what is the difference between religion and spirituality essay

What's the Difference Between Religion and Spirituality?

Is Religion Organized Spirituality? Is Spirituality Personalized Religion?

Belief Systems
Key Figures in Atheism
M.A., Princeton University
B.A., University of Pennsylvania

One popular idea is that there exists a distinction between two different modes of relating with the divine or the sacred: religion and spirituality. Religion describes the social, the public, and the organized means by which people relate to the sacred and the divine, while spirituality describes such relations when they occur in private, personally, and even in ways.

Is such a distinction valid?

In answering this questions, it's important to remember that it presumes to describe two fundamentally different types of things. Even though I describe them as different ways of relating to the divine or the sacred, that's already introducing my own prejudices into the discussion. Many (if not most) of those who attempt to draw such a distinction don't describe them as two aspects of the same thing; instead, they're supposed to be two completely different animals.

It's popular, especially in America, to completely separate between spirituality and religion. It's true that there are differences, but there are also a number of problematic distinctions which people try to make. In particular, supporters of spirituality often argue that everything bad lies with religion while everything good can be found in spirituality. This is a self-serving distinction which masks the nature of religion and spirituality.

Religion vs. Spirituality

One clue that there's something fishy about this distinction comes when we look at the radically different ways people try to define and describe that distinction. Consider these three definitions drawn from the internet:

Religion is an institution established by man for various reasons. Exert control, instill morality, stroke egos, or whatever it does. Organized, structured religions all but remove god from the equation. You confess your sins to a clergy member, go to elaborate churches to worship, are told what to pray and when to pray it. All those factors remove you from god. Spirituality is born in a person and develops in the person. It may be kick started by a religion, or it may be kick started by a revelation. Spirituality extends to all facets of a person's life. Spirituality is chosen while religion is often times forced. Being spiritual to me is more important and better than being religious.
Religion can be anything that the person practicing it desires. Spirituality, on the other hand, is defined by God. Since religion is man defined, religion is a manifestation of the flesh. But spirituality, as defined by God, is a manifestation of His nature.
True spirituality is something that is found deep within oneself. It is your way of loving, accepting and relating to the world and people around you. It cannot be found in a church or by believing in a certain way.

These definitions aren't just different, they are incompatible! Two define spirituality in a way which makes it dependent upon the individual; it is something that develops in the person or is found deep within oneself. The other, however, defines spirituality as something which comes from God and is defined by God while religion is anything that the person desires. Is spirituality from God and religion from man, or is it the other way around? Why such divergent views?

Even worse, I've found the three above definitions copied onto numerous websites and blog posts in attempts to promote spirituality over religion. Those doing the copying ignore the source and disregard the fact that they are contradictory!

We can better understand why such incompatible definitions (each representative of how many, many others define the terms) appear by observing what unites them: the denigration of religion. Religion is bad. Religion is all about people controlling other people. Religion distances you from God and from the sacred. Spirituality, whatever it really is, is good. Spirituality is the true way to reach God and the sacred. Spirituality is the right thing to center your life on.

Problematic Distinctions Between Religion and Spirituality

One principal problem with attempts to separate religion from spirituality is that the former is saddled with everything negative while the latter is exalted with everything positive. This is a totally self-serving way of approaching the issue and something you only hear from those who describe themselves as spiritual. You never hear a self-professed religious person offer such definitions and it's disrespectful to religious people to suggest that they would remain in a system with no positive characteristics whatsoever.

Another problem with attempts to separate religion from spirituality is the curious fact that we don't see it outside America. Why are people in Europe either religious or irreligious but Americans have this third category called spiritual? Are Americans special? Or is it rather that distinction is really just a product of American culture?

In fact, that is exactly the case. The term itself came to be used frequently only after the 1960s, when there were widespread revolts against every form of organized authority, including organized religion. Every establishment and every system of authority was thought to be corrupt and evil, including those which were religious.

However, Americans weren't prepared to abandon religion entirely. Instead, they created a new category which was still religious, but which no longer included the same traditional authority figures.

They called it spirituality. Indeed, the creation of the category spiritual can be seen as just one more step in the long American process of privatizing and personalizing religion, something which has occurred constantly throughout American history.

It's no wonder that courts in the Americas have refused to acknowledge any substantive difference between religion and spirituality, concluding that spiritual programs are so much like religions that it would violate their rights to force people to attend them (as with Alcoholics Anonymous, for example). The religious beliefs of these spiritual groups do not necessarily lead people to the same conclusions as organized religions, but that doesn't make them less religious.

Valid Distinctions Between Religion and Spirituality

This is not to say that there is nothing at all valid in the concept of spirituality—just that the distinction between spirituality and religion in general is not valid. Spirituality is a form of religion, but a private and personal form of religion. Thus, the valid distinction is between spirituality and organized religion.

We can see this in how there is little (if anything) that people describe as characterizing spirituality but which has not also characterized aspects of traditional religion. Personal quests for God? Organized religions have made a great deal of room for such quests. Personal understandings of God? Organized religions have relied heavily upon the insights of mystics, although they have also sought to circumscribe their influence so as not to rock the boat too much and too quickly.

Moreover, some of the negative features commonly attributed to religion can also be found in so-called spiritual systems. Is religion dependent upon a book of rules? Alcoholics Anonymous describes itself as spiritual rather than religious and has such a book. Is religion dependent upon a set of written revelations from God rather than a personal communication? A Course in Miracles is a book of such revelations which people are expected to study and learn from.

It is important to note the fact that many of the negative things which people attribute to religions are, at best, features of some forms of some religions (usually Judaism, Christianity, and Islam), but not of other religions (like Taoism or Buddhism). This is perhaps why so much of spirituality remains attached to traditional religions , like attempts to soften their harder edges. Thus, we have Jewish spirituality, Christian spirituality, and Muslim spirituality.

Religion is spiritual and spirituality is religious. One tends to be more personal and private while the other tends to incorporate public rituals and organized doctrines. The lines between one and the other are not clear and distinct—they are all points on the spectrum of belief systems known as religion. Neither religion nor spirituality is better or worse than the other; people who try to pretend that such a difference does exist are only fooling themselves.

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What Are Religion and Spirituality? Essay

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Introduction

Spirituality, questioning, works cited.

Human beings are unique creatures characterized by the constant thirst for cognition, self-investigation, and unique beliefs that are an integral part of our mentality. The existence of these phenomena is the main feature that differs from the rest of animals and contributes to the further rise of human society and the appearance of numerous questions related to the nature of our conscience, mind, and soul. Therefore, the issue of the soul is closely connected to such phenomena as religion and spirituality. They are interrelated, but could also go alone at the same time. Very often a person might consider himself/herself to be spiritual but not religious and on the contrary. Moreover, these definitions might be confused. That is why improved comprehending of these issues is vital.

As for religion, it comes from the Latin word religio which means to tie together (Finucane 19). The given definition shows the essence of this unique phenomenon perfectly as people who belong to the same religion are tied together by the common beliefs. values, approaches, etc. From this perspective, religion could be defined as a set of ideas and concepts followed by a group of people who take these as the main guide. However, in a broader meaning of this very term, family, work, or occupation could also be considered religion (Finucane 20). A person might appreciate family values and consider them to be the most important thing in his/her life.

Besides, spirituality is different. All human beings are spiritual (Finucane 21). It means that they have a complex inner organization and can sympathize, feel some sophisticated feelings, emotions, etc. However, spirituality might be expressed through the idea of belonging to something more. An individual might also have an idea about powers that impact our lives and contribute to the appearance of one or another phenomenon. It could also be referred to as spirituality (Mueller et al. 26). At the same time, it is closely connected to religion which is often considered a form of spirituality as both these notions tie us together and contribute to the appearance of common inclinations, values, or desires.

Furthermore, spirituality and religion are the main cognition tools that a person uses to investigate the universe and find answers to the most important questions. However, there is a tendency to associate religion and faith, doubting the allowability of questioning as if a person believes, he/she should have no doubts. The given idea contradicts human nature. Curiosity and thirst for knowledge are its basic elements that contribute to the evolution of our society. That is why only asking questions an individual can understand the most important aspects of things, including religion and spirituality. In other words, the way to God or improved comprehending of spirituality should consist of numerous questions, and when a person can find answers, he/she will also be able to understand the real nature of religion or spirituality.

Altogether, religion and spirituality often come together, comprising an essential part of any individual. However, they should not be confused. Religion is a set of beliefs and values appreciated by a person and taken as the most significant thing when spirituality creates the basis for the appearance of these feelings and contributes to the development of sophisticated ideas, emotions, and feelings. However, both these unique phenomena help individuals to cognize the world and find answers to the most important questions.

Finucane, Dan. “Introduction. Religion, Spirituality, and the Question of God.” Theological Foundations Concepts and Methods for Understanding Christian Faith , edited by John Mueller, Anselm Academic, 2007, pp. 17-26.

Mueller, John et. al. Theological Foundations . Saint Marys Press, 2007.

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Spirituality is a broad and subjective concept that encompasses a sense of connection to something greater than oneself. It often involves exploring questions about the meaning of life, the nature of existence, and the purpose of our existence.

Different cultures, belief systems, and philosophies have their own interpretations of spirituality. For some, it is linked to organized religion and faith in a higher power or deity. For others, it may be more secular, focusing on inner peace, mindfulness, and a sense of interconnectedness with the universe.

Hello, I have a similar line of thought. I am atheist but things fell into place about all this a few months ago I did not need to throw away the idea of the all-powerful after all. It is not God. It is greater than all Gods and religions. Some religions believe almost the same thing. The “all powerful all” is simply the totality of what is. It had no mind or beingness at first. It was what we call the big bang. Life evolved with no designer or God. This totality still is all and still has all power. Sentients is within it. We serve the all powerful and its servant. This is a very big very old universe. I speculate very advanced extremely advanced beings are here and can be connected to with prayer and mediation. Of course they agree with spiritual atheism. They also know about the all powerful all. It is where they came from just like us. please check out my website www/thewayoffairness.com.

The Difference Between Religion and Spirituality

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Spirituality vs Religion: An Essay on The Future of Meaning

As a child and teenager, I never had any interest in religion—yet later on I discovered that I had in me the inclination to become a deeply spiritual man. That inclination was not being triggered by the religious dogmas and practices that I was exposed to, so I felt it simply wasn’t for me. At that time I was not aware of the distinctions of spirituality vs religion.

I grew up in a regular, mildly religious middle-class family. My parents identified themselves as Christians, but they didn’t really go to church. My dad wanted me to go through catechism classes, but he never forced me to—I just attended one, because he insisted, but felt no pull to continue. For me, religion was something boring and lifeless, something that old people did.

On the other hand, once I discovered spirituality, it fired me up in life. It gave me meaning, direction and purpose. It helped me to grow as a person. It gave me tools to overcome the worst in myself, to develop myself, and to explore the transcendental aspects of our existence.

The fire for spirituality—for deeper meaning, direction and truth—is inherent in all people. For some of us, it is drowned by cynicism, skepticism, and scientific materialism; for others, it is expressed in limiting ways through a blind religious faith. Happy are those who recognize and own this drive, keeping it pure and letting it guide their lives in a constructive way.

There can be spirituality without religion, religion without spirituality, and religion and spirituality together—it depends on what you want, and how you approach it.

Here I explore the difference between religion and spirituality, and, therefore, the difference between being spiritual and being religious. The goal is not to put anyone down, but to bring clarity as to the differences and similarities, so you can follow your spirituality in the most empowering way possible for you—linked to a specific religion or not.

Spirituality vs Religion

Both religion and spirituality teach that there is more to the universe than what meets the eye, and more to our life than the physical body. Both agree that there are non-physical elements to the universe, and to our existence, and that unless we consciously connect with them, we will never be truly fulfilled in life.

The core difference between religion and spirituality is that religion presents you a set of beliefs, dogmas and “holy men” as intermediaries between you and Spirit (however you may name it); while spirituality promotes your individual autonomy in defining and connecting to Spirit as it fits your heart and mind.

As I mentioned above, religion and spirituality can be together. Many people find spirituality inside their religion, and for them these differences may not be so relevant or true, since the two things are mixed. But for those interested in pure spirituality , regardless of religious affiliation, here are some quotes on the difference between spiritual and religious:

Religion asks you to believe. Spirituality asks you to look. Religion has dogmas. Spirituality has wisdom teachings. Religion wants obedience. Spirituality wants experimentation. Religion speaks of sin and hell. Spirituality speaks of karma. Religion wants to comfort you. Spirituality wants to liberate you. Religion is external. Spirituality is internal. Religion is the form. Spirituality is the essence. Religion wants to convert you. Spirituality wants to inspire you. Religion is an institution. Spirituality is a journey.

Religion promotes shame and guilt. Spirituality promotes self-honesty and awareness.

Religion asks you to sacrifice your present attachments for a promised future. Spirituality asks you to let go of your present attachments for a better present .

Spirituality is the true essence, and the true origin , of every religious movement. So how is it that eventually spirituality gets the back seat, and what we are mostly left with are dogmas and empty rituals?

Buddha was not Buddhist; Jesus was not Christian. They were highly realized spiritual men; they were spiritual but not religious! They had a group of disciples who were also, in great part, moved by a spiritual search. But as centuries pass, as the groups start increasing and social acceptance grows, people who are not really burning with that spiritual drive start joining in and redefining the movement.

They join because it feels noble to do so, or because their parents expect, or because they were born poor and at least in the church/monastery there are meals every day. Or maybe they just needed the consolation and comfort that religion can give, to find shelter from the suffering of life, and a respectable position in society.

This is not a criticism nor a judgment of character, but just a description of how, by becoming more popular and accepted by society, the spiritual element of each religious movement gets watered down or distorted, and what is left is a social institution. Teachings become dogmas, principles become moral rules, spiritual practice becomes ritual, experiences become stories—in short, spirituality becomes religion . What was once private and intimate becomes a social institution.

The difference between religion and spirituality is not so much about what you believe—but about how you live, and what is your attitude. In any of the spiritual/religious traditions on Earth, you will find a majority of people who follow it as a religion, and a minority who follows it as a spiritual path.

Both religion and spirituality have their function in the world; but they are usually different things for different people. Understanding their differences helps to define what you are practicing, and if it is serving you well.

Why Spirituality Is Important

Since the time of the European Enlightenment in the 17th century, the role and dominion of religion seem to be steadily diminishing (at least in the Western world). Since we entered the so-called “age of reason”, with the ability of science to explain and transform reality around us constantly increasing, and the general level of education also rising for everyone, people feel less drawn to seek organized religion as a tool for explaining the world and creating well-being.

And yet we humans have this inherent thirst for meaning in life, for a higher purpose, and for strong principles to lead our living—whether individually or socially. Only that can truly quench our existential anxiety.

Here is the role of spirituality in the third millennium.

We live in an age of overindulgence, of instant gratification. We have more physical comforts, entertainment and knowledge than ever before in history. This is certainly a result of the advances in science and technology in the past century.

But why then…

are mental health problems on the rise as never before?
do many of us feel an emptiness inside, a lack of real fulfillment and contentment, even if we have financial security, stable income, a good family, plenty of comfort and an established career?
no matter how much we acquire in our material life, and how much we understand about the physical universe around us, there is still a deeper itch that is never scratched?

Here is the role of spirituality in the third millennium. Spirituality fills the gaps left behind both by organized religion and by scientific materialism.

Nowadays we cannot believe the dogmas of religion anymore—not like before. But when living life from the point of view that science is the only valid way of determining truth, we find ourselves in a cold, mechanistic, and indifferent universe. This leads to nihilism, cynicism, and lack of meaning in life.

“The most important decision we make is whether we believe we live in a friendly or hostile universe.” — Albert Einstein

I believe that spirituality—in its myriad expressions—is the best means to give meaning to human life. It is also the strongest basis for human goodness and ethical conduct in society. Without spirituality, often all the morality we are left with is the law, and there is really no reason why one should not “do anything one can get away with.”

Religion says that truth is what the scriptures say, and you must believe it.
Science says that truth is only the facts that can be experimentally proven through measuring devices, equations, and reason.
Spirituality says that reason is not the only means of knowing, but that this doesn’t mean one needs to have blind faith in religious doctrines either. We accept how little we know about the universe and about ourselves, and explore a deeper meaning in life through tools such as meditation , contemplation, self-exploration—and also reason, scriptures, altered states of consciousness, and anything we can get hold of.

Therefore, the final difference between religion and spirituality is that spirituality can dialogue with science, while religion can’t. Indeed, the whole meditation and mindfulness movement in the past couple of decades is a result of this dialogue—science investigating spiritual practices.

This is just the beginning of a new era, when science and spirituality work together.

Look at the consciousness as a function of matter and you have science; look at matter as the product of consciousness and you have spirituality. — Nisargadatta Maharaj

Science and spirituality each have their own domains of knowledge, their own unique methods and purposes. They both are good at different things, and they both need each other.

Spirituality is concerned with finding subjective truths, meaning, connection and fulfillment. Its subject matter is human growth, happiness, and transcendence.
Science is concerned with finding objective truths about the external world. Its subject matter is knowledge, information, invention.

Much of the knowledge that science has, at any given time, may be proved wrong—or at least flawed and incomplete—a hundred years later; but it’s what we have to work with. Likewise, the meanings created by spirituality may evolve, but we must work with what we have at this moment, so long that it is functional. (I digress)

The Age of Spirituality Without Religion

This seems to be the direction we are moving towards: a spirituality informed by science, and a science informed by spirituality. Science will clean up spirituality of superstitions; and spirituality will elevate science, making it review some of its materialistic assumptions. The eastern concepts of meditation, karma, reincarnation, and enlightenment will play an important role in this development—a trend that we have seen since the early days of the New Age movement.

As for the institutionalized religions, if they still want a place in the next chapters of human history, they better become more like spirituality, and less like dogma.

So that is why I consider myself, as cliché as it may sound, spiritual but not religious .

What about you? What do religion and spirituality mean to you? Please share it in the comments .

And if you need help to figure things out in your spiritual path, consider spiritual coaching .

Religion is a social institution, an organized set of beliefs, dogmas, rules, and practices; it presents “holy men” as intermediaries between you and Spirit (however you may name it). Spirituality promotes your individual autonomy in defining and connecting to Spirit as it fits your heart and mind; it is a more internal and individual process. Many argue that spirituality is the essence of all religions. In all spiritual traditions in the planet, you can find both religion and spirituality—the difference is in the approach.

Being spiritual but not religious means that spirituality is a very important part of your life, but you follow it your own way. You may have a spiritual worldview, beliefs, and practices—but you follow them according to your own conscience, and not as per the dogmas of any organised religion.

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Spirituality vs. Religion- 20 Key Differences You Must Know

what is the difference between religion and spirituality essay

Today, we’re diving into a topic that often sparks intriguing debates: the differences between spirituality and religion .

It’s a subject that’s as deep as the Mariana Trench, and I’m here to be your guide on this enlightening journey.

What’s the fundamental difference between spirituality and religion?

Check this also: best countries to travel for spiritual journey.

Spirituality is a personal and often flexible journey of self-discovery and connection with the divine or inner self. It’s not bound by rigid structures or doctrines.

Religion , on the other hand, is organized and adheres to specific beliefs, practices, and often has established hierarchies.

Spirituality vs. Religion- Comparison Table

let’s break it down into a concise comparison table to summarize the key differences between Spirituality and Religion :

Aspect	Spirituality	Religion
Nature	Personal, introspective	Organized, structured
Flexibility	Fluid, adaptable	Rigid, adherence to doctrines
Inclusivity	Welcoming of diverse beliefs	May exclude those not aligned
Hierarchy	No formal hierarchy	Often has religious leaders
Objective	Inner peace, self-awareness	Salvation, spiritual rewards
Questioning	Encourages questioning	Values faith and discourages doubt
Belief System	Open to various beliefs	Follows specific tenets and doctrine
Focus	Quest for self, personal growth	Quest for community, shared faith

Spirituality vs Religion- 20 Differences

Let’s start with the big question:

Are spirituality and religion interchangeable?

The short answer is no, they are not.

However, understanding the differences can be a bit like trying to distinguish between your two favorite flavors of ice cream.

They’re different but oh-so-tempting!

1. Spirituality is Personal; Religion is Organized

Spirituality is a deeply personal journey. It’s like a solo expedition into the realms of the unknown.

It’s about connecting with your inner self, exploring the mysteries of existence, and seeking purpose beyond the material world.

There are no rules set in stone, no dogma to follow – it’s all about your own beliefs, values, and experiences.

Religion , on the other hand, is more like joining a club.

It’s structured, organized, and often guided by a set of specific beliefs, practices, and rituals.

Religions have institutions, leaders, and established doctrines that lay down the law.

You’re part of a larger community with shared beliefs and customs.

2. Spirituality is Fluid; Religion is Rigid

Spirituality allows you to flow like water.

You can blend different beliefs, adopt practices from various traditions, and customize your journey as you see fit.

It’s all about adaptability and personal growth.

Your spiritual path can evolve as you do.

Religion , on the other hand, is often characterized by rigidity.

There are doctrines, commandments, and traditions to adhere to.

Straying from the prescribed path can sometimes lead to disapproval or even excommunication.

3. Spirituality Embraces All; Religion May Exclude Some

Spirituality is inclusive by nature. It doesn’t discriminate based on your background, ethnicity, or beliefs.

It’s open to everyone who seeks a deeper connection with the universe or their inner self.

Religion , unfortunately, has a history of exclusion.

Some religious institutions have set criteria for membership, making it difficult for those who don’t meet their standards to be a part of their community.

4. Spirituality Has No Hierarchy; Religion Often Does

In the realm of spirituality , there are no spiritual CEOs or divine presidents.

Everyone is equal, and wisdom is gained through experience and self-discovery.

It’s like a buffet – you pick what resonates with you.

Religions , on the other hand, often have a hierarchical structure.

There are priests, pastors, rabbis, imams, and various religious leaders. They are seen as intermediaries between the divine and the believers.

5. Spirituality is Irreligious; Religion is Holy

A widespread myth is that spirituality is synonymous with being irreligious. This couldn’t be further from the truth.

Spirituality can coexist with religious beliefs, and many religious individuals incorporate spiritual practices into their lives.

It’s not an either/or situation.

Religion is often viewed as inherently holy, but it’s essential to remember that the term “holy” is subjective.

What’s sacred to one person may not be so for another.

Both spirituality and religion can involve the pursuit of the divine or transcendent.

6. Spirituality is All About Meditation; Religion is About Prayer

While meditation is a prevalent spiritual practice, it’s not the be-all and end-all of spirituality .

Spirituality encompasses a wide range of practices, from meditation and mindfulness to yoga, connecting with nature, and exploring different forms of mysticism.

Religion , too, has its fair share of meditation and contemplation practices. It’s not just about prayer. Many religions incorporate meditation as a means to connect with the divine and attain deeper spiritual insights.

7. Spirituality is for the ‘Nones’; Religion is for the Devout

The idea that spirituality is for those who identify as “Nones” (having no religious affiliation) and that religion is solely for the devout is a stereotype.

In reality, many individuals who identify as religious also have a spiritual side. They might seek a more personal connection with their faith alongside their religious community.

Conversely, there are spiritual individuals who do not identify with any religion. They prefer a more individualized approach to their spiritual journey.

8. Spirituality is Free from Dogma; Religion is Dogmatic

Here’s the scoop: spirituality isn’t entirely free from dogma either.

While it may lack the formal dogma of established religions, individuals can develop their own set of beliefs, which can be just as unwavering and dogmatic as religious doctrine.

On the flip side, religion can be open to interpretation and flexible in practice.

Many religious traditions have evolved over time, and different denominations or sects within a religion might interpret their dogma differently.

9. Spirituality Seeks Inner Peace; Religion Strives for Salvation

Spirituality often focuses on finding inner peace, self-awareness, and personal growth.

It’s about creating a harmonious relationship with oneself, others, and the world.

There’s no overarching goal of salvation in the afterlife; it’s about experiencing a fulfilling life here and now.

Religion , on the other hand, frequently centers on salvation, whether that means achieving a place in heaven, moksha, or another form of spiritual reward.

It’s rooted in a particular faith’s beliefs and practices that lead to salvation.

10. Spirituality Encourages Questioning; Religion Values Faith

In the realm of spirituality , questioning and seeking answers is not only allowed but often encouraged.

It’s about a personal journey of exploration and discovery. Doubt and introspection are part of the process.

Religion , on the other hand, places a high value on faith.

It often discourages questioning or doubting established beliefs and encourages adherents to have unwavering faith in the teachings and doctrines of their faith.

11. Spirituality is Inclusive of All Beliefs; Religion Adheres to Specific Tenets

Spirituality is like a big tent that welcomes people from various belief systems.

It doesn’t require you to adhere to specific tenets or doctrines.

It’s about finding your own path within the vast landscape of spiritual beliefs.

Religion , conversely, follows specific tenets and doctrines particular to that faith.

These beliefs are the foundation of the religion and are expected to be followed by its members.

12. Spirituality is a Quest for Self; Religion is a Quest for Community

Spirituality often involves a personal quest to discover oneself, one’s purpose, and a sense of inner peace.

It can be a solitary journey or one shared with like-minded individuals, but the primary focus is on the self.

Religion , in contrast, is centered around a sense of community. It brings people together through shared beliefs, rituals, and traditions.

It’s not just about personal salvation but also about participating in a larger religious community.

13. Spirituality is Transcendent; Religion is Immanent

Spirituality often seeks the transcendent – a connection with something greater than oneself, beyond the confines of the material world. It’s about reaching for the divine, the cosmic, or the mystical.

Religion , in contrast, can be more immanent, focusing on the divine presence within the world and daily life.

Many religious practices involve rituals and traditions meant to bring the sacred into the ordinary.

14. Spirituality Values Experience; Religion Values Tradition

In the realm of spirituality , personal experience and direct encounters with the divine or transcendent are highly valued.

It’s about your unique journey and the insights gained from your encounters.

Religion , on the other hand, places significant importance on tradition and the collective experience of a faith community.

It’s rooted in rituals and practices passed down through generations, creating a sense of continuity and belonging.

15. Spirituality is Eclectic; Religion is Canonical

Spirituality is often eclectic, drawing from various traditions, philosophies, and practices.

It’s like a spiritual buffet where you can choose what resonates with you.

Religion , by contrast, follows a canonical set of teachings and scriptures specific to that faith.

Deviation from these established texts and beliefs may not be well-received.

16. Spirituality is a Personal Journey; Religion is a Communal Journey

Spirituality is deeply personal and often pursued individually.

It’s a journey of self-discovery, growth, and finding one’s unique path to enlightenment.

Religion , however, is a communal journey.

It’s about coming together with others who share the same faith, worshiping as a community, and following the traditions of that religious group.

17. Spirituality is About Connection; Religion is About Conformity

Spirituality is all about forging a personal connection – with the cosmos, with a higher power, or with your inner self.

It celebrates individuality and authenticity.

Religion , conversely, often emphasizes conformity, with followers expected to adhere to the same rituals, beliefs, and practices as their religious community.

It’s about unity and adherence to a collective identity.

18. Spirituality is Inward; Religion is Outward

The focus of spirituality is often inward, delving deep into the recesses of one’s mind and soul.

It seeks to explore the inner self, find inner peace, and attain a deeper understanding of the self.

Religion , on the other hand, tends to direct its attention outward. It’s about worship, community, and engagement with the external world through religious rituals and practices.

19. Spirituality is Dynamic; Religion is Steady

Spirituality is like a flowing river, always evolving and adapting to the individual’s needs and experiences.

It’s a dynamic journey that accommodates personal growth.

Religion , on the other hand, often remains relatively steady over time.

It’s rooted in tradition, and while it may undergo changes, these changes tend to be slow and deliberative.

20. Spirituality is Inclusive; Religion Can Be Exclusive

Spirituality generally embraces inclusivity, welcoming all seekers regardless of their background, beliefs, or personal experiences. It’s about unity and connection with humanity.

Religion can sometimes be exclusive, with certain faith communities limiting membership based on strict criteria, and often emphasizing that their beliefs are the “right” ones.

FAQs- Spirituality vs Religion

2. can you be both spiritual and religious.

Certainly! Many people blend aspects of both spirituality and religion into their lives.

They may have a religious affiliation while incorporating personal spiritual practices or beliefs.

3. Do you have to choose between spirituality and religion?

No, you don’t have to choose one over the other. It’s a matter of what resonates with you personally.

Many people find a balance that suits their spiritual needs by drawing from both.

4. Can atheists or agnostics be spiritual?

Absolutely! Spirituality isn’t inherently tied to a belief in a higher power or deity.

It can involve a sense of wonder, connection with the universe, or simply a quest for deeper self-understanding.

5. Is it possible to change from a religious path to a spiritual one, or vice versa?

Yes, many individuals transition between these paths at different stages of their lives.

People might start in a religious tradition and then move towards a more personal, spiritual path, or vice versa, depending on their evolving beliefs and experiences.

6. How can I explore my spirituality or religion further?

Exploration can include reading spiritual texts, attending religious services or spiritual workshops, practicing meditation, or seeking guidance from mentors and experts in your chosen path.

7. Can spirituality and religion coexist peacefully?

Absolutely. Many individuals find harmony in their lives by embracing both spiritual and religious aspects.

It’s all about finding the right balance that aligns with your beliefs and values.

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HTS Theological Studies

On-line version issn 2072-8050 print version issn 0259-9422, herv. teol. stud. vol.74 n.3 pretoria 2018, http://dx.doi.org/10.4102/hts.v74i3.4933 .

ORIGINAL RESEARCH

Religion and spirituality: What are the fundamental differences?

brimadevi van Niekerk

Department of Christian Spirituality, Church History, and Missiology, University of South Africa, South Africa

Correspondence

Some Victorian evolutionary thinkers, such as James Frazer, theorised that humanity's mental stages are characterised by magic, followed by religion, culminating in science. Put another way, the notion of humanity's encounter with the sacred in society will eventually retreat, giving way to secular conditions, and that science and rationality would triumph as a more persuasive means of satisfying human needs. In this first foray in explorations on spirituality and religion, this article asks what the fundamental differences between religion and spirituality are, and will examine the aspects of spirituality that are freely accessible and freely chosen and that are uneasy with religion, by looking at some of the constructed borders that result in religion becoming narrow, rigid, prescriptive and less attractive. The article then examines how the phenomenon of spirituality is creating new paradigms of consciousness. It draws on the literature on religion, spirituality, sociology and anthropology, and concludes that religion will not go away despite the efforts of secularisation.

Introduction

Some Victorian evolutionary thinkers, such as James Frazer, theorised that humanity's mental stages are characterised by magic, followed by religion, culminating in science. Put another way, the notion of the human encounter with the sacred in society will eventually retreat, giving way to secular conditions, and that science and rationality would triumph as a more persuasive means of satisfying human needs. Durkheim (1915) also predicted that modern society will ultimately have no need for religion and that rational thinking and secular institutions would replace religion. Modernity, he argued, would be taken over by rationalisation and as religion declined society would develop into a more complex form. Well, they were wrong. Many modern scholars continued to predict that with growth in literacy, travel, diaspora movements, advancements in technology, mass media and communication, religion would decline. However, while the effects of modernity may have undermined the cohesive force of religion, we now know that religion is here to stay and that the sacred presents itself in 'new' ways.

The religious mind has a certain uneasiness with the notion of spirituality as a concept standing by itself or being observed and studied in an independent way. What is this uneasiness? Is it that it suspects spirituality of Pelagian notions of human beings which deny the doctrines of original sin and predestination, and lays claim to a moral perfection which is attainable in this life through human free will without the assistance of divine grace? Is it, also, because humans and their own affairs are given centre stage? Another difficulty with the concept of spirituality is the pursuit of any attempt to distinguish it as a distinct form of identity from religious identity. Why exactly are people, who were once-upon-a-time religious, dissatisfied with religion, and what are they converting to?

Over 100 years ago, the consequences of the French Revolution culminated in the law of 1905 which created a separation of church and state. Unlike the Enlightenment in Germany, the brand of Enlightenment produced in France was 'uncompromisingly secularist', epitomised in philosopher and encyclopaedist Denis Diderot's call: 'Have the courage to flee from the yoke of religion so that one may regain one's humanity, be oneself' (quoted in Cassirer 1968:135). While religion was not officially suppressed in the West, there was a general attitude that the world would secularise and adopt rationality as a more persuasive means of satisfying human needs. Weber (1963 [1922]:270) argued that the character of the modernised, bureaucratic, secularised society was one where scientific understanding would be more highly valued as the society moved towards rational goals. This would lead to secularisation and the decline of magic and belief. Traditional society, he argued, would 'remain an enchanted garden', where fetishist practices and rituals would continue. However, as religion became more rational, the world would become exactly the opposite of enchanted; it would become demystified. Criticism of religion was also widespread in the academy from various disciplines, including anthropology, economics, psychology and sociology (Borowik 2011:175-176). In central and eastern Europe after the Russian revolutions of 1905 and 1917, religion was expressly suppressed by the state. This may be a broad generalisation because it was only after 1945 when the Soviets occupied the eastern European states that the full suppression of religion in those countries was implemented. This largely continued until the collapse of communism. In the West, according to Borowik (2011:178), changes in attitude towards religion began in the 1960s. However, as Borowik (2011:180) argues, the contemporary view of religion appears to have been reversed with a widespread view that the sacred, whether expressed in religion or spirituality, is here to stay, prosper and flourish.

But as Susanne Hoeber Rudolf (quoted in Strenski 1998:131) argues, 'modern social science did not warn us that these transnational identifications would arise'. Instead, it asserted that religion would fade, then disappear, with the triumph of science and rationalism, but in reality religion had expanded explosively, stimulated as much by secular global progress - migration, multinational capital, the media revolution - as by proselytizing activity. It was unexpected, she says, and 'its expansion has been the answer to the deracination and threats to cultural extension associated with modernization processes, religious experience seeks to restore meaning to life'. Although Peter Berger (1967:138-139), writing in the late 1960s, had already said that 'secularisation brings about a demonopolisation of religious traditions and thus, ipso facto , leads to a pluralistic situation'.

It was Wade Clark Roof's study, A Generation of Seekers (1993), that made scholars aware that the religious landscape had shifted yet again. The aim of his study was to examine how boomers, since shortly after the Second World War, may be transforming religion and spiritual life; how they related to the sacred; and what this would mean for the future trends of religion (Roof 1993:6). 1

Roof (1993:1) spelt out the different religious activities in the decades beginning with the 1960s that show change and transformation:

The turbulent 1960s: the Age of Aquarius. From mid-1770s to late 1970s - a time of evangelical and charismatic revival. The 1980s were characterised by a smorgasbord of New Age Spiritualities. And from hippies in the 1960s to Yuppies in the 1980s. 2

His (Roof 1993) findings show that these baby boomers were a 'generation of seekers'. As:

diverse as they are - from Christian fundamentalists to radical feminists, from New Age explorers to get-rich-quick MBAs - baby boomers have found that they have to discover for themselves what gives their lives meaning, what values to live by. (p. 6)

It would appear that the catastrophe of the war had altered the way in which religion was handed down from parents to children. That is to say, that the values and traditions were not passively being accepted as a fait accompli - there was active appropriation. Roof (1993:8) concluded that these boomers 'value experience over beliefs, distrust institutions and leaders and stress fulfilment yet yearn for community, and are fluid in their allegiances - a new, truly distinct, rather mysterious generation'.

However, while changes were taking place not only in how people responded to the sacred but also in how they took responsibility for that relationship, religion, none the less, has persisted. Reinhold Niebuhr (1968) asked, 'why has religious faith persisted for three centuries after the first triumphs of modern science?' 'Religion', he affirmed:

is continually renewed out of the incongruous situation of man - he is a child of nature who yet transcends nature, a creature who experiences disorder and incoherence but who also thinks about it and struggles with it. (Niebuhr 1968:x)

Similarly, Preuss (1987:xviii) argues that the question of why there is religion at all, its prevalence, its tenacity or its ability to change modes are all questions we cannot do away with.

And so we must ask, what is religion?

What is religion?

The word 'religion', according to Ramsey and Ledbetter (2001:2), 'is not a neutral, descriptive term but has strong overtones of a political and moral nature'. Cicero derived 'religion' from relegere , to re-read. In other words, 'that which is re-read', that which is passed along chains of tradition. Alternatively, Lactantuis traces religion to religare , 'to bind fast' or that which binds men and women to one another and to the gods. Etymologically then, 'religion' has a strong emphasis on community, which is ironic given the tendency in the modern world to think of religion as something private and personal (Ramsey & Ledbetter 2001:2).

However, if we treat the concept of religion as an object, then the first thing the intellect does with an object is to group it with some other object or differentiate it from other objects. But, as James says (1929:10), 'any object that is infinitely important to us and awakens our devotion feels to us also as if it must be sui generis and unique'. 3 'Probably a crab', he continues, 'would be filled with a sense of personal outrage if it could hear us class it without ado or apology as a crustacean, and thus dispose of it, "I am no such thing", it would say, "I am myself, myself alone"'.

How then is religion to be defined? And like Brian Wilson (1998:143) one can ask why scholars put so much effort 'to consciously construct' a 'reasoned definition' of religion which he argues was essentially an Enlightenment enterprise. In answering the question about what religion is, does it reflect the 'multi-faceted nature of religion?' (Ramsey & Ledbetter 2001:2). And when religion is defined, whose religion is being defined? For as Caputo (2000:1) says, 'there are Western religions, Eastern religions, ancient religions, modern religions, monotheistic, polytheistic, and even slightly atheistic religions'. And apart from the immense and bewildering diversity of religions, they appear to each have a particular language which one has to learn in order to understand them. Perhaps this diversity or what Caputo (2000:1) calls the 'uncontainable diversity of "religion" is itself a great truth and a marker of the uncontainability of what religion is all about'. Added to this are the different cultural and social backgrounds, different socio-economic and political situations and varied psychological conditionings which may well contribute to the diversity of religion and religious experience. And yet another problem related to a methodological issue drawing from Smart (1977:11): Who are we addressing this explanation of religion to? Furthermore, the term appears to be ambiguous, inconclusive, polyvalent, and there have been, over the years, various scholars and teachers who have in their writing and pedagogical exercises expressed the general view that the subject of religion as a concept is difficult to define and is further obstructed by the language in which the ideas of the concept are conveyed.

Mircea Eliade (1969:preface) has bemoaned the fact that we don't have a more exact or accurate word for religion that would express the relationship between man and the sacred. The term religion, he says, 'carries with it a long, although culturally rather limited, history'. His concern relates to how we may 'indiscriminately' apply the term to other religions and religious systems such as Buddhism, Confucianism and so on. But he surrenders his need for a new term with a proviso that our definition of religion 'does not necessarily imply belief in God, gods, ghost, but refers to the experience of the sacred, and, consequently, is related to the ideas of being, meaning , and truth '. Clearly, then, for Eliade, experience is paramount in understanding the concept of religion.

But perhaps we would do well to take on board DiCenso's (1998:15) understanding of the word religion. He says that we should see the term as an 'umbrella term describing sets of highly differentiated and multi-faceted phenomena straddling psychology and culture across huge divides of time and space' and that it 'simply cannot be embraced by a single interpretative approach no matter how complex'. We may, he continues:

grant that no single type of theory can do justice even to a single religious tradition, let alone to the staggering diversity of the global and historical variants of religion. Indeed, to speak of 'religion' is already to engage in abstraction. (DiCenso 1998:15)

With that, here, briefly, are some of the difficulties with defining and conceptualising religion. In the literature, the theories of religion show that most definitions are achieved not by exhaustive empirical study but, rather, by singling out one or other attractive or compelling feature of religious practice. For example, A.N. Whitehead's (1926) views on 'what a man does with his solitariness', Paul Tillich (1959:7-8) who asserted that religion is one's 'ultimate concern' or Tylor's (1891:424) rudimentary definition of religion, 'belief in spiritual beings', which he believed to be the essence of religion. These definitions are pithy but, yet, not nuanced and conclusive; it points to one out of the many characteristics of religion.

Scholars who tease out different aspects of religion either say what religion does, that is to say, by defining it according to its social and psychological functions, or what religion is, that is to say, by its belief content. Durkheim (1915), who first studied religion as a social phenomenon among the Australian Aboriginals, has combined the content of religion with the primary functions of religion in an equation that produces social consequences, thereby fortifying the communal and social aspects of religion. For Durkheim, the question about what religion is, its function, its characteristic parts and the things that give rise to religion and its resultant consequences cannot be known or anticipated before a study is complete, referring, of course, to his Elementary Forms of the Religious Life . Durkheim was acutely aware that religions may be defined by how they were viewed in the past or how they are in the present; but, he argues, it is not possible to define them as they will be in the future. Indeed, Durkheim (1915) is aware that religion is a process and that it is ever-changing. Thus:

A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden - beliefs and practices which unite into one single moral community called a church, all those who adhere to them. (p. 47)

While the effect of this definition of religion dichotomises and makes a distinction between the sacred and the profane realms of reality, it also reveals the necessity for the social in society. D. Bruce Mackay (2000) interprets Durkheim as saying that the:

role of ritual performed by members of the society, therefore, was to inculcate the values of the society, to renew the sense of belonging to that society, and to maintain and uphold the community. (p. 99)

But there was still the aspect of experience, among other features missing from the definitions I have noted above.

In his now classic study on The Varieties of Religious Experiences , William James turned to classical and contemporary written accounts generally deemed to be 'religious' and who was the first to assert that there are as many different forms of religious experience as there are multiple ways in which these experiences can be expressed. On religion, James (2002 [1902]:26) said 'the very fact that there are so many and so different from one another is enough to prove that the word "religion" cannot stand for any single principle or essence but is rather a collective name'. The theorising mind, says James, tends always to oversimplify its materials which are the source of fixed, unchangeable, non-variable, and non-relative doctrine. There is 'no one essence, but many characters which may alternately be equally important in religion' (2002 [1902]:31). He defined religion as 'the feelings, acts, and experiences of individual men in their solitude so far as they can apprehend themselves to stand in relation to whatever they may consider divine' (James 2002 [1902]:29-30). Like Whitehead, the emphasis for James was on the solitude, placing emphasis most notably on the subjective and personal dimensions of religious experience, making experience idiosyncratic to religion captured in the phrase: 'to stand in relation to … the divine'. 4

This may take many forms: cognitive, ritual, inspirational, transformative and sustaining. The inward and transformative or unifying character of a type of experience may be generally termed mysticism. What James concludes about all the varieties of religious experiences that he studied is that 'there is something wrong about us as we naturally stand' and that 'we are saved from wrongness by making proper connection with higher powers [ the transcendent ]' (2002 [1902]:498). Of course, James is aware that when dealing with the sacred using the word 'divine' can be controversial, especially when narrow definitions are employed. There are 'systems of thought' which are usually called religious but they do not contain a God. Buddhism is one case in point. Although 'the Buddha himself stands in the place of a God', in a strict sense the 'Buddhistic system is atheistic'.

This then makes it rather difficult to categorise Buddhism. Is it a religion or is it not? Is there also a word for religion within this tradition? And why place Buddhism into any category that is knowable or understandable? Again, the problem of how to define arises. How is a Western understanding of religion used as an operating paradigm when approaching Eastern religions, philosophical systems and so on? Buddhism may well represent an idea of a different form of theism and not the Semitic theistic framework that is readily employed when trying to define religious traditions of the East. 5

Yinger's take on religion has some overlapping features with Durkheim's, namely, beliefs, practices and community. Yinger (1970:4) therefore defines religion as 'a system of beliefs and practices by means of which a group of people struggles with these ultimate problems of human life'. For Yinger (1970:27), religion should not be thought of in a logical and consistent way, having 'sharp boundaries', but as 'a somewhat imprecise bundle of rites, beliefs, knowledge, and experiences. For primitive societies the unitary way of looking at religion is more nearly adequate'.

In the 1960s and the 1970s, the understanding of religion in terms of beliefs and practices as features of religion was less important and the concept of culture took prominence, evident in the approaches to religion which interpret it as an all-embracing system of meaning which covers the whole of life. Two scholars exemplify this approach, namely, Peter Berger (1969) and Clifford Geertz (1971). In The Sacred Canopy (1969), Berger said that there was little point arguing over definitions. He saw them as ad hoc constructs and he noted that his basic attitude towards them was one of a 'relaxed ecumenical tolerance'. For Berger, religion provides a system of meaning for making sense of the world, and for covering contingency with a canopy of sacrality.

Geertz (1971:125) too advocated that an analysis of the 'system of meanings embodied in the symbols which make up religion proper' take place and how these relate to social-structural and psychological processes, encapsulated in his definition:

a system of symbols which acts to establish powerful, pervasive and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with an aura of factuality that the moods and motivations seem uniquely realistic. (p. 90)

Geertz (1971:5), however, went deeper with the use of his methodological tool of 'thick description'. He was not satisfied with simply describing the structure of a tribe or the 'bare elements' of ritual, or for that matter to say that Muslims fast in the month of Ramadan. He wanted scholars to 'discover meanings and intentions behind what people do, and the significance of all of life and thought in their rituals, structures, and beliefs'.

I wonder if Geertz was trying to get to the unobservable features of religion when he suggested that we should go behind all that is observable. Similarly, Idinopulos (1998:27) calls for a 'rationality-based academic study of religion' to be based on 'what is observable'; but, he says, 'religion is not exhausted by the observable'. And I think that is what so many of the earlier conceptualisations of religion seem to miss - all the features named about religion do not seem to mention those aspects which are not tangible. Idinopulos (1998) observes that:

there is another dimension, which is a source of religious purpose and meaning, it is the failure to recognise the difference between the observable and the non-observable, confusing one with the other, or by denying one on behalf of the other that confounds our understanding of religion. (p. 2)

In his entry on Religion in The Encyclopedia of Religion , Winston King (1987) begins his opening sentence thus:

The very attempt to define religion , to find some distinctive or possibly unique essence or set of qualities that distinguish the 'religious' from the remainder of human life is primarily a Western concern. (p. 282)

King (1987:282) argues that the task of defining is a 'natural' result of 'Western speculative, intellectualistic, and scientific' predilection. The idea that religion is dichotomised may have its origins in the Judeo-Christian notions of theism. Inherent in the fundamental structure of this kind of theism is to separate and divide the world up into two parts which are necessarily kept apart. Hence, the distinction between the Supreme Being and everything else; the discrimination between that which creates and which is created; and, in essence, the differentiation and separation between the God and human beings. 6

Wherein lies the problem of such dichotomies and divisions? How is the sacred winnowed from the profane? Does it not mean that linguistically speaking, religion tends to be a space-holder in a series of dualisms: religion over humans, the world, unbelief, profane, spirituality and so on?

The problem, according to King (1987:282), lies apparently in the way in which language is used in these Western varieties of theism that inform and express its ideas relating to divinity. The example King (1987:282) uses to express this cleavage and differentiation in the concept of religion is the word holy . The linguistic roots of the word holy, says King (1987:82), come from notions 'signifying wholeness, perfection, well-being'. The opposite of holy signifies 'the fragmentary, the imperfect, the ailing'. The quality of sacredness refers to that which is set apart. Thus, that which is set apart is not associated with the ordinary and the mundane aspects of life - it is consecrated for religious use only. Therefore, buildings, such as the church, synagogue and mosque, are a 'concrete physical embodiment of this separation of the religious from all else' (King 1987:282). The world outside these dedicated spaces, the vicissitudes of fashion and all its concerns, fall under the secular world. What is being suggested in this linguistic travesty is that two worlds, no doubt split, prevail in one - that of the realm of the sacred and that of realm of the profane, or that which is outside the jurisdiction of the sacred. The repercussions of such a dichotomous world view of religion has institutional consequences, thus severing those aspects such as religious rituals, sacraments, sacred books, objects of worship, religious high days, places and spaces of worship, religious vestiture, from the mundane, prosaic and ordinary. Conceptually speaking, all religious beliefs and their ensuing practices, behaviours and institutions are on the side of the sacred.

Following Hick (2004:9), it's important to realise that each tradition has its own vocabulary, expressing its own system of concepts, and while these overlap with those of other traditions, so that there are all manner of correspondences, parallels, analogies and structural similarities, yet each set of terms is only fully at home in its own particular linguistic environment. We have, he says, 'very little in the way of a tradition-neutral religious vocabulary'. This means that sometimes an improvisation is needed to deal with related ideas which no doubt incurs the 'wrath of the semantic workers' (Hick 2004:9).

Of course, the preceding discussion raises many questions about how one applies Western notions of the definition of religion to explain phenomena that constitute sacred practice in primitive cultures and societies where these dichotomies are less apparent. King (1987) puts it well when he says of primitive cultures:

… what the west calls religious is such an integral part of the total ongoing way of life that it is never experienced or thought of as something separable or narrowly distinguishable from the rest of the pattern. (p. 282)

Similarly, when such dichotomies are applied to a 'multi-faceted entity', such as Hinduism, 'it seems like almost everything can be and is given a religious significance by some sect' (King 1987:282).

Similar problems occur, he continues, when considering other East Asian cultures such as Taoism, Confucianism and Shinto cultures. 'These cultures are characterised' by what J.J.M. de Groot (quoted in King 1987:282) has called 'universism': 'a holiness, goodness, and perfection of the natural order that has been falsified by shallow minds and errant cultural customs'. In these cultures, the sacred and secular dualities do not exist - they are one. What is suggested here is a total harmony between the supernatural world and the real world inhabited by humans. However, to critique Western dichotomist definitions of religion does not still answer the question of what religion is and what some of these definitions are premised on.

What we understand by religion seems to hinge on things that may be considered external to the core of what religion is. I think Ninian Smart (1977) may have touched on something when he said that:

so much of what we discover about religions has to do with other facts - the place and date of the birth of the Buddha or of Muhammad, the geographical spread of a faith, the items of belief listed in a creed or formula, the kind of building used and so forth. (p. 11)

However, while Smart raised these considerations that often seem to detract from the main purpose of the relationship with the sacred, these aspects, it would appear, are vital and often support the encounter with the sacred. For as he says, the 'outer information is worth having, for without the outer forms a religion could have no inner spirit' (Smart 1977:11).

In trying to ascertain what religion is and how it provides satisfying answers to some of the most fundamental questions on the where and why of humanity, it does still only refer to the positive features of religion and somehow the negative consequences appear to escape the definitional lenses of scholars. That is to say that these definitions of religion speak of a society without obstruction or difficulties. However, Hinde (1999:1-2) has pointed out that indeed while 'religions have helped individuals to face injustice, suffering, pain, and death', it has also been 'used to perpetuate inequalities, and religious differences have been used to justify torture, and horrific religious wars'.

But there appear to be many other grievances with religion. David Tacey (2004:36-37) has captured some of the 'strongest' and 'most fundamental' disapprovals of the structures of religion. I have summarised his thoughts as follows:

Religion is dominated by men to the exclusion of women and that is further bolstered by the ideology of a male God; the foundations of religion rest on a 'pre-modern cosmology' and an 'archaic vision of reality' which can no longer be maintained; religion is 'based on a conception of spirit that is supernatural. Spirit is conceived as an outside agency that works miracles and wonders with a "kingdom" in another reality', which is both difficult to believe and unappealing to our modern understanding; 'religion is otherworldly and transcendentalist. It does not have enough to say about the experience of the sacred in creation. It does not teach us how to live harmoniously with nature but to have power and 'dominion' over the earth. In our time of ecological crisis, what can a human-centred religion contribute to the survival of the planet?'; religion seeks faultlessness as its desired object; religion is presented to us as opposing principles and directs the spirit to 'triumph over the body and its vital desires'; religion ranks its members; 'religion rules from above, and excludes the voice of the people and democratic understanding'; religion has placed spiritual authority in the 'authority figures, priests, bishops, clergy', and people subjected themselves to such authority; religion is 'dogmatic and external to our lives'.

It 'imposes laws and rules upon us without enquiring into the nature of the self that it is transforming'; religion imposes a grand narrative upon our experiences without inquiring into the personal vignettes that constitute the course of our lives; 'religion is rejected not because a person does not believe, but because he or she is not believed. If religion expanded its horizons to include the spirituality of individuals, it might be renewed by such expansion, and individuals would not feel excluded, pushed out or irrelevant'; religion is melded with societal structures, which include business, government and those outfits engaged in trade and commerce 'to be able to offer a critique of this world'; religion does 'not allow for the true radicality of the spirit, which is always "at odds" with worldliness'; and finally, religion does not provide enough challenge to society, but simply reinforces and supports its basic values and, as such, it cannot represent the life of the spirit. (Tacey 2004:36-37)

From Tacey's list of grievances against religion, one can see the difficulties of attaining any consensus on religion, making it difficult to define; that it may very well be the assumptions and partiality of the scholar; that it is fraught with linguistic obstacles and hindrances; that religion cannot be separated from those forces that challenge its customary expression; and that there are some dominant themes that come from the more traditional ways of defining religion which allude to belief, ritual, identity, feelings and emotions.

In contrast to Tacey's negative views of religion, Preuss (1987:x) has suggested that religion ' … can be understood without the benefit of clergy - that is, without the magisterial guidance of religious authorities, without "conversion" or confessional … ' or its metaphysical detours. But religious authorities are attached to religious institutions and these institutions cannot be made redundant. For example, Bruce (1996) sees the continued use of religion within society as a beneficial aspect among culturally marginalised groups such as immigrants and minority ethnic groups. In these communities, religion maintains social cohesion and cultural values. Religious institutions such as mosques and churches become community resources in these communities and provide not only worship but also social and medical care. What are institutions and why do we constantly try to get rid of them when they are part and parcel of every aspect of life and living?

According to Jensen (2014:133), an institution is a 'network of norms, rules and values' that relate to social duties and obligations. As Mary Douglas (1966:90) has pointed out, these ideas, linked to practices, are themselves institutions, and not just parts of an institution. Thus, ideas such as destiny, magic and witchcraft are institutions in themselves just as much as the modern concept of Habeas Corpus is a legal institution.

In traditional societies, the social system was governed by religiously based normative institutions, and laws as well as social rules were seen as God-given institutions that provided a 'sacred canopy', as Peter Berger (1969) put it, under which all aspects of people's lives were regulated. In a more contemporary context, Emile Durkheim (1915) sees institutions as systems of classification that regulate the lives of people both consciously and subconsciously.

Religious institutions, as social constructs through which people realise their identities, play an important role in forming people's world views, or ideological conceptions of the world. Religion thus mediates between people's physical, social and purely ideal or 'thought' worlds. Religious traditions are the means by which such religious institutions are preserved and passed on to future generations. Like languages, these traditions consist of complex cultural networks through which people engage with and understand their societies.

In contrast to these forms of religious organisation, the 'new' spirituality is not institutionalised and can therefore appear to be disorganised, though it does have its own inner logic. Separated from the constraints of religion, it takes on a much wider meaning, to the extent that it eventually becomes a very broad and loose concept that is difficult to define. Religion, on the contrary, becomes more narrowly conceived, while spirituality is seen to relate to the sacred aspects of life and the universe, freed from the constraints of compulsory practice and physical location (Jensen 2014:140-146).

And there are other reasons for religion which will remain important for actuality and being. Paden (1998) argues that:

Religions provide a conspicuous instance of world making because of the ontological character of their language, it is the nature of religious language to name and script the ultimate powers that determine, ground, and empower existence itself, and to fill world-experience with their meaning, agency, presence and authority. Religion is a primary cultural/linguistic instrument for defining and exploring identity, fate, time, space, cosmic order, suffering, danger, and other meta-categories. (p. 96)

There are many religions which take on many forms and there is no core aspect that will explain religion as concept. Perhaps we shall do well to take the advice of Wittgenstein (1953), who argues that 'instead of producing something common to all' … :

these phenomena have no one thing in common which makes us use the same word for all - but that they are relate d to one another in many different ways. And it is because of this relationship, or these relationships, that we call them all 'languages'. (p. 31)

Wittgenstein (1953) continues:

Consider for example the proceedings that we call 'games' I mean board-games, card-games, ball-games, Olympic games and so on. What is common to them all? - Don't say: 'there must be something common, or they would not be called "games" - but look and see whether there is anything common to all'. - For if you look at them you will not see something that is common to all . But similarities, relationships, and a whole series of them at that. To repeat: don't think, but look! - Look for example at board-games with their multifarious relationships. Now pass to card-games: here you find many correspondences with the first group, but many common features drop out, and others appear. (p. 66)

Wittgenstein (1953) speaks about some of the common features of all games, alluding to the players, the notion of competition and amusement inherent in the game, rules, and so on, and concludes that there is no better:

expression to characterize these similarities than 'family resemblances', for the various resemblances between members of a family namely, build, features, colour of eyes, gait, temperament, etc. etc. overlap and criss-cross in the same way. (p. 67)

Perhaps these resemblances may encourage us to tease out the relationship between words and their meanings underlying our definitions of religion.

There is perhaps one feature of religion that we can say exists across all religions or systems of belief and practices using Wittgenstein's framework of resemblances, and that is consciousness. In all the definitions I have been exposed to, I do not see consciousness as a marked or distinguishing feature of religion. And yet it is present in all major religions and philosophies of the world (Needleman & Eisenberg 1987). Consciousness suggests something other than ordinary experience.

According to these teachings, we have the potential, they claim, to experience qualitatively different levels of perception, awareness and orientation towards ourselves, others and the universe. In the ordinary existence of life:

ordinary sleep and ordinary waking consciousness constitute 'normal' human states of consciousness. Higher states correspond with finer more subtle states of consciousness. Transformation to higher states of consciousness may possibly result from adherence to the ideas, methods, and prescribed meditations of an authentic religious discipline, whereby consciousness is refined, converted and realigned from 'the coarse to the fine' characterised by enhanced faculties of attention, thought, feeling, and sensation; new ways of seeing and perception become prominent. (Needleman & Eisenberg 1987:53)

Higher states of consciousness, on the other hand:

reflect the awakening and development of an exceptional attention and awareness, generating new powers of the self; new feelings, sensitivities, and cognitions. These, they call, 'authentic intelligence' or the 'wisdom of the heart'. It is said that this development provides unmediated contacts with reality, allowing for the comprehension and experiencing of life's meaning, value and purpose in relation to man's transcendent nature. (Needleman & Eisenberg 1987:53)

Needleman and Eisenberg (1987) use a water metaphor to explain the quality of different states of experiences and fluctuations, and I think it is worth mentioning here to show the clear distinction between the different states of consciousness:

Whether blue, red, or clear, whether a drop, a quart, a gallon, or an ocean, whether in quiet lake or in a raging river, water is water. Its molecular arrangement remains unchanged. Ice, however, is structurally different from water. Water vapour too, represents an entirely different structural state. Its molecules move more quickly, and it is less dense and lighter. The transformation from ice to water to mist may be said to correspond to man's potential transmutation from a coarse to a finer (more ethereal) state of being. (p. 53)

However, despite the criticism of religion, it appears to be tenacious, that it is here to stay. And despite the idea that the secularisation thesis has been so prevalent, there is no fear that religion will collapse. 7 As Stark and Bainbridge (1985) have said regarding the misconception of a future without religion:

[ W ]e acknowledge that secularization is a major trend in modern times but … this is not a modern development and does not presage the demise of religion. Secularization is a process found in all religious economies; it is something that is always going on in all societies. (p. 2)

While secularisation advances in some areas of society, there is a counter force of increased religion in other parts (Stark & Bainbridge 1985:2), witnessed by a growth in new religious movements (NRMs) between the 1960s and the 1990s which included everything from 'new age' movements to changing expressions of traditional beliefs. None of this was anticipated as we have seen in Roof's study.

Taylor (2010:3), however, has a different view of secularisation. He argues that people tend to think of secularism as the absence of religion, not something in itself, or they think of it simply as a strong separation of church and state - creating a zone of absence. These two views, he says, are at the core of the standard sociological story of secularisation. This is often seen as a cause of the decline of religion. But he introduces a third view of secularism, which focuses on:

a move from a society where belief in God is unchallenged and indeed, unproblematic, to one in which it is understood to be one option among others, and frequently not the easiest to embrace. (Taylor 2010:3)

What is spirituality?

I am partial to the idea, following Peter Van der Veer (2009:1097), that the origin of modern spirituality is a Western idea. Although older, more antique forms of spirituality may be found in mysticism, gnosticism, and hermetism, Van der Veer (2009:1097) sees it as 'wide-ranging nineteenth century transformation, a historical rupture'. What though of defining spirituality? Almost all the literature on the subject I have perused makes a similar claim that spirituality is 'notoriously hard to define', making the task as hard as it is to define religion. The word 'spirituality' from the Latin spiritualitas , which is itself a translation of the Greek noun pneuma , means spirit.

However, a few attributes suggest that it is the opposite of materiality 8 ; that it is distinct from body; that it is different from religion; that it is distinctive from the secular epitomised in the now frequently used acronym, SBNR, which stands for: spiritual but not religious. When did this dichotomy between the material and the non-material take place? This development apparently can be traced to the translation of the terms pneuma and pneumatikos , which St. Paul employed to suggest that which is opposite to the flesh ( sarx ) but not to the body ( soma or corpus ). The flesh, therefore, is not to be perceived as the human body, 'but it represents everything in human beings that opposes the influence of the Spirit of God' (King 2009:7). It was during the 12th century that the word spirituality came to take on a meaning that would suggest an opposition to corporality, materiality, carnality and mortality (King 2009:7). The word made its entry into the English language from 1500 CE onwards. Spirituality today attempts to reconcile 'spirit and body, sacredness and sexuality together in a redemptive experience of the totality and mystery of life' (Tacey 2004:36-37).

Sheldrake (2005) writing in a very specific context of spirituality from a Christian perspective says that 'Christian spirituality embodies a conscious relationship with God, in Jesus Christ, through the indwelling of the Spirit, in the context of a community of believers'. However, this was not always the way in which spirituality as a concept was perceived; earlier meanings 'tended to see a distinction between spiritual and material levels of human existence, between "interiority" or a life of prayer and an outer everyday public life' (Sheldrake 2005:introduction). And perhaps this is where some fault lines lie when comparing spirituality to the concept of religion; both had dichotomous tendencies in that it separated and compartmentalised the material over the spiritual, and the private over the public. However, this view of spirituality has changed in the last 20 years or more, and it has begun to embrace 'the whole of human life - albeit from the perspective of a relationship with God' (Sheldrake 2005:introduction).

I have shown above in Roof's Generation of Seekers how the religious landscape shortly after the war had changed and how the boomers took personal responsibility for their relationship with the sacred. What follows is an explanation of how a 'conversion' occurs in people who abandon religious affiliation and take up spirituality. According to Tacey (2004:106-107), there are 'certain patterns' which he is eager to call 'archetypal' which display universal patterns that recur in these changes from one relationship with the sacred to another:

1. Natal faith: one is born into a particular faith and inducted into its religious traditions and institutions. 2. Adolescent separation: questions are asked and no adequate answers are given. 3. Secular identification: lost contact with natal faith and or renounced institutional affiliation. Also, there be a denouncement of faith and the person sees himself or herself as a secular humanist, agnostic or atheist. The parents of this person may have also relinquished ties with matters regarding religion and so left the child to make up its own mind. 4. Secular disillusionment: the transition to secular society does not fulfil the person. It presents the person with more consumerism such as holidays, entertainment and so on, and very little by way of the sacred. 5. Adult secular spirituality: the child then develops his or her own secular spirituality outside his or her known religious influences which may include church, synagogue, temple and so on.

Why exactly are people, who were once-upon-a-time religious, dissatisfied with religion, and what are they converting to?

The main problem that is articulated by many is that more and more people are unhappy and find unsatisfactory 'narrow dogmatic religious views' and who are 'frustrated with strictly rationalistic worldviews and life goals' (Forman 2004:2). What many people are calling for, according to Forman's participants, 9 is not so much about the structure of community but the structure of the content of their beliefs. In other words, the participants of his study want to have their own narratives regarding their spirituality and beliefs. That is to say, that they don't want the control of religious structures (Forman 2004:177).

But it would appear from Forman's study, that spirituality is equally fraught with the difficulties of defining. And again, like religion, Forman argues that '[ L ]inguistically … "spirituality" tends to be a space-holder in a series of dualisms: The spiritual over against the rational, the dogmatic, the formal church, etc.' (Forman 2004:177). Be that as it may, the movement from religion to spirituality is a very real one - one we should be taking note of. As Robert Redfield (quoted in Forman 2004) says:

There are many more of us out there than any of us really know. What is happening in the world, in my view, is that there is a new spiritual awareness. We are in the consensus building process about who we are as human beings, who we are as spiritual beings. (p. 7)

Furthermore, there is a 'new' awareness of other religions and religious systems that appear to contradict the secularisation thesis. According to Taylor (2012:174), the barriers that once existed between the various religions are 'breaking down'. This is a major feature of the new spiritual landscape which is allowing people to express themselves beyond traditional Christian conformity. What's more, says Taylor (2012:175), is that practitioners of spirituality are adopting new ways of relating to other religions such as 'combining Christianity with Buddhism' - all practices that would have been seen as 'untenable' under the dispensation of religion. Similarly, as Kalsky (2017) has argued, there is a radical religious transformation through secularisation, individualisation and migration in the Netherlands that has produced hybrid forms of religiosity incorporating other religions These multiple religious belongings (MRB) have presented a challenge to traditional concepts of religious identity and belonging (Kalsky 2017:345). William James (2002 [1902]:xv) too recognised this when he said that 'divinity lies all around us, but society remains too hidebound to accept that fact'.

This breakdown in barriers between the religions that Taylor addresses has been a result of a 'profound crisis of meaning' that has occurred because of numerous wars, deep injustices in the world and ecological disasters that have prompted a new thinking and indeed, 'transformative ways of thinking' (King 2009:viii). These calamities need 'a more reverent attitude toward people and the planet' and therefore 'calls for a spirituality that will lead to the reorganisation of world economics, politics, education, business, and world governance' (King 2009:viii).

The same difficulty that underlies defining the concept of religion exists in defining spirituality. One such difficulty is whether we can speak of spirituality in the singular. Tirkey (2006:11) sees spirituality as a diverse concept existing among all of humanity. He argues that there is not 'one uniform concept or experience of spirituality'. 'We have', he continues, 'different cultural and religious backgrounds, different socio-economic and political situations, varied psychological conditionings - all these contribute to the plurality of spiritualities'.

Similarly, the definitional net can be so vast that it may include all types of phenomena. For example, Tacey's (2004) view of spirituality is so wide which he sees as a cure to many things which among them include racism, which he sees as an essential ingredient of the new ecological awareness, an antidote to domestic violence and civil unrest, and a remedy for religious sectarianism and holy wars. Spirituality is about engagement with the world and nature, a renewed sense of justice for humans. While it is internal and personal in so far as experiences go, it is not shut away from the reality of this world (Tacey 2004:66). Through genuine spiritual experience, we are released from the burden of ego, and discharged into a larger world that enables us to focus less on our ego and more on our larger cosmic identity. This shift, he argues, gives us space and opportunity to reduce our 'egoic tension and to shed hostilities associated with being a victim or an alienated self'. In other words, it allows us to love rather than to hate. And I think here is the essence of what Tacey is saying which echoes what Ursula King has said: 'Spirituality is about personal empowerment, but it is not "private" because from this transformation will flow political and social transformations' (Tacey 2004:66). So this is a far cry from what humans do with their solitariness.

However, Tacey (2004:88) has acknowledged that there is a growing need for 'internal, personal-based spiritual experience' which may not necessarily be seen as a 'weakening of religion but an intensification of religion as intimate personal experience'. Tacey sees the dropping of the ego as a spiritual practice that is akin to Eastern philosophies and religions, which he argues show more sophistication than Western religions. But one doesn't necessarily have to go east to explore these spiritual practices. What he argues is that:

we already have highly developed mystical traditions involving interiority and the exploration of the God within. What we have to do is draw these traditions from their historical obscurity and into the light of the present. (Tacey 2004:88)

So there appears to be in the practice and adoption of spirituality a departure from the previous order having far-reaching consequences that are being registered in the human heart and personal identity. And this is related to the breaking down of secular structures in society. How is this so? For Tacey (2004), the answer lies in history.

We are by nature religious beings, and the secular modern period has witnessed a general repression of our sense of the spirit. After a self-imposed ban we are remembering our sacredness and our dormant religious life is awakening. (p. 18)

The secular period was born out of humanism and the enlightenment as were our knowledge institutions, 'and as such they do not reach out beyond the present or show us a way into the future' (Tacey 2004:18).

But how has religion responded? Tacey (2004) says that formal religion is somewhat stupefied and bewildered by these 'turbulent times' and by this shift of social direction. Religion, he continues:

is so used to being self-protected, so smarting under the attacks of science, reason and secularism, so deeply withdrawn into its defensive cocoon, that it can hardly imagine that the people really do need the gifts of the spirit. The conservative elements in religion are quite suspicious of what is currently taking place; they suspect that this new taste for spiritual nourishment is just another consumer fad or fashion of a desperate society. (pp. 19-20)

Furthermore, Western religions are very critical of this new spirituality 'especially as this popular movement is not "churchy" and does not fit in with formal religious expectations' (Tacey 2004:19-20).

Mircea Eliade (1969:preface) was also not too optimistic 'about the ability of formal religion to recognise the sacred in secular society'. Writing about the youth and hippy culture of the 1960s, Eliade (1969:preface) commented that the sacred was making a new appearance in the world, but that the Judeo-Christian traditions were incapable of recognising it:

In the most radically secularised societies and among the most iconoclastic contemporary youth movements (such as the hippy movement, for example), there are a number of apparently non-religious phenomena in which one can decipher new and original recoveries of the sacred; although, admittedly, they are not recognisable as such from a Judeo-Christian perspective. (Eliade 1969:preface)

Is it not perhaps that the old religious traditions often dislike the new forms of expressions, not only because the new ways of approaching the sacred challenge old established ways but because the 'old religion thinks of itself as complete and absolute?' (Tacey 2004:18, the question is mine)

In this article, I set out to show that the predictions made just over 100 years ago that religion would disappear and that science would triumph did not actually happen. This view that the world would secularise because religion was at odds with modern living dominated the sociological view in the 19th century until it began to be challenged shortly after the Second World War from the 1960s. What indeed did happen was that both its critics and defenders have agreed that religion is faring well and is here to stay despite the effects of secularisation.

However, it was Wade Clark Roof's 1993 empirical study, A Generation of Seekers , that made scholars aware of the shift that had taken place in the religious landscape; the relationship with the sacred took on new forms that would alter future trends in religion and at the same time showed a departure from the previous order. 10

I have shown how notoriously difficult it is to define both religion and spirituality and to point out the differences between them. What is clear is that spirituality is closely connected with religion 'but not exclusively contained by it', to use Ursula King's (2009) words. The adherents of spirituality criticise religion for its archaic teachings that are patriarchal and dogmatic; imposing rules from above; being hierarchical; placing its authority in priests, bishops and clergy; and being generally institutional, making it narrow, rigid, prescriptive and less attractive. Furthermore, in the classification of religion, the dichotomous agenda of polarity and separation has been most detrimentally put to use, thereby separating the sacred from the profane.

Spirituality, on the contrary, has been lauded for seeing the unity of the sacred, human beings and nature, which largely includes politics, the environment and the socio-cultural milieu, and in this agenda providing a holistic approach and presenting its adherents with an all-encompassing worldview. It has, further, been known to break down barriers between the different religions, thereby giving it a breadth of vision that provides an à la carte range, to use a food metaphor, of choices between beliefs and practices that individuals can now make themselves without the aid of a religious institution that autocratically serves up dishes of dogma and creed to its adherents.

However, spirituality may also be criticised for not having a core of religious meaning, and perhaps a 'sacred canopy', to use Peter Berger's phrase, that can act as a unifying structure. The concern is that the spirituality adherents now long for community - something they find they would love to have because they want to meet people who are like them in practice. However, the problem with this is that it could end up becoming an institution - the very thing that they objected to in the religious domain.

Perhaps, further empirical research is needed to ferret out more accurate definitions of the concept of spirituality and to find out more about what exactly people mean when they say they are spiritual. After all, that would be more in keeping with the spirit of spirituality, and it will also produce a more authentic idea of what spirituality is.

Acknowledgements

Competing interests

The author declares that she has no financial or personal relationships which may have inappropriately influenced her in writing this article.

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Received: 14 Feb. 2018 Accepted: 14 Mar. 2018 Published: 30 May 2018

1 . While Wade's research results are based in US communities, and cannot be taken as universally representative, his work is important because it has implications for modernity and the distinctive religious change that has taken place in the recent past, as well as the de-institutionalisation of religion. These ideas will have implications for all scholars working in the field of religion, whether in Europe or Africa. 2 . Yuppie is an acronym coined in the 1980s, referring to a young urban professional. 3 . Eliade (1969:25) says, too, that religion is a 'very complex phenomenon that is … first of all an experience sui generis , incited by man's encounter with the sacred'. 4 . Otto (2003:109) gives credit to Schleiermacher for his idea of 'feeling of dependence'. Both thinkers ground religion in an original experience or the 'numinous'. However, Otto elaborated on Schleiermacher's thinking by expanding his notions on religious emotions. Otto (1958) insisted that there was no religion without this innermost core - the personal experience of the sacred emphasises the non-rational character of religion. Otto was referring to the Other - the mysterium tremendum or the mysterium fascinans - expressions of the sacred lodged in experience. 5 . Similarly, when one encounters African religions, one is faced with the problem of definition. Beyer (2006:266-267) addresses the issue of how African traditional religion is constructed into a religion. Trying to consolidate it under an umbrella name is problematic - there are too many languages and linguistic and cultural groups who practice African traditional religion. It is difficult trying to find out what belongs to the religion and what does not. Especially as he argues that 'religion does not become solidly incorporated into that system unless it is explicitly formed as one of the religions, recognised by outsiders and constructed by insiders' (Beyer 2006:266-267). 6 . Writing earlier, the structuralist mindset of Mary Douglas (1966:53) is able to see the patterned arrangements of distinction and separation. Accepting the root word of holy as 'set apart', she formulates an argument to suggest that this holiness requires individuals, referring to Israelites, to conform to the class to which they belong. As such, holiness requires that things should not be confused with things that are not holy, hence profane. Furthermore, she explains, holiness means 'keeping distinct the categories of creation', which therefore involves 'correct definition, discrimination and order'. 7 . The meaning of the word secularisation, derived from the Latin saeculum , has taken on different meanings over the years. As Edward Bailey (quoted in Swatos & Christiano 1999:213) put it: '[ S ]ecular is really easy to define. Its meaning keeps changing yet remains consistent. It always means, simply, the opposite of "religious" - whatever that means'. More seriously, Swatos and Christiano (1999:214) explain that 'in the face of scientific rationality, religion's influence on all aspects of life - from personal habits to social institutions - is in dramatic decline'. The underlying assumption was that 'people' have become 'less religious'. 8 . Plato (Hutchins 1952:466) posits in the Timaeus the idea that humankind possesses an immortal soul in a mortal body, alluding to a separation between spirit and material. 9 . Forman's (2004) methodology employs key informant technique, which means that he has drawn on people in his interviews who have a position in society, knowledge and personality which put them in a key position to speak about the grassroots spirituality movement. Ninety two individuals were selected to be part of a process which involved structured but flexible interviews. It is an important study that has implications for scholars working in all fields of religion and spirituality. 10 . However, Peter Berger (1967:131) also raised the issue that ' … secularisation has resulted in a widespread collapse of the plausibility of traditional religious definitions of reality'.

Religion vs Spirituality: What Are the Similarities and Differences?

May 14, 2018 By Terry Cunningham Leave a Comment

Why is it important to learn more about religion vs spirituality? Aren’t they practically the same? While there are similarities between religion and spirituality, they are still different concepts entirely. Defining these two is very important in your personal spiritual journey.

Religion vs Spirituality: Breaking it Down

What is religion.

Religion is an organized system of beliefs and practices. It also teaches many things. These teachings include creation stories, devotional practices, ritual observances, and moral codes. The majority of modern religions base their beliefs on a great prophet or a great book. Also, religion relies on faith. A religious person is faithful when they put complete trust and confidence in what their religion preaches. Yet, sometimes, the basis of this trust is more on spiritual apprehension than proof or truth.

What is Spirituality?

Spirituality is a broad concept that focuses on the connection of the self to something bigger. It deals with existential questions like our place in the universe and the meaning of life. It is an aspect of being human where people seek to understand the way they connect to the moment, to themselves, to others, to nature, and to the sacred.

Similarities between Religion and Spirituality

The belief in something bigger than the self is what unites religion and spirituality. This larger power can be God, Allah, Buddha, Yahweh, or our belief in a primal force in the universe. A greater power has put us in this universe. Now, in both spirituality and religion, it is our duty to find our life’s purpose or to live our purpose as defined by our spiritual guide.

Differences between Religion and Spirituality

At first glance, religion and spirituality might sound the same. Yet, when you look closer, they are very different. There are three main differences in the argument of religion versus spirituality:

Religion is an institution that was created by another person. Spirituality is something only you can find inside yourself. Further, sometimes people can be forced into religion. In contrast, spirituality is something no one can decide for you. Self-discovery makes spirituality great.
Man defines religion. On the other hand, a greater power defines spirituality. Human beings can decide what religion is for them. In spirituality, something bigger than yourself guides you and your life.
One of the most noticeable differences between religion and spirituality is that religion preaches and commands while the spirituality inspires. You need to follow a set of rules if you want to move forward in religion. Advancing in spirituality is through a process of loving and accepting yourself and the world around you. The idea of advancement is replaced with the journey for growth.

For an explanation of religion vs spirituality through the eyes of today’s youth, check out this video by dakotawint:

As Deepak Chopra said, “Religion is a belief in someone else’s experience. Spirituality is having your own experience.” Other people might say they are spiritual but not religious yet, it is possible to be both. These two things are important in maintaining the balance between your mind, body, and spirit.

Are you religious or spiritual? How did you find your own spirituality? Share your thoughts with us in the comments section below!

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Spirituality vs. Religion: 6 Fundamental Differences You Should Know

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Spirituality vs. religion? Telling people you are spiritual but not religious is often greeted with a confused face.

People tend to think of spirituality as something very strange and mysterious. They even struggle to differentiate it from religion. But this is only because there’s a common fear of diving deeper into the unknown of non-material subjects.

Therefore, people might believe this spiritual belief system is just another tendency to manipulate and separate opinions.

The truth is that spirituality is perhaps the most natural thing there is—it is simply your conscious self recognizing that you are more than just a body and that you are a soul with infinite potential.

Spirituality vs. Religion: 6 Key Differences

“ What is the difference between religion and spirituality? ” you might ask. Simply put, spirituality has no rules, whereas religion is wholly based upon pre-established beliefs and practices, rituals, and dogma.

Infographic to compare spirituality vs. religion

When someone is spiritual, they have a connection with themselves and life on a soul level. And ‘God’ isn’t an external force like in most religions.

Oftentimes, there’s confusion when it comes to spirituality vs. religion. According to this 2019 study , spirituality and religion have positive influences on one’s well-being, but they aren’t the same thing.

So what are the key aspects that differentiate between the two? Here are six points to understand:

1. There are no rules to spirituality

As opposed to following a specific ideology or a set of rules, spirituality simply lets you follow your heart. It encourages you to listen to your intuition as well as do what is right for yourself and others around you.

It sets you free to be the best you can be, with no promise of punishment or reward. The reward is simply your inner happiness.

When the pressure of having to be good so that God ‘likes’ you is taken off your shoulders, you’ll notice how it becomes simply natural. You won’t think of what needs to be done, but you will rather act involuntarily by the grace of your core being.

We all come on this earth with the innate kindness of our hearts. And sometimes we just need to discover how to connect to this purity once again, as it has never left our being.

2. Spirituality is based only on love and not fear

Dotted throughout religion, there is a lot of fear regarding the consequences of your actions. You become afraid of what might happen after you die if you don’t live your life accordingly.

With spirituality, there is only love. It encourages you to focus all of your energy on the good while acting from this place. As the saying goes, love is always in the air, right?

Any choice made out of fear may not be good for your spirit. Whereas decisions made out of love will empower you, make you braver, and feed your soul.

It shows you how to push through despite being afraid and how to move on doing what you feel is right despite the consequences that may come.

3. Religion tells you the truth, spirituality allows you to discover it

As opposed to telling you in black-and-white how the universe was created and why we are here, spirituality lets you discover these questions and answers for yourself.

It empowers you to find your own truth in all things and sets no limits to how deep you can go in understanding all there is to know. The more you know, the more you’ll realize you don’t know anything.

Spirituality shows you how to find beauty in observing the way we cluelessly swim in the vast ocean called life. This is where true spiritual awakening happens. And you won’t miss the signs of it.

4. Religion separates, spirituality unites

In our world, there are many religions, and they all preach that their story is the right story.

Spirituality sees the truth in all of them and strives for unity because the truth is the same for all of us, despite our differences.

It focuses on the quality of the divine message they share and not on the differences in the details of the story they speak.

When we analyze them bit by bit, we’ll notice common patterns and ideologies in most religions in the world. The truth is only one, and it can take different forms, but its essence will always remain unshakable.

5. The difference between karma and punishment

Instead of talking about punishment or the threat of hell, spirituality only talks about karma.

It’s linked to the Law of Attraction —you get what you give. Simple.

Karma can easily be described as the consequences of our actions in this existence or previous ones. Some may refer to it as good or bad luck, but in reality, it only represents the action and reaction mechanisms of the universe.

By introducing the concept of karma , spirituality teaches us to take full responsibility for our lives and act mainly with intention. The good ones.

6. Walk your path

Instead of ancient stories about angels and gods, spirituality encourages you to make your own path and create your own stories. This sets you on a journey of enlightenment and self-discovery on which the only limits can be set by yourself.

It encourages you to trust your heart and follow it wherever it may lead you.

If you look at religion, it all stems from a deep spirituality. Jesus and Prophet Mohammed, for example, all had deeply profound spiritual journeys.

Their paths inspired others around them so genuinely that they created religious dogmas based on these masters’ spiritual discoveries.

Spiritual vs. Religious People: What Is the Difference?

The difference between a spiritual and religious person comes down to how they see God.

For a religious person , the concept of God is predetermined, named, and comes with a set method on how to worship that God. A spiritual person , on the other hand, turns inwards to find their truth and find God within themselves and all of life.

The whole shebang regarding tuning into your spiritual self is that suddenly, life becomes about being, not about doing. You learn to be more of who you are, and this is going to be rewarded by your external reality.

The beauty of it comes down to the fact that you don’t have to strive for the perfect ‘destination’. You’ll just learn to realize that you’re already there. The destination people are unconsciously trying to reach is their truest selves.

Your soul doesn’t care what you do for a living and when your life is over, neither will you. Your soul cares only about what you are being while you are doing whatever you are doing. — Neale Donald Walsch, trainer of Mindvalley’s Awaken the Species Quest

Learn more about connecting to your spirituality: Mindvalley’s Top 4 Free Spiritual Growth Classes .

Let Yourself Be Guided

The world we live in has got us to believe that religion vs. spirituality should be an ongoing debate.

However, when we approach life with acceptance and openness, we’ll see that both have pure intentions at their very core. Both open up a world of possibilities where we can be guided by a life force bigger than ourselves.

As we live, we learn more about the way we can create our dream reality when we focus on spiritual well-being. This knowledge is the key to mastering peace and harmony in your life.

There is no such thing as ‘getting to heaven’. There is only a knowing that you are already there. The irony is that most people think they have to leave where they are to get to where they want to be. — Neale Donald Walsch, trainer of Mindvalley’s Awaken the Species Quest

If you’re ready to embark on your spiritual evolution journey, you came to the right place. Mindvalley opens up the door to your path with the Awaken the Species Quest . Step into your greatness and learn how to transform your life from the inside out today.

This article was originally published in Life Coach Code , written by Dejan Davchevski . It has been then updated by the Mindvalley team on June 21st, 2022.

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Alexandra Tudor

Mahatria is a spiritual teacher, best-selling author, and global speaker renowned for his unique approach to spirituality and self-mastery.

He has the ability to simplify complex spiritual concepts into practical steps—something he teaches in his A Journey to Infinitheism Quest on Mindvalley.

His philosophy, Infinitheism, merges over 25 years of spiritual study with Western science and Eastern wisdom. Its aim is to guide people of all backgrounds to enhance their lives and achieve their full potential.

Neale Donald Walsch, spiritual messenger whose Conversations with God series has deeply influenced millions worldwide

Neale Donald Walsch is best known for his Conversations with God series. They have been translated into 37 languages, a testament to how deeply they have influenced millions worldwide.

Nearly two decades after what was thought to be the final book, Neale experienced another unexpected conversation with God. This resulted in Awaken the Species , a revelation intended to guide humanity’s next evolutionary step.

He continues to inspire and provoke significant life changes in his Awaken the Species Quest on Mindvalley, encouraging people to explore deeper spiritual connections and understandings.

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Spirituality vs. Religion: Understanding the Key Differences

What’s spirituality, what is religion, what are the differences between spirituality and religion, wrapping up.

Humans have developed all types of beliefs throughout history. Some of these beliefs are attached to a specific religion while others just practice their beliefs outside of organized groups. This isn’t anything new since it has been human nature for millennia.

No matter what you choose to believe or however you decide to practice it, you’ll likely find a definition or a standard explanation about what you practice. Whether you believe it or not, religion has certain practices that are common behavior.

In addition to religion, there’s something defined as spirituality. Those who lean more towards spirituality rather than religion also display certain customs or habits that can be somewhat defined. Don’t worry though, there’s nothing wrong with either of the two.

Religion and Spirituality are not exactly the same. They both have to do with higher knowledge and mystical beliefs, but they don’t center around the same objective. Some people might say they go hand in hand, and others might say they are completely different.

In this article, we’ve gathered the info on whether these two convictions are different. You’ll be able to free yourself from all doubts. Let’s go!

When it comes to spirituality, we can say that it focuses on the inner self and soul. If you choose spirituality, you should expect to hold your personal set of practices and beliefs to search for the purpose of life. It’s also not confined to just one definition.

For every person, the interpretation of what spirituality is will change throughout their lives. This is because the definition will adapt accordingly to your life experiences thanks to the self-reflection you do after certain events.

Additionally, spirituality offers you the objective to realize what’s your innate ability to face and fight through all the challenges that life throws at you. This way you’ll develop the ability to connect with the energy and beings higher than yourself.

Spirituality, then, is a deeply personal and objective experience. As a consequence, each experience is unique to each person. One person might try to describe a spiritual experience as feeling interconnected and grateful, while another person would describe it as being sacred and having a true sense of vitality.

Some will also state that spirituality’s definitely related to religion. You can be spiritual and practice a religion and vice versa. But there are also those who have their own personal relationship with what they say are higher beings, nature or art.

In the case of religion , this term refers to an institution that has well-established traditions and practices. Aside from that, religion also has a systematized belief structure that its members share without any difference. It’s something they all share.

The members of any religion have the duty to pass down the beliefs to people who’ll convert to it. In addition to this, their beliefs go in accordance with established cultural practices or with an officially documented set of dogmas.

Within religions, there’s always the necessity for a prepared person to act as a leader. They also need professionals that can take care of the formal aspects of the institution. These leaders perform ceremonies and rituals that attest to the core message of their religion, where they preach how you should live and carry out your life.

Religion can work as a social support group too. People who have shared beliefs will be able to understand and support each other in times of need. Added to the fact that they also frequent the same places which they use to adhere to their religion’s beliefs.

Religious people follow whatever rules the religion they practice sets, from their moral code and actions to their dress code. Plus, they religiously (pun intended) go out of their way to fulfill their religious duties. These duties might entail fasting, praying at certain hours or instances of the day, or attending church services.

If you’re wondering about what the key differences between spirituality and religion are, you’re not alone. What’s important to know from the get-go is that neither’s better nor worse. Religion has an established set of beliefs and code of ethics, while spirituality’s extremely hard to define.

We’ve picked apart four of the most important differences between these two so you can learn how to differentiate them. Read on next to find out about all of them!

1. The Rules

As we stated previously, when it comes to spirituality , you can find the truths or enlightenment on your own. This is how you are able to develop your own spirituality, while also being allowed to wander through your intuition and your own interpretation of things and concepts.

Aside from the personal and intimate nature of spirituality, there’s also the fact that some spiritual rituals have documented practices or notions. People can use these so as to not feel overwhelmed on how to start their journey. Though, they are not strictly necessary, just optional tools.

However, religious people reach their interpretation of the truth by listening to what their religion defines. This is possible as a result of the documented information that the institutions and leaders share with their members.

Religion often has defined punishments and rewards if you disobey or comply with the rules that their faith has set. On the other hand, spirituality carries neither punishment nor reward if you practice it. The only one who can decide if you’re satisfied with your spirituality is yourself.

Spirituality makes you aware of karma though, where the principle is cause and effect. It teaches that you should act and focus your energy on love and good things. This way you’ll get those things directed towards you tenfold. If you do the opposite, you’ll receive that, but worse.

Meanwhile, religious people might not act within these parameters, but rather adhere to what their religion’s moral code dictates. While it might seem a little bit crazy, it’s perfectly normal since most religions also teach to perform merciful acts.

2. Origin of Their Beliefs

People who practice spirituality commonly learn and develop their beliefs through trial and error. Since it’s something only you can experience, it empowers you and pushes you to reach an understanding of your deepest truths.

In the case of people who practice religions, they study their written dogma, which comes from a long line of tales about experiences the founding leaders or their lord had, to know what they should believe. Usually, this leads to them practicing and preaching what they have already learned for any and every situation imagined.

As a consequence, we have the fact that spirituality encourages those who practice it to create or find their own path to wisdom. Self-discovery doesn’t have any boundaries, and it inspires people to know and trust their guts. All thanks to allowing them to see themselves beyond their physical forms.

In change, religion highlights looking toward its predetermined teachings, and what their god would approve of before acting. Making it a search for guidance within their community rather than acting in what they consider selfishness.

3. How Their Beliefs Evolve

Spiritual people develop their set of beliefs while they gain more knowledge in their journey to full spirituality. This way, if you practice spirituality, you’ll be the only one in control of how you evolve within your own self and belief.

On the other hand, the religious belief system is predefined, and it has its authorities or leaders as a form to enforce and reinforce these predefined aspects whenever it is necessary. Plus, they also are in charge of communicating any changes that the belief system may have over time.

Therefore, religion needs you to be obedient to its rules. If you practice any kind of religion, you’ll agree that there’s a necessity to act according to what your guides and teachings tell you. You will often choose counsel from the scriptures, rather than follow your own instincts.

Spirituality, unlike religion, encourages you to avoid obedience to outer regulations. It’s of utmost importance for you to trust whatever you may feel in any given situation. Be it issues, or life-changing decisions, you should look for guidance within yourself.

As a consequence, spirituality allows you to change your views on what spirituality is throughout your life. It doesn’t restrict you from questioning it or redefining it. This way, spirituality goes against the very principle of religion.

4. Individual or Shared Beliefs?

It’s clear that religion’s a practice that congregates a group of people that share their common faith or beliefs about what they consider to be a higher being. In the case of spirituality, it’s an individual and solitary experience that only you can define.

The reason why religion unites people comes down to its ability to be shared and practiced in a place that they consider a meeting point. They have leaders that guide them and shape their actions and attitudes. Offering direction when everything becomes too overwhelming.

Religions all around the world also offer the fact that their story and their god must be the right one. This checks what drives most people, their ego. While many might not accept it, a lot of religions have the same set of elements that allowed them to be as spread as they are now.

In the case of spiritual people, they concentrate on their own journey to reach their own conclusions about what it means for us to exist. In addition, the quality of the message and the thought process behind it is highlighted in spirituality.

Spiritual beliefs are unique to the person who practices them, despite the fact that it also teaches that everyone is equal. But that equality is what allows those that choose spirituality to open their minds and really consider why and how they are who they are.

As you have seen in this article, religious people see the concept of God as something set in stone, with no room for change or improvement because he and his teachings are perfect. On the other hand, a spiritual person would likely tell you to look within yourself to find all the answers to the questions that you have.

Religion and spirituality are very different.

They both have their own objectives, and neither is right or wrong. They are just ways for people to try and make sense of humanity’s existence. After reading all this, would you consider yourself a religious or spiritual person?

Dani Rhys has worked as a writer and editor for over 15 years. She holds a Masters degree in Linguistics and Education, and has also studied Political Science, Ancient History and Literature. She has a wide range of interests ranging from ancient cultures and mythology to Harry Potter and gardening. She works as the chief editor of Symbol Sage but also takes the time to write on topics that interest her.

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Faith, religion, and spirituality: a phenomenological and hermeneutic contribution to parsing the distinctions.

1. Introduction: Questions of Definition

2. phenomenological distinctions of levels of experience and analysis, 3. hermeneutics of the particular experience of faith, 3.1. faith as first-order discourse, 3.2. faith in the biblical texts, 3.3. faith as personal adhesion, 4. hermeneutics of the symbolic and ritual expressions of religions, 4.1. religious symbols and myths, 4.2. religion as manifestation, 4.3. religions as languages, 5. hermeneutics of the spiritual structures of human personhood, 5.1. spirituality as work on the self, 5.2. spirituality as transformation of the self, 5.3. spirituality as essential structure of the human, 6. conclusion: faith, religion, spirituality, conflicts of interest.

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Gschwandtner, C.M. Faith, Religion, and Spirituality: A Phenomenological and Hermeneutic Contribution to Parsing the Distinctions. Religions 2021 , 12 , 476. https://doi.org/10.3390/rel12070476

Gschwandtner CM. Faith, Religion, and Spirituality: A Phenomenological and Hermeneutic Contribution to Parsing the Distinctions. Religions . 2021; 12(7):476. https://doi.org/10.3390/rel12070476

Gschwandtner, Christina M. 2021. "Faith, Religion, and Spirituality: A Phenomenological and Hermeneutic Contribution to Parsing the Distinctions" Religions 12, no. 7: 476. https://doi.org/10.3390/rel12070476

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Spirituality

Are you religious or spiritual both or neither, does this distinction matter to you, or to humanity.

Posted January 2, 2022 | Reviewed by Pam Dailey

Religion, or the belief in and worship of a God(s), and spirituality, a sensory/mood/cognitive experience, are not one and the same.
Religious people feel that their "spirituality" derives from their close relationship with a Supreme Being and from the words of a sacred text.
Spiritual enlightenment or transcendence can be achieved through God, but can also be realized by a variety of intense experiences.
Life can be challenging or rewarding; humans have always been on a preternatural quest to to understand the origins and meaning of life.

You’ve probably heard someone say with some degree of confidence , “I am not religious, but I am spiritual.” If so, were you in any way enlightened by those assertive words?

Can a person be spiritual and not religious? How about religious and not spiritual? Can someone be both, or neither? How do you define yourself within this dichotomy?

We seem to agree on the meaning of the word religious , which, simply put, refers to a belief in the existence of a Supreme Being, an omniscient and omnipotent God who somehow introduced humans to this planet.

The declaration, “I am religious,” implies a devotion to God but says nothing about a specific faith, the intensity of that worship, or one's commitment to the “text” of that faith. And, it says nothing about being spiritual.

Many believers revere “pure” belief in their deity and in the sacred words of their religious text, whether the Torah, the Old Testament of the Bible, the scripture of the New Testament, the Qur'an, the Bhagavad Gita, the Theravada, the I Ching, or many others. Fundamentalists in each religion believe those words are factual and absolute truths.

Some contemporary religions try to incorporate current social values and norms in their liturgy and rituals, some embrace members who are equivocal in their beliefs, like agnostics and atheists, while others proselytize to convert nonbelievers to their faith.

Spirituality is different from religion. While it can involve the worship of God, it has more to do with sensory states involving mysticism and awe, beyond the physical self, society, or the world. Spirituality is said to encompass the ineffable (words can’t describe), the noetic (psychic enlightenment), and the metaphysical.

Many believers in God see religion as the source of their spirituality and question whether nonbelievers have the capacity to experience real spiritual enlightenment. Likewise, many nonbelievers feel their spiritual revelations are more authentic and meaningful. But this is obviously not a contest!

From archaeological, anthropological, and historical records, we’ve learned that human beings have always wondered about our origins and the purpose in our lives.

Humans have felt a profound need for meaning in their often challenging lives and have sought an understanding of their place in the infinite cosmos. They have asked existential questions like, “How did I get here?” “Why am I here?” “What am I all about?” Those questions have spawned beliefs in deities and the stories that compose religious scriptures.

Humans seek to understand their existence and many want (need?) to believe there is an overriding purpose in life beyond everyday commerce and consumerism . They look for meaning beyond the material in life, something uplifting, transcendent, even transformative.

Over the centuries millions have found solace in a Supreme Being, especially in times of crisis. They have found inner peace and security in their worship of and personal relationship with God.

But others have turned away from religion. Perhaps they recognize only the physical world, or they’ve heard of prelates who sinned or of brutalities perpetrated in the name of religion. If people cannot find spiritual answers in religion, they look elsewhere for fulfillment or meaning.

Spiritual enlightenment and feeling “at one with the universe,” can be achieved through contemplation and serenity on the one hand and via intense experiences on the other. These can involve evocative group activities, challenging physical accomplishments, profound music, romantic experiences, awe-inspiring art, magical scenic vistas, intense prayer, psychedelic drugs, and other sources which can induce transformative mind-altering states.

Searching for our place in the cosmos has a special impetus now because of the remarkable photographs from the Hubble telescope and other astronomical photographs. Aside from being beautiful and awe-inspiring, they show how we humans on "spaceship" Earth are infinitesimal particles in an incomprehensible vastness of countless galaxies and universes.

In these circumstances, if there is no all-powerful God overseeing our existence, then what is there, if anything? Even if there was the “Big Bang,” we wonder “What preceded that?” “How?” “Why?’ What preceded the building blocks of atomic particles, dark matter, and microbes, or that intense pack of energy that preceded that seminal explosion?

There are as yet no definitive answers to the existential questions from the sages of physics, mathematics, astronomy, philosophy , or other spheres of wisdom . The newly aloft James Watt Space Telescope, much more powerful than the Hubble, is now seeking answers to these questions of our origins.

Ironically, both religious and nonreligious people are allies in pursuing these answers. Spiritual experiences of wonder and awe open our minds to other possibilities that might exist within ourselves or in outer space. This wonderment enables new ideas, perceptions, and rationales in our existence.

A sense of believing (one of the Four B’s, along with being, belonging, and benevolence) is an important determinant in evaluating the worth of our lives. Beliefs might be in a God or religious tenets, or in codes of ethics , humanistic values, or benevolent interpersonal principles.

Understanding the meaning of life may be beyond our comprehension at present and may ultimately prove unachievable. But the fact that we have an unending human need to study these elusive mysteries—of our origins, our purpose, and our worth—defines us as human beings.

This inherent need propels us into space, the laboratory, new inventions and discoveries, creativity in all the arts, and, yes, into both religion and spirituality. We seek new ways of thinking about our spaceship Earth, about each other, and about the cosmos.

The search for meaning to our existence is a primal human need which should be cherished and nurtured. Our unique species is on a quest into the realms of the secular, the religious, and the spiritual. These enhance each other and are equally fundamental, profound, and exciting.

Saul Levine M.D. , is a professor emeritus at the University of California at San Diego.

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Religion and Spirituality

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According to the Oxford English Dictionary the term spirituality relates to the soul or spirit and the term religion refers to the existence of a superhuman controlling power, especially God or gods, usually expressed in worship. This is a simple definit ion of a very complex reality. Essentially, the difference between spirituality and religion is not clear because it is about examining the same reality in a different light.

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de Blot, P. (2011). Religion and Spirituality. In: Bouckaert, L., Zsolnai, L. (eds) Handbook of Spirituality and Business. Palgrave Macmillan, London. https://doi.org/10.1057/9780230321458_2

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Article contents

The relationship between spirituality and theology.

Published online by Cambridge University Press: 09 September 2014

This essay considers the contribution which spirituality makes to theology and vice versa, using examples from Karl Rahner's work. His spirituality in the sense of lived religious experience is the point of departure for his theological anthropology. Conversely, his theology of devotion to the Sacred Heart critiques and informs a spirituality of the heart of Christ. After discussing the mutual benefits which spirituality and theology provide one another, this paper points out the contemporary relevance of a spirituality of Christ's heart.

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1 For example, see Hans Urs von Balthasar's review of Rahner's , Karl Geist in Welt, Zeitschrift fuer Katholische Theologie , 63 ( 1939 ), 378 ; Google Scholar Fischer , Klaus P. , Der Mensch als Geheimnis: Die Anthropoiogie Karl Rahners ( Freiburg : Herder , 1974 ); Google Scholar Neufeld , Karl H. S.J. , , “ Unter Bruedern: Zur Fruehgeschichte der Theologie Rahners aus der Zusammenarbeit mit H. Rahner ,” Wagnis Theologie: Erfahrungen mit der Theologie Karl Rahners , ed. Vorgrimler , Herbert ( Freiburg : Herder , 1979 ), pp. 347 –54; Google Scholar and Harvey D. Egan, “ ‘The Devout Christian of the Future Will … be a “Mystic”.’ Mysticism and Karl Rahner's Theology ” in Theology and Discovery; Essays in Honor of Karl Rahner, S.J. , ed. Kelly , William J. ( Milwaukee, WI : Marquette University Press , 1980 ), pp. 139 –58. Google Scholar

2 See Cousins , Ewert H. , “ Spirituality: A Resource for Theology ,” CTSA Proceedings 35 ( 1980 ), 124 –37; Google Scholar Lane , Dermot A. , The Experience of God: An Invitation to Do Theology ( New York : Paulist , 1981 ), esp. pp. 1 – 31 ; Google Scholar Leech , Kenneth , Experiencing God: Theology as Spirituality ( San Francisco : Harper & Row , 1985 ); Google Scholar Louth , Andrew , Theology and Spirituality ( Oxford : SLG Press, Convent of the Incarnation , 1978 ); Google Scholar Principe , Walter , “ Toward Redefining Spirituality ,” Studies in Religion 12 ( 1983 ), 127 –41; CrossRef Google Scholar Shideler , Mary McDermott , “ The Mystic and the Theologian ,” Theology Today 32 ( 1975 ), 252 –62; CrossRef Google Scholar Schneiders , Sandra , “ Theology and Spirituality: Strangers, Rivals, or Partners? ” Horizons 13 / 2 (Fall, 1986 ), 253 –74; CrossRef Google Scholar and Thompson , William M. , Fire & Light: The Saints and Theology. On Consulting the Saints, Mystics, and Martyrs in Theology ( New York : Paulist , 1987 ). Google Scholar

3 See Rahner , K. , “ Theology and Anthropology ,” Theological Investigations (= TI) , Vol. 9 , tr. Harrison , Graham ( New York : Crossroad , 1981 ), pp. 28 – 45 ; Google Scholar and Experieence of the Spirit: Source of Theology, TI 16. Cf. Carr , Anne , The Theological Method of Karl Rahner ( Missoula, MT : Scholars Press , 1977 ) Google Scholar , and “ Theology and Experience in the Thought of Karl Rahner ,” The Journal of Religion 53 ( 1973 ), 359 –76. CrossRef Google Scholar Cf. Egan , Harvey , “ Translator's Foreword ” in Rahner , , I Remember: An Autobiographical Interview with Meinhold Krauss ( New York : Crossroad , 1985 ), pp. 3 – 4 . Google Scholar

4 See Rahner , K. , Encounters with Silence , tr. Demske , James M. ( Westminster, MD : Newman , 1963 ); Google Scholar and “ Is Prayer Dialogue with God? ” Christian at the Crossroads ( New York : Seabury , 1975 ), pp. 62 – 69 . Google Scholar

5 See Rahner , K. , Introduction , TI 16 : x ; Google Scholar and “Reflections on the Experience of Grace,” TI 3: 86-90. See also King , Norman J. , Experiencing God All Ways and Every Day ( Minneapolis, MN : Winston , 1982 ). Google Scholar

6 See Julian of Norwich, Showings , tr. Colledge , Edmund and Walsh , James ( New York : Paulist , 1978 ), esp. pp. 256 –85. Google Scholar Cf. Egan , Harvey D. S.J. , , “ The Christian Mystics and Today's Theological Horizon ,” Listening: Journal of Religion and Culture 17 ( 1982 ), 203 –16. Google Scholar

7 See Teresa of Avila, The Book of Her Life in Vol. 1 of Collected Works of St. Teresa of Avila , tr. Kavanaugh , Kieran , and Rodriguez , Otilio ( Washington, DC : Institute of Carmelite Studies , 1976 ), pp. 53 – 365 , esp. ch. 22; Google Scholar and The Interior Castle in Vol. 2 of Collected Works , tr. Kavanaugh , and Rodriguez , ( Washington, DC : ICS , 1980 ), pp. 281 – 451 Google Scholar , esp. books 6 and 7. Cf. Thompson , , Fire and Light , pp. 143 –63. Google Scholar

8 See Lindbeck , George A. , The Nature of Doctrine: Religion and Theology in a Postliberal Age ( Philadelphia : Westminster , 1984 ), esp. pp. 30 – 45 Google Scholar , where he describes the former view as based on an “experiential-expressive model” and the latter view as based on a “cultural-linguistic alternative.” On the unity of religious experience, see Schuon , Frithjof , The Transcendent Unity of Religions , tr. Townsend , Peter ( New York : Harper and Row , 1975 ); Google Scholar and Smith , Huston , Forgotten Truth: The Primordial Tradition ( New York : Harper and Row , 1976 ). Google Scholar

9 See. Rahner , K. , “ Anonymous Christians ,” TI 6 : 390 –98; Google Scholar “Anonymous Christianity and the Missionary Task of the Church,” TI 12: 161-78; “ The One Christ and the Universality of Salvation ,” TI 16 ; 199 – 224 ; Google Scholar and Foundations of Christian Faith: An Introduction to the Idea of Christianity , tr. Dych , William V. ( New York : Seabury , 1978 ), pp. 295 –98. Google Scholar

10 See Lonergan , Bernard , Philosophy of God and Theology ( London : Darton, Longman & Todd , 1973 ), p. 50 ; Google Scholar and Method in Theology ( New York : Herder & Herder , 1973 ), esp. pp. 101 –24. Google Scholar PubMed

11 See Austin , J. L. , How to Do Things with Words ( Oxford : Clarendon , 1962 ), pp. 4 – 7 ; Google Scholar and Ricoeur , Paul , Interpretation Theory: Discourse and the Surplus of Meaning ( Fort Worth : Texas Christian University Press , 1976 ), pp. 1 – 23 . Google Scholar

12 See Rahner , Karl , “ Priest and Poet ,” TI 3 : 294 – 317 ; Google Scholar “The Theology of the Symbol,” TI 4: 221-52; “Theology of Freedom,” TI 6; 178-96; Spiritual Exercises , tr. Baker , Kenneth ( New York : Herder , 1965 ), pp. 16–26, 31, 34, 39, and 142 ; Google Scholar and The Priesthood , tr. Quinn , Edward ( New York : Seabury , 1973 ), pp. 173 and 222 . Google Scholar Cf., Callahan , Annice , Karl Rahner's Spirituality of the Pierced Heart: A Reinterpretation of Devotion to the Sacred Heart ( Lanham, MD : University Press of America , 1985 ), pp. 35–37, 43–46, 90 – 96 . Google Scholar

13 See Rahner , K. , “ The Eternal Significance of the Humanity of Jesus for Our Relationship with God ,” TI 3 : 35 – 46 ; Google Scholar “‘Behold This Heart! Preliminaries to a Theology of Devotion to the Sacred Heart,” TI 3: 321-30; “Some Theses for a Theology of Devotion to the Sacred Heart,” TI 3: 331-52; and “ The Man with the Pierced Heart , Servants of the Lord , tr. Strachan , Richard ( New York : Herder and Herder , 1968 ), pp. 107 –19. Google Scholar Cf. Callahan, pp. 37, 46-48, 75-77, 90-100. See also Rahner , K. , “ E Latere Christi. Der Ursprung der Kirche als zweiter Eva aus der Seite Christi des zweiten Adam. Eine Untersuchung ueber den typologischen Sinn von Jo 19.34 ,” Diss., Innsbruck , 1936 . Google Scholar

14 I disagree with Gordon Kaufman who claims that we experience ourselves not God. See Kaufman , Gordon D. , Systematic Theology: A Historicist Perspective ( New York : Scribner's , 1968 ), esp. pp. 223 –34. Google Scholar

15 See Bernard of Clairvaux, Sermo in Cantico LXI , P.L. CLVIII, 761.; and Gertrude the Great, Life and Revelations of Saint Gertrude ( London : Burns & Oates , 1870 ), esp. pp. 236, 257, 315, and 414 . Google Scholar Cf. Bynum , Caroline W. , Jesus as Mother: Studies in the Spirituality of the High Middle Ages ( Berkeley : University of California Press , 1982 ), pp. 175 – 209 . Google Scholar See also Rahner , , “ E Latere ,” pp. 102 – 104 . Google Scholar Cf. Callahan, pp. 11-13.

16 See Rahner , , TI 3 : 352 Google Scholar , and “E Latere Christi.” Cf. Callahan, pp. 14-27.

17 See Rahner , K. , Visions and Prophecies , tr. Henkey , Charles and Strachan , Richard ( London : Burns & Oates , 1963 ), esp. pp. 53, 63, and 68 . Google Scholar Cf. Egan , Harvey D. S.J. , , What Are They Saying About Mysticism? ( New York : Paulist , 1982 ), pp. 9, 119 –20; Google Scholar and Christian Mysticism: The Future of a Tradition ( New York : Pueblo , 1984 ), pp. 101–06, 275–77, 303 –20. Google Scholar

18 For the use of the metaphor of earth-womb and woman as earth-womb, see Weber , Christin Lore , WomanChrist: A New Vision of Feminist Spirituality ( San Francisco : Harper & Row , 1987 ), pp. 8, 19, 48, 64–65, 67, 72–73, 142 . Google Scholar

19 See Hobday , Jose , “ Seeking a Moist Heart: Native American Ways for Helping the Spirit ” in Western Spirituality , ed. Fox , Matthew ( Santa Fe, NM : Bear & Co. , 1981 ), pp. 317 –29. Google Scholar

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Volume 16, Issue 2
Annice Callahan (a1)
DOI: https://doi.org/10.1017/S0360966900040500

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The Difference Between Religion and Spirituality

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Spirituality vs Religion- 20 Differences

1. Spirituality is Personal; Religion is Organized

2. Spirituality is Fluid; Religion is Rigid

3. Spirituality Embraces All; Religion May Exclude Some

4. Spirituality Has No Hierarchy; Religion Often Does

5. Spirituality is Irreligious; Religion is Holy

6. Spirituality is All About Meditation; Religion is About Prayer

7. Spirituality is for the ‘Nones’; Religion is for the Devout

8. Spirituality is Free from Dogma; Religion is Dogmatic

9. Spirituality Seeks Inner Peace; Religion Strives for Salvation

10. Spirituality Encourages Questioning; Religion Values Faith

11. Spirituality is Inclusive of All Beliefs; Religion Adheres to Specific Tenets

12. Spirituality is a Quest for Self; Religion is a Quest for Community

13. Spirituality is Transcendent; Religion is Immanent

14. Spirituality Values Experience; Religion Values Tradition

15. Spirituality is Eclectic; Religion is Canonical

16. Spirituality is a Personal Journey; Religion is a Communal Journey

17. Spirituality is About Connection; Religion is About Conformity

18. Spirituality is Inward; Religion is Outward

19. Spirituality is Dynamic; Religion is Steady

20. Spirituality is Inclusive; Religion Can Be Exclusive

FAQs- Spirituality vs Religion

3. Do you have to choose between spirituality and religion?

4. Can atheists or agnostics be spiritual?

5. Is it possible to change from a religious path to a spiritual one, or vice versa?

6. How can I explore my spirituality or religion further?

7. Can spirituality and religion coexist peacefully?

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Spirituality vs. Religion: 6 Fundamental Differences You Should Know

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Spirituality vs. Religion: 6 Key Differences

1. There are no rules to spirituality

2. Spirituality is based only on love and not fear

3. Religion tells you the truth, spirituality allows you to discover it

4. Religion separates, spirituality unites

5. The difference between karma and punishment

6. Walk your path

Spiritual vs. Religious People: What Is the Difference?

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Spirituality vs. Religion: Understanding the Key Differences