The spirituality defines the dash of the heart or the whole of Croyances, practices and studies which treat living being in relation to its essential nature, its heart or its Spirit, in opposition to its material nature, its Incarnation and its transitory appearance in the world.
Spirituality leads its followers to steps which are not only intellectual but also emotional and mystical, seeking to generate the religious experiment (in the etymological direction and not dogmatic to connect itself to “larger than oneself”, God, the Oneself, the Conscience, the Heart).
Although the spiritual traditions naturally developed with time in the form of Église S, of Dogmas and more or less widespread Principles, the spiritual aspiration (as a need to seek the eternity hidden behind the évanescence of the world, or the Principle First), exists since mists of time, according to some like a means of not confronting the reality of our condition of mortal and according to others like the intrinsic memory of the immortality of the heart.
Various forms of modern spirituality
spirituality is an expression which indicates today very diverse forms of the spiritual search since the purely philosophical currents until those which imply the being in its totality, mental, emotional and spiritual by practices, the ritual ones, initiations or, more recently, associated therapies. The religion, which was during centuries the only allowed spiritual expression, is only one of the possible forms of spirituality. One speaks even today about a spirituality Laïque, even of a spirituality Athée.
Religious spirituality refers to the aspiration with " relier" (of Latin " Religare "). It is then a question primarily of being connected to God, or the Divin. By extension, the Religion is what tends to connect to the men and to nature but always on the basis of bond to God. The religious principles explain the reasons and the methods of this " religare" but the religion can produce completely opposite effects by leading humanity to the war and division. Religious spirituality developed without true competition during many centuries for the Christians, until the appearance of the sects Christian women (within the meaning of " branches nouvelles"), which separated the Catholiques from the Protestants, then of the Islam. In all the countries where Christianity had not managed to be essential by the force or the evangelization, the local religions continued to develop.
Since the birth of philosophy, men assert their spirituality without belonging to any religion: they express a victory of the humanism, which does not go inevitably with the Athéisme.
From second half of the 20th century develop nonreligious spiritual approaches, among which a mobility which is made call laic spirituality . Matthieu Ricard, interprets French 14° Dalaï Lama says being: “ Very attached to the concept of " spirituality laïque". The Dalai Lama declares that " the religion is a personal choice and that half of humanity in practice besides no and that on the other hand, the values of love, tolerance, compassion preached by Buddhism relate to all the human ones and to cultivate these values has nothing to do with the fact of being believing or not " . Laic spirituality is presented in the form of a universal vision of the spiritual intuition suitable for each human being, intuition which can be defined like one felt of unit with totality and a perception of a state to be transcending the matter. The not dogmatic spirituality laic known as, nonsectarian and opened with the debate and the progressive development of a more plain company and sharing common values.
In 2006, the philosopher Andre Count-Sponville revival the idea of a spirituality without God, in his work the spirit of atheism . But, before him, a philosopher as Vladimir Jankélévitch threw, following Bergson, the bases of a human spirituality, i.e. of the love, without to claim atheism.
Spirituality and psychotherapy
During the appearance of the first psychotherapies (Freud, Jung), some psychoanalysts came from there to conclude that some Pathologie S could not find a resolution by the only analyzes. After having shown the big role of the Company in the Neurosis, the analysis led sometimes to qualified problems of " spirituels". Certain psychoanalysts, of which (Jung), turned to the study of practices resulting from certain traditional religions in order to " to cure the âme".
In the doctrines like the Sufism, the Taoism, the Hindouisme or the Buddhism, the human being is regarded as suffering imbalance of its emotions, of its mental fixings, its " mémoires" and of the lack of harmony enters intellect, the body and the word. The " cure spirituelle" is generally required with the support and the framing of a Master, of a guide, called LAMA, Gourou or Cheykh according to the Tradition S. Through the relation between the disciple and the Master, this last played sometimes the part of a therapeutist before the hour, near to the " Patient " modern medicine.
This spiritual approach remains however limited today to the areas of the world where the relation of Master with disciple is accepted. In the countries Western and particularly those where secularity is combative with regard to the monk, and where the institutions tend to strongly frame the processes of care and therapy, this combination of the therapy and the spiritual approach (sometimes called " psycho-spiritualité") remain rather rare and often considered to be suspect.
Constancy and characteristics
the divinity is what expresses the transcendent character, unassignable and inexpressible of spirituality
- the heart indicates the spiritual capacity of the man, mysterious because not localisable in the body, the capacity to like
- the Liberté is another manner of expressing the same mystery, capacity of human to exceed all its conditionings instantaneously, by love
- the Sens is the back of the preceding capacity, the need for the human one, to give direction to its life
- the Intention is the instantaneous expression of freedom, its unperceivable movement
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