Sharing in God’s world, within

It is important when traveling on the journey to, and with, God that the individual is open to the very nature of God, being ever-present and beyond the imagining of Humanity. It is though this understanding that the individual is capable of embarking on the path to Spirituality. For Spirituality is not simply a private manifestation of Religion, but it has the potential to become our discernible embodiment of Faith. The Cambridge definition of spirituality assigns to it an intrinsic relationship to Religion. It appears on the face of it; to connect the process of spirituality, with the action of being religious. I would argue that Spirituality does not need to be connected to religion, but that it is a concept in-itself. That it is possible to be spiritual without being religious and religious without being necessarily spiritual. 

Religion is a process of behaving in particular ways. It involves belief-in, and worship of a God or Gods. It is outward and visible. There are programmatic rituals involved in the expression of Religiousness. The connection to dogma does not necessarily have to be limited to rituals and worship in ‘community’. Many deeply religious people have isolated themselves, willingly; giving up the world to focus on God. However, the commonly understood manifestation of Religion, being the Worship of God with others, is a concept that does not necessarily require spirituality (kind and good works), this form of religious expression finds its best description in the History of the Judeo-Christian world. The 8 Crusades between 1095-1270 were carried out in the name of religion. In this case the Roman Catholic Church. Whilst many of the participants of the crusades were spiritual, the Templar’s and the Lazurite’s, for example, being Warrior Monks. The outward sign of their journey to (and from) Jerusalem was war and conflict, and within that context, very devoid of spiritual compassion or love. They killed as they progressed. This is not in-keeping with the commonly understood nature of ‘God is love’. Lewis also says, “Every Christian would agree that a man’s spiritual health is exactly proportional to his love of God. But man’s love for God, from the very nature of the case, must always be very largely, and must often be entirely, a Need-love”.

Many people develop a way of life or approach to the world, which is manifest as spiritual rather than religious, as they reject organised ‘religion’ (such as the Church or The Temple). These practitioners can live very contented lives, without the protection of the bodies that regulate religion. Some seek out alternative ‘philosophies’ such as Spiritualism or Buddhism for example, both of which can be practiced by the individual (without necessarily a community or overarching body), and they are enriched by this expression of love, to and for, the world and the self. However, it must be said that some of these philosophies reject the concept of a God, rather reaching enlightenment through compassion and other forms of love.

Returning to the question, Spirituality vs Religion. The exploration above distinguishes between the two concepts. It shows that it is possible to have a spiritual life whilst not being religious, to any extent. It may be the case that many practicing ‘religious’, are in-fact spiritual in their commitment and motivation, and religious in their practice. This is an excellent compromise in the realms of love of God and of God’s love for us. However, those who seek only to find fulfilment through the spiritual, have the mutual ‘God Love’ without the intermediaries of Religion.

Both interpretations of faithfulness are equally as significant and powerful as each other. If used correctly each has the ability to bring light and love into the world. A world that is considerably lacking in loving expression and compassion.

When we speak of Spirituality it is often (but not always) used in conjunction with Divinity.  This is the concept of being ‘like a God’, or a God itself. It is not a distant relative of spirituality, but rather our passion for God, that can be reflected in our daily lives, through Eros, Ludus and finally Agape (for example). Loving others, reflects in ourselves and projects our intentions and motivations towards the world. When we seek God, we show love for Him; this is a Need-love (where we show our need for God) as Lewis said of Plato, Need-love is…the ‘son of Poverty’. 

This love is not erotic (Eros), nor is it simply a playful flirtation (Ludus). But rather a passion that consumes us and leaves us (in my mind), simply out of breath with possibilities, through the love of God (Agape). Our love for another whilst starting with Ludus, may never make it to Eros. However, for when that does occur, the love of both kinds has the potential to reach the realms of Divinity. Much like our loving nature when we seek, or are driven by, Agape. 

Where love of another reaches compassionate heights, we can begin to describe it as reflecting the Divine. The primal urge for simple ‘satisfaction’ of a need, does not bring us close to the Divine, being in that sense, the likeness to God. The above is how our love for self and others; in one person or many, may seek to find God. Divinity, however, exists without the need to it seek it out. It is more than just God. It is everything that contributes to our understanding of the Higher spiritual realm. The nature of the heavens and the influencing mechanisms of the Christ-energy (Godliness), that surrounds and penetrates us and binds us together. 

Amen.