Comparing religion to spirituality

Many Westerners prefer to use the term spirituality rather than religion to describe their form of belief. This may reflect a large-scale disillusionment with organized religion that is occurring in much of the Western world (see Religion in Modernity). However, proponents of some forms of spirituality may represent a movement towards a more "modern"—more tolerant, less counter-factual, and more intuitive—form of religion. This is evidenced by apparently greater religious pluralism and movements such as the ecumenical movement within and transcending Christian denominations. There are corresponding moderating movements within Islam and other religious traditions.

In the East, however, spirituality is viewed as inseparable from religion. The Indic religions (Hinduism, Buddhism, Sikhism and Jainism) have always had incorporated into their very framework primary focuses on spirituality. Yoga, for example, was a natural outgrowth of the Vedic, Tantric, and Buddhist traditions, and is an extremely detailed, rational, and scientific approach to developing control of mind and body for the purpose of realizing spiritual truths such as uniting with the Divine. It built into the structure of scriptural injunctions and various cultural frameworks a universal understanding of the divinity of man. Thus, we see that spirituality has, in many Eastern religions, no separate existence.

Spirituality, in its Western comprehension, is religion cut loose from some of its bureaucratic trappings. The concept is neutral with regard to tolerance, etc. The same disillusionment often leads in the opposite direction, toward intolerance and violence. Many extreme sects lay claim to a higher spiritual basis. Some of those professing to have attained a higher spiritual plane are actually manipulative and intolerant.

It is possible, and perhaps advised, to keep in mind that there can be a rigid distinction between the mundane, earthly aspects of religion and the spiritual dimension. People can gain security from such things as regular attendance at Church, deepening knowledge of Scripture, and the social comfort of fervently agreeing with other believers. This sometimes is done without a corresponding spiritual dimension. Some people see this as being distant from God, but very 'religious'. Conversely those who consider themselves deeply involved with the Divine may have come to reject much of the recognised aspects of established religion. Indeed, some would feel that this is central to the beliefs of the founders of some religions: for example, Jesus was very critical of traditional interpretations of the established Judaism, and the perceived hypocrisy of some of its adherents at the time.

People disagree about whether religions have a spiritual or supernatural basis; an example of this is the belief that the modern ceremonies and canons of the Church have almost completely grown away from, or even are contrary to, the presumed original Divine revelation or source. This belief has arisen throughout history. One example is found in pre-Reformation Christianity, when 'Indulgences' (excusal of sin) were for sale, and corruption was endemic in Church appointments. Today, some would hold that extreme religious practices such as some punishments under Sharia law, or the historical burning of heretics, was not at all what God intended. Others find those practices repugnant to the secular ethics of a modern liberal democracy.

Religion in certain faith-systems can therefore draw itself into disrepute through the weaknesses of its practitioners, while spirituality can be independently, but invisibly, strong and flourishing.