermore, many of spirituality's core features are not unique to spirituality; for example self-transcendence, asceticism and the recognition of one's connection to all were regarded by the atheist Arthur Schopenhauer as key to ethical life.[better source needed]
According to Kees Waaijman, the traditional meaning of spirituality is a process of re-formation which "aims to recover the original shape of man, the image of God. To accomplish this, the re-formation is oriented at a mold, which represents the original shape: in Judaism the Torah, in Christianity there is Christ, for Buddhism, Buddha, and in Islam, Muhammad."[note 2] Houtman and Aupers suggest that modern spirituality is a blend of humanistic psychology, mystical and esoteric traditions and Eastern religions.
In modern times the emphasis is on subjective experience and the "deepest values and meanings by which people live," incorporating personal growth or transformation, usually in a context separate from organized religious institutions.
Development of the meaning of spirituality
Classical, medieval and early modern periods
Bergomi detects "an enlightened form of non-religious spirituality" in Late Antiquity.
Words translatable as "spirituality" first began to arise in the 5th century and only entered common use toward the end of the Middle Ages.[need quotation to verify] In a Biblical context the term means being animated by God. The New Testament offers the concept of being driven by the Holy Spirit, as opposed to living a life in which one rejects this influence.
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".[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"[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".[note 5]
Modern notions of spirituality developed throughout the 19th and 20th century, mixing Christian ideas with Western esoteric traditions and elements of Asian, especially Indian, religions. Spirituality became increasingly disconnected from traditional religious organisations and institutions. It is sometimes associated today with philosophical, social, or political movements such as liberalism, feminist theology, and green politics.
An important influence on western spirituality was Neo-Vedanta, also called neo-Hinduism and Hindu Universalism,[web 7] a modern interpretation of Hinduism which developed in response to western colonialism and orientalism. It aims to present Hinduism as a "homogenized ideal of Hinduism" with Advaita Vedanta as its central doctrine. 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. 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, from the idea of Universalism. This universalism was further popularised, and brought back to the west as neo-Vedanta, by Swami Vivekananda.
After the Second World War, spirituality and theistic religion became increasingly disconnected, and spirituality became more oriented on subjective experience, instead of "attempts to place the self within a broader ontological context." 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.
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": 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. The term "spiritual" is now frequently used in contexts in which the term "religious" was formerly employed. Both theists and atheists have criticized this development.
Rabbinic Judaism (or in some Christian traditions,[which?] Rabbinism) (Hebrew: "Yahadut Rabanit" – יהדות רבנית) has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud. It is characterised by the belief that the Written Torah ("Law" or "Instruction") cannot be correctly interpreted without reference to the Oral Torah and by the voluminous literature specifying what behavior is sanctioned by the law (called halakha, "the way").
Judaism knows a variety of religious observances: ethical rules, prayers, religious clothing, holidays, shabbat, pilgrimages, Torah reading, dietary laws, etc.
Kabbalah (literally "receiving"), is an esoteric method, discipline and school of thought of Judaism. Its definition varies according to the tradition and aims of those following it, from its religious origin as an integral part of Judaism, to its later Christian, New Age, or Occultistsyncretic adaptations. Kabbalah is a set of esoteric teachings meant to explain the relationship between an unchanging, eternal and mysterious Ein Sof (no end) and the mortal and finite universe (his creation). While it is heavily used by some denominations,[which?] it is not a religious denomination in itself.
Hasidic Judaism, meaning "piety" (or "loving kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularisation and internalisation of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov. Hasidism emphased the Immanent Divine presence in everything and has often focused on optimism, encouragement, and daily fervour. This populist emotional revival accompanied the elite ideal of nullification to paradoxical Divine Panentheism, through intellectual articulation of inner dimensions of mystical thought.
Union with Christ is the purpose of Christian mysticism.
Catholic spirituality is the spiritual practice of living out a personal act of faith (fides qua creditur) following the acceptance of faith (fides quae creditur). Although all Catholics are expected to pray together at Mass, there are many different forms of spirituality and private prayer which have developed over the centuries. Each of the major religious orders of the Catholic Church and other lay groupings have their own unique spirituality – its own way of approaching God in prayer and in living out the Gospel.
Progressive Christianity is a contemporary movement which seeks to remove the supernatural claims of the faith and replace them with a post-critical understanding of biblical spirituality based on historical and scientific research. It focuses on the lived experience of spirituality over historical dogmatic claims, and accepts that the faith is both true and a human construction, and that spiritual experiences are psychologically and neurally real and useful.
The 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 Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the creed (shahadah), (2) daily prayers (salat), (3) almsgiving (zakah), (4) fasting during Ramadan and (5) the pilgrimage to Mecca (hajj) at least once-in-a-lifetime. The Shia and Sunni sects both agree on the essential details for the performance of these acts.
The best known form of Islamic mystic spirituality is the Sufi tradition (famous through Rumi and Hafiz) in which a Sheikh or pir transmits spiritual discipline to students.
Sufism or taṣawwuf (Arabic: تصوّف) is defined by its adherents as the inner, mystical dimension of Islam. A practitioner of this tradition is generally known as a ṣūfī (صُوفِيّ). Sufis believe they are practicing ihsan (perfection of worship) as revealed by Gabriel to Muhammad,
Worship and serve Allah as you are seeing Him and while you see Him not yet truly He sees you.
Sufis consider themselves as the original true proponents of this pure original form of Islam. They are strong adherents to the principal of tolerance, peace and against any form of violence. The Sufi have suffered severe persecution by more rigid and fundamentalist groups such as the Wahhabi and Salafi movement. In 1843 the Senussi Sufi were forced to flee Mecca and Medina and head to Sudan and Libya.
Classical Sufi scholars have defined Sufism as "a science whose objective is the reparation of the heart and turning it away from all else but God". Alternatively, in the words of the Darqawi Sufi teacher Ahmad ibn Ajiba, "a science through which one can know how to travel into the presence of the Divine, purify one's inner self from filth, and beautify it with a variety of praiseworthy traits".
Jihad is a religious duty of Muslims. In Arabic, the word jihād translates as a noun meaning "struggle". There are two commonly accepted meanings of jihad: an inner spiritual struggle and an outer physical struggle. The "greater jihad" is the inner struggle by a believer to fulfill his religious duties. This non-violent meaning is stressed by both Muslim and non-Muslim authors.
The Prophet ... returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad – the striving of a servant (of Allah) against his desires (holy war)."[unreliable source?][note 7]
Buddhist practices are known as Bhavana, which literally means "development" or "cultivating" or "producing" in the sense of "calling into existence." It is an important concept in Buddhist praxis (Patipatti). The word bhavana normally appears in conjunction with another word forming a compound phrase such as citta-bhavana (the development or cultivation of the heart/mind) or metta-bhavana (the development/cultivation of loving kindness). When used on its own bhavana signifies 'spiritual cultivation' generally.
Hinduism has no traditional ecclesiastical order, no centralized religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monistic, or atheistic. Within this diffuse and open structure, spirituality in Hindu philosophy is an individual experience, and referred to as ksaitrajña (Sanskrit: क्षैत्रज्ञ). It defines spiritual practice as one's journey towards moksha, awareness of self, the discovery of higher truths, true nature of reality, and a consciousness that is liberated and content.
Jñāna marga is a path often assisted by a guru (teacher) in one's spiritual practice. Bhakti marga is a path of faith and devotion to deity or deities; the spiritual practice often includes chanting, singing and music – such as in kirtans – in front of idols, or images of one or more deity, or a devotional symbol of the holy. Karma marga is the path of one's work, where diligent practical work or vartta (Sanskrit: वार्त्ता, profession) becomes in itself a spiritual practice, and work in daily life is perfected as a form of spiritual liberation and not for its material rewards. Rāja marga is the path of cultivating necessary virtues, self-discipline, tapas (meditation), contemplation and self-reflection sometimes with isolation and renunciation of the world, to a pinnacle state called samādhi. This state of samādhi has been compared to peak experience.
There is a rigorous debate in Indian literature on relative merits of these theoretical spiritual practices. For example, Chandogyopanishad suggests that those who engage in ritualistic offerings to gods and priests will fail in their spiritual practice, while those who engage in tapas will succeed; Svetasvataropanishad suggests that a successful spiritual practice requires a longing for truth, but warns of becoming 'false ascetic' who go through the mechanics of spiritual practice without meditating on the nature of Self and universal Truths. In the practice of Hinduism, suggest modern era scholars such as Vivekananda, the choice between the paths is up to the individual and a person's proclivities. Other scholars suggest that these Hindu spiritual practices are not mutually exclusive, but overlapping. These four paths of spirituality are also known in Hinduism outside India, such as in Balinese Hinduism, where it is called Catur Marga (literally: four paths).
Schools and spirituality
Different schools of Hinduism encourage different spiritual practices. In Tantric school for example, the spiritual practice has been referred to as sādhanā. It involves initiation into the school, undergoing rituals, and achieving moksha liberation by experiencing union of cosmic polarities. The Hare Krishna school emphasizes bhakti yoga as spiritual practice. In Advaita Vedanta school, the spiritual practice emphasizes jñāna yoga in stages: samnyasa (cultivate virtues), sravana (hear, study), manana (reflect) and dhyana (nididhyasana, contemplate).
Sikhism considers spiritual life and secular life to be intertwined: "In the Sikh Weltanschauung...the temporal world is part of the Infinite Reality and partakes of its characteristics." Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than a purely contemplative life.
The 6th Sikh Guru Guru Hargobind re-affirmed that the political/temporal (Miri) and spiritual (Piri) realms are mutually coexistent. According to the 9th Sikh Guru, Tegh Bahadhur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). This was developed into the concept of the Saint Soldier by the 10th Sikh Guru, Gobind Singh.
According to Guru Nanak, the goal is to attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life", the polar opposite to a self-centered existence. Nanak talks further about the one God or akal (timelessness) that permeates all life). and which must be seen with 'the inward eye', or the 'heart', of a human being.
In some African contexts,[which?] spirituality is considered a belief system that guides the welfare of society and the people therein, and eradicates sources of unhappiness occasioned by evil.
The term "spiritual" has frequently become used in contexts in which the term "religious" was formerly employed. Contemporary spirituality is also called "post-traditional spirituality" and "New Age spirituality". Hanegraaf makes a distinction between two "New Age" movements: New Age in a restricted sense, which originated primarily in mid-twentieth century England and had its roots in Theosophy and Anthroposophy, and "New Age" in a general sense, which emerged in the later 1970s
when increasing numbers of people ... began to perceive a broad similarity between a wide variety of "alternative ideas" and pursuits, and started to think of them as part of one "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 one's own individual path to spirituality. According to one 2005 poll, about 24% of the United States population identifies itself as "spiritual but not religious".[web 8]
Lockwood draws attention to the variety of spiritual experience in the contemporary West:
Not all modern notions of spirituality embrace transcendental ideas. Secular spirituality emphasizes humanistic ideas on moral character (qualities such as love, compassion, patience, tolerance, forgiveness, contentment, responsibility, harmony, and a concern for others).:22 These are aspects of life and human experience which go beyond a purely materialist view of the world without necessarily accepting belief in a supernatural reality or any divine being. Nevertheless, many humanists (e.g. Bertrand Russell, Jean-Paul Sartre) who clearly value the non-material, communal and virtuous aspects of life reject this usage of the term "spirituality" as being overly-broad (i.e. it effectively amounts to saying "everything and anything that is good and virtuous is necessarily spiritual"). In 1930 Russell, a self-described agnostic renowned as an atheist, wrote "... one's ego is no very large part of the world. The man [sic] who can centre his thoughts and hopes upon something transcending self can find a certain peace in the ordinary troubles of life which is impossible to the pure egoist." 
Similarly, Aristotle – one of the first known Western thinkers to demonstrate that morality, virtue and goodness can be derived without appealing to supernatural forces – argued that "men create Gods in their own image" (not the other way around). Moreover, theistic and atheistic critics alike dismiss the need for the "secular spirituality" label on the basis that it appears to be nothing more than obscurantism in that:
the term "spirit" is commonly taken as denoting the existence of unseen / otherworldly / life-giving forces; and
words such as "morality", "philanthropy" and "humanism" already efficiently and succinctly describe the prosocial-orientation and civility that the phrase "secular spirituality" is meant to convey but without risk of potential confusion that one is referring to something supernatural.
Although personal well-being, both physical and psychological, is said[by whom?] to be an important aspect of modern spirituality, this does not imply spirituality is essential to achieving happiness (e.g. see). Free-thinkers who reject notions that the numinous/non-material is important to living well can be just as happy as more spiritually-oriented individuals (see)[need quotation to verify]
Contemporary spirituality-theorists may suggest that spirituality develops inner peace and forms a foundation for happiness. For example, meditation and similar practices are suggested to help the practitioner cultivate her/his inner life and character.[unreliable source?] Ellison and Fan (2008) assert that spirituality causes a wide array of positive health outcomes, including "morale, happiness, and life satisfaction.". However, Schuurmans-Stekhoven (2013) actively attempted to replicate this research and found more "mixed" results.[need quotation to verify] Nevertheless, spirituality has played a central role in some 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
Such spiritually-informed treatment approaches have been challenged as pseudoscience,
are far from uniformly curative and may for non-believers cause harm (see iatrogenesis).
"Spiritual experience" plays a central role in modern spirituality. Both western and Asian authors have popularised this notion. Important early-20th century western writers who studied the phenomenon of spirituality, and their works, include:
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.
William James popularized the use of the term "religious experience" in his The Varieties of Religious Experience. He has also influenced the understanding of mysticism as a distinctive experience which allegedly grants knowledge.[web 9]
Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. Schleiermacher used the idea of "religious experience" to defend religion against the growing scientific and secular critique. Many scholars of religion, of whom William James was the most influential, adopted the concept.
Spiritual experiences can include being connected to a larger reality, yielding a more comprehensive self; joining with other individuals or the humancommunity; with nature or the cosmos; or with the divine realm.
Waaijman discerns four forms of spiritual practices:
Somatic practices, especially deprivation and diminishment. Deprivation aims to purify the body. Diminishment concerns the repulsement of ego-oriented impulses. Examples include fasting and poverty.
Psychological practices, for example meditation.
Social practices. Examples include the practice of obedience and communal ownership, reforming ego-orientedness into other-orientedness.
Spiritual. All practices aim at purifying ego-centeredness, and direct the abilities at the divine reality.
Within spirituality is also found "a common emphasis on the value of thoughtfulness, tolerance for breadth and practices and beliefs, and appreciation for the insights of other religious communities, as well as other sources of authority within the social sciences."
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 currently held popular notion of antagonisms between science and religion has historically originated with "thinkers with a social or political axe to grind" rather than with the natural philosophers themselves. Though physical and biological scientists today see no need for supernatural explanations to describe reality[page needed][note 10], some[quantify] scientists continue to regard science and spirituality as complementary, not contradictory, and are willing to debate,
rather than simply classifying spirituality and science as non-overlapping magisteria.
A few[quantify] religious leaders have shown openness to modern science and its methods. The 14th Dalai Lama, for example, has proposed that if a scientific analysis conclusively showed certain claims in Buddhism to be false, then the claims must be abandoned and the findings of science accepted.
During the twentieth century the relationship between science and spirituality has been influenced both by Freudian psychology, which has accentuated the boundaries between the two areas by accentuating individualism and secularism, and by developments in particle physics, which reopened the debate about complementarity between scientific and religious discourse and rekindled for many an interest in holistic conceptions of reality.:322 These holistic conceptions were championed by New Age spiritualists in a type of quantum mysticism that they claim justifies their spiritual beliefs, though quantum physicists themselves on the whole reject such attempts as being pseudoscientific.
Various studies (most originating from North America) have reported a positive correlation between spirituality and mental well-being in both healthy people and those encountering a range of 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 represents a causal link remains contentious. Both supporters and opponents of this claim agree that past statistical findings are difficult to interpret, in large part because of the ongoing disagreement over how spirituality should be defined and measured. There is also evidence that an agreeable / positive temperament and/or a tendency toward sociability (which all correlate with spirituality) might actually be the key psychological features that predispose people to subsequently adopt a spiritual orientation and that these characteristics, not spiritually per se, add to well-being. There is also some suggestion that the benefits associated with spirituality and religiosity might arise from being a member of a close-knit community. Social bonds available via secular sources (i.e., not unique to spirituality or faith-based groups) might just as effectively raise well-being. In sum, spirituality may not be the "active ingredient" (i.e. past association with psychological well-being measures might reflect a reverse causation or effects from other variables that correlate with spirituality), and that the effects of agreeableness, conscientiousness, or virtue – personality traits common in many non-spiritual people yet known to be slightly more common among the spiritual – may better account for spirituality's apparent correlation with mental health and social support.
Masters and Spielmans conducted a meta-analysis of all the available and reputable research examining the effects of distant intercessory prayer. They found no discernible health effects from being prayed for by others. In fact, one large and scientifically rigorous study by Herbert Benson and colleagues revealed that intercessory prayer had no effect on recovery from cardiac arrest, but patients told people were praying for them actually had an increased risk of medical complications. Knowing others are praying for you could actually be medically detrimental.
Neuroscientists have examined brain functioning during reported spiritual experiences finding that certain neurotransmitters and specific areas of the brain are involved. Moreover, experimenters have also successfully induced spiritual experiences in individuals by administering psychoactive agents known to elicit euphoria and perceptual distortions. Conversely, religiosity and spirituality can also be dampened by electromagnetic stimulation of the brain. These results have motivated some leading theorists to speculate that spirituality may be a benign subtype of psychosis (see). Benign in the sense that the same aberrant sensory perceptions that those suffering clinical psychoses evaluate as distressingly in-congruent and inexplicable are instead interpreted by spiritual individuals as positive – as personal and meaningful transcendent experiences.
^ abSee: * Koenig e.a.: "There is no widely agreed on definition of spirituality today". * Cobb e.a.: "The spiritual dimension is deeply subjective and there is no authoritative definition of spirituality".
^ abWaaijman uses the word "omvorming", "to change the form". Different translations are possible: transformation, re-formation, trans-mutation.
^In Dutch: "de hemelse lichtsfeer tegenover de duistere wereld van de materie". 
^In Dutch: "de kerkelijke tegenover de tijdelijke goederen, het kerkelijk tegenover het wereldlijk gezag, de geestelijke stand tegenover de lekenstand".
^In Dutch: "Zuiverheid van motieven, affecties, wilsintenties, innerlijke disposities, de psychologie van het geestelijk leven, de analyse van de gevoelens".
^In Dutch: "Een spiritueel mens is iemand die 'overvloediger en dieper dan de anderen' christen is".
^This reference gave rise to the distinguishing of two forms of jihad: "greater" and "lesser". Some Islamic scholars dispute the authenticity of this reference and consider the meaning of jihad as a holy war to be more important.
^See also Bhagavad Gita (The Celestial Song), Chapters 2:56–57, 12, 13:1–28
^George Feuerstein: "Yoga is not easy to define. In most general terms, the Sanskrit word yoga stands for spiritual discipline in Hinduism, Jainism, and certain schools of Buddhism. (...). Yoga is the equivalent of Christian mysticism, Moslem Sufism, or the Jewish Kabbalah. A spiritual practitioner is known as a yogin (if male) or a yogini (if female)."
^Jones, L.G., "A thirst for god or consumer spirituality? Cultivating disciplined practices of being engaged by god," in L. Gregory Jones and James J. Buckley eds., Spirituality and Social Embodiment, Oxford: Blackwell, 1997, 3–28 [4, n. 4].
^Paul Heelas, The New Age Movement: The Celebration of the Self and the Sacralization of Modernity. Oxford: Blackwell, 1996, p. 60. Cited in Anthony Giddens: Sociology. Cambridge: Polity, 2001, p. 554.
^Michael Hogan (2010). The Culture of Our Thinking in Relation to Spirituality. Nova Science Publishers: New York.
Julius J. Lipner, Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, ISBN978-0-415-45677-7, p. 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu.";
Lester Kurtz (Ed.), Encyclopedia of Violence, Peace and Conflict, ISBN978-0-12-369503-1, Academic Press, 2008;
MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see p. 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."
^Monier-Williams Sanskrit-English Dictionary, क्षैत्रज्ञ Jim Funderburk and Peter Scharf (2012); Quote:
क्षैत्रज्ञ [ kṣaitrajña ] [ kṣaitrajña ] n. (fr. [ kṣetra-jñá ] g. [ yuvādi ], spirituality, nature of the soul Lit. W.; the knowledge of the soul Lit. W.
^See the following two in Ewert Cousins series on World Spirituality:
Bhavasar and Kiem, Spirituality and Health, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN0-8245-0755-X, Crossroads Publishing New York, pp. 319–37;
John Arapura, Spirit and Spiritual Knowledge in the Upanishads, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN0-8245-0755-X, Crossroads Publishing New York, pp. 64–85
^ abGavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN978-90-04-17893-9, see Article on Wisdom and Knowledge, pp. 881–84
^John Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing New York, ISBN0-8239-2287-1
^D. Bhawuk (2011), Spirituality and Cultural Psychology, in Anthony Marsella (Series Editor), International and Cultural Psychology, Springer New York, ISBN978-1-4419-8109-7, pp. 93–140
Klostermaier discusses examples from Bhagavata Purana, another ancient Hindu scripture, where a forest worker discovers observing mother nature is a spiritual practice, to wisdom and liberating knowledge. The Purana suggests that "true knowledge of nature" leads to "true knowledge of Self and God." It illustrates 24 gurus that nature provides. For example, earth teaches steadfastness and the wisdom that all things while pursuing their own activities, do nothing but follow the divine laws that are universally established; another wisdom from earth is her example of accepting the good and bad from everyone. Another guru, the honeybee teaches that one must make effort to gain knowledge, a willingness and flexibility to examine, pick and collect essence from different scriptures and sources. And so on. Nature is a mirror image of spirit, perceptive awareness of nature can be spirituality.
Harung, Harald (2012). "Illustrations of Peak Experiences during Optimal Performance in World-class Performers Integrating Eastern and Western Insights". Journal of Human Values. 18 (1): 33–52. doi:10.1177/097168581101800104.
Levin, Jeff (2010). "Religion and mental health: Theory and research". International Journal of Applied Psychoanalytic Studies. 7 (2): 102–15.;
Meyer-Dinkgräfe, Daniel (2011). "Opera and spirituality". Performance and Spirituality. 2 (1): 38–59.
^Mikel Burley (2000), Hatha-Yoga: Its context, theory and practice, Motilal Banarsidass Publications, ISBN81-208-1706-0, pp. 97–98; Quote: "When, for example, in the Bhagavad-Gita Lord Krsna speaks of jnana-, bhakti- and karma-yoga, he is not talking about three entirely separate ways of carrying out one's spiritual practice, but, rather, about three aspects of the ideal life".
^Murdana, I. Ketut (2008), Balinese Arts and Culture: A flash understanding of Concept and Behavior, Mudra – Jurnal Seni Budaya, Indonesia; Volume 22, p. 5
^Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN0-521-43878-0
^Philip Sheldrake, A Brief History of Spirituality, Wiley-Blackwell 2007 pp. 1–2
^Ewert Cousins, preface to Antoine Faivre and Jacob Needleman, Modern Esoteric Spirituality, Crossroad Publishing 1992.
Dalai Lama, Ethics for the New Millennium, NY: Riverhead Books, 1999.
^ abSchuurmans-Stekhoven, J.B. (2011). "Is it God or just the data that moves in mysterious ways? How well-being research might be mistaking faith for virtue?". Social Indicators Research. 100 (2): 313–30. doi:10.1007/s11205-010-9630-7.
^Wilkinson, Tony (2007). The lost art of being happy : spirituality for sceptics. Findhorn Press. ISBN978-1-84409-116-4.
^Browner, Matthieu Ricard; translated by Jesse (2003). Happiness: A guide to developing life's most important skill (1st pbk. ed.). New York: Little Brown. ISBN978-0-316-16725-3.
^Ellison, Christopher G.; Daisy Fan (Sep 2008). "Daily Spiritual Experiences and Psychological Well-Being among US Adults". Social Indicators Research. 88 (2): 247–71. doi:10.1007/s11205-007-9187-2. JSTOR27734699.
^Schuurmans-Stekhoven, J.B. (2013). "As a shepherd divideth his sheep from the goats": Does the Daily Spiritual Experiences Scale encapsulate separable theistic and civility components?". Social Indicators Research. 110 (1): 131–46. doi:10.1007/s11205-011-9920-8.
Seybold, Kevin S.; Peter C. Hill (Feb 2001). "The Role of Religion and Spirituality in Mental and Physical Health". Current Directions in Psychological Science. 10 (1): 21–24. doi:10.1111/1467-8721.00106.
^Gascoigne, John (1988). Cambridge in the Age of the Enlightenment: Science, Religion and Politics. Cambridge: Cambridge University Press. p. 300. The 'holy alliance' between Newtonian natural philosophy and Anglican latitudinarianism had, by the end of the eighteenth century, proved a fruitful marriage. Confident assertions that science and religion were allies remained part of the intellectual landscape in the first half of the nineteenth century and natural theology continued to be one of the most influential vehicles for the dissemination of new scientific theories [...].
^ abBrooke, John Hedley (1991). Science and religion: some historical perspectives. Cambridge: Cambridge University Press.
^Applebaum, Wilbur. Encyclopedia of the scientific revolution: from Copernicus to Newton Volume 1800 of Garland reference library of the humanities. Psychology Press, 2000 ISBN0-8153-1503-1, 978-0-8153-1503-2
^R. Cruz Begay, MPH, DrPH, Science And Spirituality March 2003, Vol. 93, No. 3 | American Journal of Public Health 363 American Public Health Association
^Clarke, Steve (2009). "Naturalism, Science and the Supernatural". Sophia. 48 (2): 127–142. doi:10.1007/s11841-009-0099-2. There is overwhelming agreement amongst naturalists that a naturalistic ontology should not allow for the possibility of supernatural entities.
^Stroud, Barry. (2004). "The charm of naturalism". In: M. De Caro & D. Macarthur (Eds.), Naturalism in question (pp. 21–35). Cambridge, MA: Harvard University Press. "Most philosophers for at least one hundred years have been naturalists in the nonsupernaturalist sense. They have taken it for granted that any satisfactory account of how human belief and knowledge in general are possible will involve only processes and events of the intelligible natural world, without the intervention or reassurance of any supernatural agent."
^Silverman, Mark P. Quantum superposition: counterintuitive consequences of coherence, entanglement, and interference Frontiers collection. Springer, 2008 ISBN3-540-71883-4, 978-3-540-71883-3. p. 25
^Joshanloo, Mohsen (4 December 2010). "Investigation of the Contribution of Spirituality and Religiousness to Hedonic and Eudaimonic Well-Being in Iranian Young Adults". Journal of Happiness Studies. 12 (6): 915–30. doi:10.1007/s10902-010-9236-4.
^Fehring, R.J., Miller, J.F., Shaw, C. (1997). Spiritual well-being, religiosity, hope, depression, and other mood states in elderly people coping with cancer 24. Oncology Nursing Forum. pp. 663–71.
^Nelson, C.J.; Rosenfeld, B.; Breitbart, W.; Galietta, M. (2002). "Spirituality, religion, and depression in the terminally ill". Psychosomatics. 43 (3): 213–20. doi:10.1176/appi.psy.43.3.213. PMID12075036.
^Koenig, H.G. (2008) Research on religion, spirituality, and mental health: A review. Canadian Journal of Psychiatry.
^Schuurmans-Stekhoven, J. B. (2019). "Conviction, character and coping: religiosity and personality are both uniquely associated with optimism and positive reappraising". Mental Health, Religion & Culture: 1–17.
^Salsman, J.M.; Brown, T.L.; Brechting, E.H.; Carlson, C.R. (2005). "The link between religion and spirituality and psychological adjustment: The mediating role of optimism and social support". Personality and Social Psychology Bulletin. 31 (4): 522–35. doi:10.1177/0146167204271563. PMID15743986.
^Hill, P.C. (1995). Affect theory and religious experience. In R.W. Hood, Jr (Ed.) Handbook of religious experience (pp.) Birmingham AL, Religious Education Press.
^Schuurmans-Stekhoven, J.B. (2013b). "As a shepherd divideth his sheep from the goats": Does the Daily Spiritual Experiences Scale encapsulate separable theistic and civility components?". Social Indicators Research. 110 (1): 131–46. doi:10.1007/s11205-011-9920-8.
^Emmons, R.A. (2005). Emotion and religion. In R.F. Paloutzian, & C.L. Park (Eds.), Handbook of the psychology of religion and spirituality (pp. 235–52). New York: Guilford Press.
^ abSchuurmans-Stekhoven, J.B. (2013a). "Is God's call more than audible? A preliminary exploration of a two-dimensional model of theistic/spiritual beliefs and experiences". Australian Journal of Psychology. 65 (3): 146–55. doi:10.1111/ajpy.12015.
^Saroglou, V.; Buxant, C.; Tilquin, J. (2008). "Positive emotions as leading to religion and spirituality". Journal of Positive Psychology. 3 (3): 165–73. doi:10.1080/17439760801998737.
^Schuurmans-Stekhoven, J.B. (2010). "Moved by the spirit". Does spirituality moderate the inter-relationships between Subjective Well-Being (SWB) subscales?". Journal of Clinical Psychology. 66 (7): 709–25. doi:10.1002/jclp.20694. PMID20527052.
^Saroglou, V (2010). "Religiousness as a cultural adaptation of basic traits: A five-factor model perspective". Personality and Social Psychology Review. 14 (1): 108–25. doi:10.1177/1088868309352322. PMID20023209.
^Saroglou, V (2002). "Religion and the five factors of personality: A meta-analytic review". Personality and Individual Differences. 32 (1): 15–25. doi:10.1016/s0191-8869(00)00233-6.
^Schuurmans-Stekhoven, James Benjamin (2017). "Spirit or Fleeting Apparition? Why Spirituality's Link with Social Support Might be Incrementally Invalid". Journal of Religion and Health. 56 (4): 1248–1262. doi:10.1007/s10943-013-9801-3. PMID24297674.
^Gebauer, J.; Bleidorn, W.; Gosling, S.; Rentfrow, P.; Lamb, M.; Potter, J. (2014). "Cross-cultural variations in Big Five relationships with religiosity: A sociocultural motives perspective". Journal of Personality and Social Psychology. 107 (6): 1064–91. doi:10.1037/a0037683. PMID25180757.
^Benson; et al. (2006). "Study of the Therapeutic Effects of Intercessory Prayer (STEP) in cardiac bypass patients: A multicenter randomized trial of uncertainty and certainty of receiving intercessory prayer". American Heart Journal. 151 (4): 934–42. doi:10.1016/j.ahj.2005.05.028. PMID16569567.
^Kurup, R.K.; Kurup, P.A. (2003). "Hypothalamic digoxin, hemispheric chemical digoxin, and spirituality". International Journal of Neuroscience. 113 (3): 383–93. doi:10.1080/00207450390162155.
^Necini, P., & Grant, K.A. (2010). Psychobiology of drug-induced religious experience: From the brain 'locus of religion' to cognitive unbinding. Substance Use & Misuse, 45(13), 2130–51.
^Joseph, R. (2001). The limbic system and the soul: Evolution and the neuroanatomy of religious experience, Zygon, 36(1), 105–36.
^D'Aquili, E.G., & Newberg, A.B. (1998) The neuropsychological basis of religions, or Why God won't go away. Zygon, 33(2), 187–201
^Griffiths, R.R., Richards, W.A., McCann, U., Jesse, R. (2006). Psilocybin can occasion mystical type experiences having substantial and sustained personal meaning and spiritual significance Psychopharmacology, 187:268–83
^Crescentini, Cristiano; Di Bucchianico, Marilena; Fabbro, Franco; Urgesi, Cosimo (2015). "Excitatory stimulation of the right inferior parietal cortex lessens implicit religiousness/Spirituality". Neuropsychologia. 70: 71–79. doi:10.1016/j.neuropsychologia.2015.02.016. PMID25697502.
^Claridge, G. (2010) Spiritual experience: Healthy psychoticism? In Clarke, I. (Ed), Psychosis and spirituality: Consolidating the new paradigm (pp. 75–86). Chester: Wiley-Blackwell.
^ abCottam, S.; Paul, S. N.; Doughty, O. J.; Carpenter, L.; Al-Mousawi, A.; Karvounis, S.; Done, D. J. (2011). "Does religious belief enable positive interpretation of auditory hallucinations? A comparison of religious voice hearers with and without psychosis". Cognitive Neuropsychiatry. 16 (5): 403–421. doi:10.1080/13546805.2010.548543. PMID21390926.
Houtman, Dick; Aupers, Stef (2007), "The Spiritual Turn and the Decline of Tradition: The Spread of Post-Christian Spirituality in 14 Western Countries, 1981–2000", Journal for the Scientific Study of Religion, 46 (3): 305–20, doi:10.1111/j.1468-5906.2007.00360.x
McCarroll, Pam; O'Connor, Thomas St. James; Meakes, Elizabeth (2005), Assessing plurality in Spirituality Definitions. In: Meier et al, "Spirituality and Health: Multidisciplinary Explorations", Wilfrid Laurier Univ. Press, pp. 44–59
McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN978-0-19-518327-6
Morgan, Diane (2010), Essential Islam: a comprehensive guide to belief and practice, ABC-CLIO, ISBN978-0-313-36025-1
Puchalski, Christina; Vitillo, Robert; Hull, Sharon; Relle, Nancy (2014), "Spiritual Dimensions of Whole Person Care: Reaching National and International Consensus", Journal of Palliative Medicine, 17 (6): 642–56, doi:10.1089/jpm.2014.9427, PMC4038982, PMID24842136
Rambachan, Anatanand (1994), The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas, University of Hawaii Press
Remes, Pauliina (2014), Neoplatonism, Routledge
Renard, Philip (2010), Non-Dualisme. De directe bevrijdingsweg, Cothen: Uitgeverij Juwelenschip
Roy, Sumita (2003), Aldous Huxley And Indian Thought, Sterling Publishers Pvt. Ltd
Schuurmans-Stekhoven, J. (2014), "Measuring Spirituality as Personal Belief in Supernatural Forces: Is the Character Strength Inventory-Spirituality subscale a brief, reliable and valid measure?", Implicit Religion, 17 (2): 211–222, doi:10.1558/imre.v17i2.211
Sheldrake, Philip (2007), A Brief History of Spirituality, Wiley-Blackwell
Sinari, Ramakant (2000), Advaita and Contemporary Indian Philosophy. In: Chattopadhyana (gen.ed.), "History of Science, Philosophy and Culture in Indian Civilization. Volume II Part 2: Advaita Vedanta", Delhi: Centre for Studies in Civilizations
Wong, Yuk-Lin Renita; Vinsky, Jana (2009), "Speaking from the Margins: A Critical Reflection on the 'Spiritual-but-not-Religious' Discourse in Social Work", British Journal of Social Work, 39 (7): 1343–59, doi:10.1093/bjsw/bcn032
^Gellman, Jerome. "Mysticism". In Edward N. Zalta (ed.). The Stanford Encyclopedia of Philosophy (Summer 2011 ed.). Retrieved 2014-01-04. Under the influence of William James' The Varieties of Religious Experience, philosophical interest in mysticism has been heavy in distinctive, allegedly knowledge-granting 'mystical experiences.'