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[[파일:NGC7293 (2004).jpg|thumb|[[나선 성운]]: 때때로 "신의 눈(Eye of God)"이라고도 불린다]]
'''영성'''(靈性, Spirituality)은 이 낱말이 사용되고 있는 문맥에 따라 다음의 것들을 의미한다: (1) 궁극적 또는 비물질적 [[실재]](實在, reality),<ref>Ewert Cousins, preface to Antoine Faivre and Jacob Needleman, 《Modern Esoteric Spirituality》, Crossroad Publishing 1992.</ref> (2) 자신의 존재의 에센스(essence, 정수)를 발견 할 수 있게 하는 내적인 길(inner path), 또는 (3) 의거하여 살아야 할 준칙으로서의 가장 깊은 가치들과 의미들<ref>Philip Sheldrake, 《A Brief History of Spirituality》, Wiley-Blackwell 2007, 1-2쪽</ref>
[[명상]](meditation), [[기도]](prayer), [[묵상]] 또는 [[관조]](contemplation)를 포함한 영적 수행들(spiritual practices)은 각 개인 자신의 내적인 삶(inner life, 내적인 생명)을 발전시키려는 목적으로 행하여진다. 영성(靈性, Spirituality)을 믿고 이에 의거하여 실천하는 사람들의 입장에서 볼 때, 이러한 영적 수행들은 바르게 수행되었을 때 그 결과로서 다음과 같은 경험들에 도달하게 한다고 여겨진다:<ref>Margaret A. Burkhardt and Mary Gail Nagai-Jacobson, 《Spirituality: living our connectedness》, Delmar Cengage Learning, xiii쪽</ref> (1) 더 커다란 [[실재]]와 연결 또는 합일되는 경험을 통해 더 커다란 [[자아]](自我, self)에 이르는 것, (2) 다른 사람들 또는 사람들의 공동체와 연결 또는 합일되는 경험, (3) [[자연]](nature) 혹은 [[우주]](cosmos)와 연결 또는 합일되는 경험, (4) [[신성]](神性)의 영역(divine realm)과 연결 또는 합일되는 경험
영성(靈性, Spirituality)은 종종 삶에서 영감을 주고 삶의 방향을 알려주는 원천인 것으로 경험되고 있다.<ref>Kees Waaijman, 《Spirituality: forms, foundations, methods》 Leuven: Peeters, 2002, 1쪽</ref> 또한, 영성은 비물질적 실재들을 믿는 것이나 [[우주]] 또는 [[세상]]의 본래부터 내재하는 성품(immanent nature) 또는 초월적인 성품(transcendent nature)을 경험하는 것을 뜻하기도 한다.
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[[Image:NGC7293 (2004).jpg|thumb|The [[Helix Nebula]], sometimes called the "Eye of God"]]
'''Spirituality''' can refer to an ultimate or immaterial [[reality]];<ref>Ewert Cousins, preface to Antoine Faivre and Jacob Needleman, ''Modern Esoteric Spirituality'', Crossroad Publishing 1992.</ref> an [[inner path]] enabling a person to discover the essence of their being; or the “deepest values and meanings by which people live.”<ref>Philip Sheldrake, ''A Brief History of Spirituality'', Wiley-Blackwell 2007 p. 1-2</ref> Spiritual practices, including [[meditation]], [[prayer]] and [[contemplation]], are intended to develop an individual's inner life; such practices often lead to an experience of connectedness with a larger reality, yielding a more comprehensive [[self]]; with other individuals or the human community; with [[nature]] or the [[cosmos]]; or with the [[Divinity|divine]] realm.<ref>Margaret A. Burkhardt and Mary Gail Nagai-Jacobson, ''Spirituality: living our connectedness'', Delmar Cengage Learning, p. xiii</ref> Spirituality is often experienced as a source of inspiration or orientation in life.<ref>Kees Waaijman, Spirituality: forms, foundations,methods Leuven: Peeters, 2002 p. 1</ref> It can encompass belief in immaterial realities or experiences of the [[immanent]] or [[transcendent]] nature of the world.
==Definition==
{{Expand section|more about how the different religions define spirituality|date=November 2009}}
Traditionally, religions have regarded spirituality as an integral aspect of [[religious experience]]. Many do still equate spirituality ''with'' religion, but declining membership of organized religions and the growth of secularism in the [[Western culture|western world]] has given rise to a broader view of spirituality.
[[Secular spirituality]] carries connotations of an individual having a spiritual outlook which is more personalized, less structured, more open to new ideas/influences, and more pluralistic than that of the doctrinal faiths of organized religions. At one end of the spectrum, even some [[atheism|atheist]]s are spiritual. While atheism tends to lean towards skepticism regarding supernatural claims and the existence of an actual "spirit", some atheists define "spiritual" as nurturing thoughts, emotions, words and actions that are in harmony with a belief that the entire universe is, in some way, connected; even if only by the mysterious flow of cause and effect at every scale.<ref>http://www.centerforabetterworld.com/SpiritualAtheism/f-about-spiritual-atheism.htm</ref>
In contrast, those of a more '[[New Age|New-Age]]' disposition see spirituality as the active connection to some [[energy (spirituality)|force/power/energy/spirit]], facilitating a sense of a deep [[self (philosophy)|self]].
For some, spirituality includes [[introspection]], and the development of an individual's inner life through practices such as meditation, prayer and contemplation. Some modern religions also see spirituality in everything: see [[pantheism]] and [[neo-Pantheism]]. In a similar vein, [[Religious Naturalism]] has a spiritual attitude towards the awe, majesty and mystery it sees in the natural world.
==Spiritual path==
Spirituality, in a wide variety of cultural and religious concepts, is itself often seen as incorporating a spiritual path, along which one advances to achieve a given objective, such as a higher state of awareness, outreach wisdom or communion with [[God]] or with [[creation]]. [[Plato]]'s [[Allegory of the Cave]], which appears in book VII of [[The Republic (Plato)|The Republic]], is a description of such a journey, as are the writings of [[Teresa of Avila]]. The spiritual journey is a path that has a dimension primarily [[subjective]] and [[individual]]. For a spiritual path may be considered a path of short duration, directed at a specific target, or a lifetime. Every event of life is part of this journey, but in particular one can introduce some significant moments or milestones, such as the practice of various spiritual disciplines (including [[meditation]], [[prayer]], [[fasting]]), the comparison with a person believed with deep spiritual experience (called a teacher, assistant or spiritual preceptor, [[guru]] or otherwise, depending on the cultural context), the personal approach to [[sacred text]]s, etc. If the spiritual path is the same in whole or in part, with an initiatory path, there may be real evidence to overcome. Such tests usually before a social significance, are a "test" for the individual of his reaching a certain level. Spirituality is also described as a process in two phases: the first on inner growth, and the second on the manifestation of this result daily in the [[world]].
<ref>Azeemi, K.S. (2005). ''Muraqaba: The Art and Science of Sufi Meditation''. Houston: Plato.</ref>
<ref>Bolman, L.G., and Deal, T. E. (1995). ''Leading With Soul''. San Francisco: Jossey-Bass.</ref>
<ref>Borysenko, J. (1999). ''A Woman's Journey to God''. New York: Riverhead Books.</ref>
<ref>Cannon, K.G. (1996). ''Katie's Canon: Feminism and the Soul of the Black Community''. New York: Continuum.</ref>
<ref>Deloria, V. (1992). ''God is Red'', 2d Ed. Golden, Co: North American Press.</ref>
<ref>Dillard, C. B.; Abdur-Rashid, D.; and Tyson, C. A. "My Soul is a Witness." ''International Journal of Qualitative Studies in Education'', 13, No. 5 (September 2000): 447-462.</ref>
<ref>Dirkx, J.M. (1997). "Nurturing Soul in Adult Learning." ''Transformative Learning in Action. New Directions for Adult and Continuing Education'', No. 74, edited by P. Cranton, pp. 79-88. San Francisco: Jossey-Bass.</ref>
<ref>Eck, D. (2001). ''A New Religious America''. San Francisco: Harper.</ref>
<ref>English, L., and Gillen, M., eds. (2000). ''Addressing the Spiritual Dimensions of Adult Learning: New Directions for Adult and Continuing Education'', No. 85. San Francisco: Jossey-Bass.</ref>
<ref>Taisen Deshimaru (1982). ''The Practice of Concentration''. Ubaldini Publishers.</ref>
<ref>Basho (1992). ''The Hermitage of Illusory Dwelling''. Edizioni Se.</ref>
<ref>Hoseki Schinichi Hisamatsu (1993). ''The Fullness of Nothing''. Il Melangolo.</ref>
==Religion==
Whilst the terms ''spirituality'' and ''religion'' can both refer to the search for the Absolute or [[God]], an increasing number of people have come to see the two as separate entities, religion being just one way in which humans can experience spirituality. [[Cultural history|Cultural historian]] and [[yogi]] [[William Irwin Thompson]] states, "Religion is not identical with spirituality; rather religion is the form spirituality takes in civilization."{{Citation needed|date=January 2010}}
Those who speak of spirituality outside of religion often define themselves as [[SBNR]] or "spiritual but not religious" and generally believe in the existence of many different "spiritual paths" - emphasizing the importance of finding one's own individual path to spirituality. According to one poll, some 24±4% of the United States population identifies itself as spiritual but not religious.<ref>http://www.beliefnet.com/News/2005/08/Newsweekbeliefnet-Poll-Results.aspx#spiritrel</ref> One might say then, that a key difference is that religion is a type of formal external search, while spirituality is defined as a search within oneself.
The experience of 'spirituality'; the human emotions of awe, wonder and reverence, are also the province of the secular/scientific, in response to their highest values,{{Vague|November 2009|date=November 2009}} or when observing or studying nature, or the universe.<ref>Keith Lockitch "Rescuing spirituality from religion."[http://www.aynrandcenter.org The Ayn Rand Center for Individual Rights] September 17, 2009.</ref>
==Science==
{{See also|Relationship between religion and science|Quantum mysticism}}
A number of authors have suggested that there are [[Quantum mysticism|spiritual consequences]] of [[quantum physics]]. Examples are physicist-philosopher [[Fritjof Capra]];<ref name='Capra'>{{Citation | last = Capra | first = Fritjof | authorlink = Fritjof Capra | coauthors = | title = The Tao of Physics: an exploration of the parallels between modern physics and Eastern mysticism, 3rd ed. | publisher = Shambhala Publications | date = 1991 (1st ed. 1975) | location = Boston, MA | pages = | url = | doi = | id = | isbn = 0877735948 }}</ref> [[Ken Wilber]], who proposes an "Integral Theory of Consciousness"; theoretical nuclear physicist [[Amit Goswami]], who views a universal [[consciousness]], not matter, as the ground of all existence ([[monistic idealism]]); [[Ervin László]], who posits the "[[Vacuum state|quantum vacuum]]" as the fundamental [[energy]]- and [[information]]-carrying field ("Akashic field") that informs not just the current universe, but all universes past and present (collectively, the "[[Metaverse]]").<ref>Laszlo, Ervin, "CosMos:A Co-creator's Guide to the Whole World", Hay House, Inc, 2008, ISBN 1-4019-1891-3, pg. 53-58</ref>
==Personal well-being ==
In keeping with a general increase in interest in spirituality and [[alternative medicine|complementary and alternative treatments]], prayer has garnered attention among some [[behavioral science|behavioral scientists]]. Masters and Spielmans<ref>Masters, K.S. & Spielmans, G.I (2007). "Prayer and health: review, meta-analysis, and research agenda", ''Journal of Behavioral Medicine'', 30(4), 329-338.</ref> have conducted a [[meta-analysis]] of the effects of distant [[Intercession|intercessory]] prayer, but detected no discernible effects.
Spirituality has played a central role in [[self-help]] movements such as [[Alcoholics Anonymous]]: "...if an alcoholic failed to perfect and enlarge his spiritual life through work and self-sacrifice for others, he could not survive the certain trials and low spots ahead...."<ref>'''Alcoholics Anonymous''', p.14-15.</ref>
If spirituality is understood as the search for or the development of [[inner peace]] or the foundations of [[happiness]], then [[spiritual practice]] of some kind is essential for personal well being. This activity may or may not include belief in supernatural beings. If one has such a belief and feels that relationship to such beings is the foundation of happiness then spiritual practice will be pursued on that basis: if one has no such belief spiritual practice is still essential for the management and understanding of thoughts and emotions which otherwise prevent happiness. Many techniques and practices developed and explored in religious contexts, such as [[meditation]], are immensely valuable in themselves as [[Life skills|skills]] for managing aspects of the [[introspection|inner life]].<ref>"The lost Art of being happy - spirituality for skeptics" Wilkinson 2007</ref><ref>"Happiness, a guide to one of life's most important skills" Ricard 2007</ref>
==Near-death experience (NDE)==
{{Main|Near death experience}}
If [[consciousness]] exists apart from the body, which includes the brain, one is attached not only to the material world, but to a non-temporal (spiritual) world as well. This thesis is considered to be analyzed by testing the reports from people who have experienced [[death]]. However, some researchers consider that NDEs are actually [[Rapid eye movement sleep|REM]] intrusions triggered in the [[Human brain|brain]] by traumatic events like [[cardiac arrest]]<ref>http://science.howstuffworks.com/science-life-after-death.htm</ref>.
==Opposition==
The [[scientific method]] takes as its basis [[empiricism|empirical]], repeatable [[observation]]s of the [[philosophical naturalism|natural world]]. Critics such as [[William F. Williams]] have labeled spirituality as [[pseudo-science|pseudoscientific]] and opposed ideas and beliefs that include supernatural forces yet are presented as having a scientific character, citing the imprecision of spiritual concepts and the subjectivity of spiritual experience.{{Citation needed|date=March 2009}}
==Positive psychology==
Spirituality has been studied in [[positive psychology]] and defined as the search for "the sacred," where "the sacred" is broadly defined as that which is set apart from the ordinary and worthy of veneration. Spirituality can be sought not only through traditional organized religions, but also through movements such as the [[feminist theology]] and ecological spirituality (see [[Green politics]]). Spirituality is associated with [[mental health]], managing [[substance abuse]], [[marriage|marital]] functioning, [[parenting]], and [[life skills|coping]]. It has been suggested that spirituality also leads to finding purpose and [[meaning of life|meaning in life]].<ref name="PP11">{{Citation
| last = Snyder
| first = C.R.
| author-link = C. R. Snyder
| last2 = Lopez
| first2 = Shane J.
| title = Positive Psychology
| publisher = Sage Publications, Inc.
| year = 2007
| chapter = 11
| isbn = 076192633X}}
</ref>
==Origin==
See [[Timeline of religion]] and [[Evolutionary origin of religions]]
==History==
{{See also|History of religion}}
Spiritual innovators who operated within the context of a religious tradition became [[marginalized]] or suppressed as [[heresy|heretics]] or separated out as [[Schism (religion)|schismatics]]. In these circumstances, [[anthropologist]]s generally treat so-called "spiritual" practices such as [[shamanism]] in the sphere of the religious, and class even non-traditional activities such as those of Robespierre's [[Cult of the Supreme Being]] in the province of religion.<ref>Jordan, David, "The Revolutionary Career of Maximilien Robespierre", University of Chicago Press, 1989, ISBN 0-226-41037-4, pg. 201</ref>
Eighteenth-century [[Age of Enlightenment|Enlightenment]] thinkers, often opposed to [[clericalism]] and skeptical of religion, sometimes came to express their more emotional responses to the world under the rubric of [[Sublime (philosophy)|"the Sublime"]] rather than discussing "spirituality". The spread of the ideas of [[modernity]] began to diminish the role of religion in society and in popular thought.
Schmidt sees [[Ralph Waldo Emerson]] (1803–1882) as a pioneer of the idea of spirituality as a distinct field.<ref>Schmidt, Leigh Eric. ''Restless Souls : The Making of American Spirituality''. San Francisco: Harper, 2005. ISBN 0-06-054566-6</ref>
In the wake of the [[Friedrich Nietzsche|Nietzschean]] concept of the "[[God is dead|death of God]]" in 1882, people not persuaded by scientific [[rationalism]] turned increasingly to the idea of spirituality as an alternative both to [[materialism]] and to traditional religious [[dogma]].
Important early 20th century writers who studied the phenomenon of spirituality include [[William James]] (''[[The Varieties of Religious Experience]]'' (1902)) and [[Rudolph Otto]] (especially ''[[The Idea of the Holy]]'' (1917)).
The distinction between the spiritual and the religious became more common in the popular mind during the late 20th century with the rise of [[secularism]] and the advent of the [[New Age]] movement. Authors such as [[Chris Griscom]] and [[Shirley MacLaine]] explored it in numerous ways in their books. [[Paul Heelas]] noted the development within New Age circles of what he called "seminar spirituality":<ref>
Robert C. Fuller, a [[Ph. D]] in "Religion and Psychological Studies" and "American Religion.", said of spirituality:
"Spirituality exists wherever we struggle with the issues of how our lives fit into the greater scheme of things. This is true when our questions never give way to specific answers or give rise to specific practices such as prayer or meditation. we encounter spiritual issues every time we wonder where the universe comes from, why we are here, or what happens when we die. We also become spiritual when we become moved by values such as beauty, love, or creativity that seem to reveal a meaning or power beyond our visible world. An idea or practice is "spiritual" when it reveals our personal desire to establish a felt-relationship with the deepest meanings or powers governing life."
Paul Heelas, ''The New Age Movement: The Celebration of the Self and the Sacralization of Modernity''. Oxford: Blackwell, 1996, page 60. Cited in [[Anthony Giddens]]: ''Sociology''. Cambridge: Polity, 2001, page 554.</ref> structured offerings complementing [[consumerism|consumer]] choice with spiritual options.
==Study==
The scholarly field of spirituality remains ill-defined. It overlaps with disciplines such as [[theology]], [[religious studies]], [[kabbalah]], [[anthropology]], [[sociology]], [[psychology]], [[parapsychology]], [[pneumatology]], [[monadology]], [[logic]] (if involving a spiritual [[Logos]]) and [[esotericism]].
In the late 19th century a Pakistani scholar [[Khwaja Shamsuddin Azeemi]] wrote of and taught about the science of [[Islamic]] spirituality, of which the best known form remains the [[Sufi]] tradition (famous through [[Rumi]] and [[Hafez]]) in which a spiritual master or [[Pir (Sufism)|''pir'']] transmits spiritual discipline to students.<ref>
Azeemi,K.S., "Muraqaba: The Art and Science of Sufi Meditation". Houston: Plato, 2005. (ISBN 0-9758875-4-8), Pg. xi</ref>
Building on both the [[Western mystery tradition|Western esoteric tradition]] and [[theosophy]],<ref>Olav Hammer, ''Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age'', ISBN 90-04-13638-X</ref> [[Rudolf Steiner]] and others in the [[anthroposophy|anthroposophic]] tradition have attempted to apply systematic methodology to the study of spiritual phenomena,<ref>Robert McDermott, ''The Essential Steiner'', ISBN 0-06-065345-0, pp. 3-4</ref> building upon [[ontological]] and [[epistemological]] questions that arose out of [[transcendental philosophy]].<ref>Jonael Schickler, ''Metaphysics as Christology: An odyssey of the Self from Kant and Hegel to Steiner'' (Ashgate New Critical Thinking: 2005) pp. 138ff</ref> This enterprise does not attempt to redefine natural science, but to explore inner experience — especially our thinking — with the same rigor that we apply to outer (sensory) experience.
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==함께 보기==
* [[사후세계]](Afterlife)
* [[신]](Deities)
* [[신성]](Divinity)
* [[종교]](Religion)
* [[초자연]](Supernatural)
* [[초현상]](Paranormal)
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==See also==
{{Portal|Spirituality}}
* [[Afterlife]]
* [[Deities]]
* [[Religion]]
* [[Supernatural]]
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==주석==
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==Notes and references==
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==참고 문헌==
* 본 문서는 2010년 8월 11일자의 영문 Wiki를 기초로 작성된 내용이 포함되어 있습니다.
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==Further reading==
*''A Course in Miracles''. 2nd ed., Mill Valley: Foundation for Inner Peace, 1992, ISBN 0-9606388-9-X.
*[[Khwaja Shamsuddin Azeemi|Azeemi, K.S.]]''Muraqaba: The Art and Science of Sufi Meditation''. Houston: Plato, 2005. (ISBN 0-9758875-4-8)
*Bjelica, Drago ''The Bible For The New Age'' ([http://thebibleforthenewage.com Online]). 2009.
*Bolman, L. G., and Deal, T. E. ''Leading With Soul''. San Francisco: Jossey-Bass, 1995.
*Borysenko, J. ''A Woman's Journey to God''. New York: Riverhead Books, 1999.
*Cannon, K. G. ''Katie's Canon: Womanism and the Soul of the Black Community''. New York: Continuum, 1996.
*Cappel, Constance, "Dera Poetry," Philadelphia, PA: Xlibris, 2007.
*Cheroff, Seth, ''The Manual For Living''. CO Spirit Scope, 2008.
*{{Citation|last=Clift|first=Jean Dalby|year=2008|title=The Mystery of Love and the Path of Prayer|isbn=978-1440466373}}
*Deloria, V., Jr. ''[[God is Red]]''. 2d Ed. Golden, Co: North American Press, 1992, ISBN 1-55591-904-9.
*Dillard, C. B.; Abdur-Rashid, D.; and Tyson, C. A. "''My Soul is a Witness''." ''International Journal of Qualitative Studies in Education 13'', no. 5 (September 2000): 447-462.
*Dirkx, J. M. "''Nurturing Soul in Adult Learning''." in ''Transformative Learning in Action''. ''New Directions for Adult and Continuing Education'' No. 74, edited by P. Cranton, pp. 79–88. San Francisco: Jossey-Bass, 1997.
*Downey, Michael. ''Understanding Christian Spirituality''. New York: Paulist Press, 1997.
*Eck, Diana L. ''A New Religious America''. San Francisco: Harper, 2001.
*Elkins D.N. et al. (1998)Toward a humanistic-phenomenological spirituality: definition, description and measurement. ''Journal of Humanistic Psychology'' 28(4), 5-18
*English, L., and Gillen, M., eds. ''Addressing the Spiritual Dimensions of Adult Learning''. ''New Directions for Adult and Continuing Education'', No. 85. San Francisco: Jossey-Bass, 2000.
*Haisch, Bernard ''The God Theory: Universes, Zero-point Fields, and What's Behind It All'', ([http://www.thegodtheory.com/preface.html Preface]), Red Wheel/Weiser, 2006, ISBN 1-57863-374-5
*Hein, David. "Christianity and Traditional Lakota / Dakota Spirituality: A Jamesian Interpretation." ''The McNeese Review'' 35 (1997): 128-38.
*Hein, David, and Edward Hugh Henderson, editors. ''Captured by the Crucified: The Practical Theology of Austin Farrer''. New York and London: Continuum / T & T Clark, 2004. About the spiritual theology of [[Austin Farrer]]; includes chapter on "Farrer's Spirituality" by [[Diogenes Allen]].
*Hein, David, and Charles R. Henery, editors. ''Spiritual Counsel in the Anglican Tradition''. Eugene, OR: Wipf & Stock; Cambridge, UK: James Clarke & Co., 2010.
*Holtje, D. (1995). ''From Light to Sound: The Spiritual Progression''. Temecula, CA: MasterPath, Inc. ISBN 1-885949-00-6
*Martsolf D.S. and Mickley J.R. (1998) "The concept of spirituality in nursing theories: differing world-views and extent of focus" Journal of Advanced Nursing 27, 294-303
* Masters, K.S. & Spielmans, G.I (2007). "Prayer and health: review, meta-analysis, and research agenda", ''Journal of Behavioral Medicine'', 30(4), 329-338.
*[[Harold W. Percival|Percival, Harold W.]] Thinking and Destiny, ISBN 0-911650-06-7
*Perry, Whitall N. ''A Treasury of Traditional Wisdom: An Encyclopedia of Humankind’s Spiritual Truth''. Louisville: Fons Vitae books, 2000, ISBN 1-887752-33-1
*Roberts, Jane (1970). ''The Seth Material''. reprinted (2001) New Awareness Network. ISBN 978-0-9711198-0-2
*Roberts, Jane and Robert F. Butts (1972). ''Seth Speaks: The Eternal Validity of the Soul''. reprinted (1994) Amber-Allen Publishing. ISBN 1-878424-07-6
*Roberts, Jane (1974). ''The Nature of Personal Reality''. Prentice-Hall. reprinted (1994) Amber-Allen Publishing. ISBN 1-878424-06-8
*Sri Nisargadatta Maharaj, ''I Am That'', Acorn Press, 1990, ISBN 0-89386-022-0
*Schmidt, Leigh Eric. ''Restless Souls : The Making of American Spirituality''. San Francisco: Harper, 2005. ISBN 0-06-054566-6
*Shahjahan, R. A. (2005) Spirituality in the academy: Reclaiming from the margins and evoking a transformative way of knowing the world" ''International Journal of Qualitative Studies in Education 18''(6): 685-711.
*Shahjahan, R.A. (2010). Toward a spiritual praxis: The role of spirituality among faculty of color teaching for social justice, ''The Review of Higher Education, 33''(4), 473-512.
*Steiner, Rudolf, ''How to Know Higher Worlds: A Modern Path of Initiation''. New York: Anthroposophic Press, (1904) 1994. ISBN 0-88010-372-8
*Steiner, Rudolf, ''Theosophy: An Introduction to the Supersensible Knowledge of the World and the Destination of Man''. London: Rudolf Steiner Press, (1904) 1994
*Thompson, William Irwin, ''The Time Falling Bodies Take to Light: Mythology, Sexuality, and the Origins of Culture'' (New York: St. Martin's Press, 1981).
*Wapnick, Kenneth, ''The Message of A Course in Miracles''. Roscoe, NY: Foundation for A Course in Miracles, 1997, ISBN 0-933291-25-6.
*Wakefield, Gordon S.(ed.), ''A Dictionary of Christian Spirituality''. London: SCM, 1983.
*Wilkinson, Tony, "The Lost Art of Being Happy - Spirituality for Sceptics" Findhorn Press 2007, ISBN 978-1-84409-116-4
*Zagano, Phyllis Twentieth-Century Apostles: Contemporary Spirituality in Action (Collegeville, MN: Liturgical Press, 1999)
*Zagano, Phyllis "Woman to Woman: An Anthology of Women's Spiritualities (Collegeville, MN: Liturgical PRess) 1993.
*Zajonc, Arthur, ''The New Physics and Cosmology Dialogues with the Dalai Lama''. Oxford: Oxford University Press, 2004,ISBN 0-19-515994-2.
==External links==
*[http://www.dmoz.org/Society/Religion_and_Spirituality/ Religion and Spirituality at the Open Directory Project]
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