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Copyright 2015 by Ram Lakhan Pandey Vimal and Vision Research Institute.
Authors permission is needed for re-producing and/or quoting any portion (except the quotes from other
authors). For referring, the following content should be included: Vimal, R. L. P. (2015). Meanings attributed to the
term Spirituality and Science underlying it: extended Dual-Aspect Monism. Vision Research Institute: Living Vision
and Consciousness Research [Available: updated version: http://sites.google.com/site/rlpvimal/Home/2015-Vimal-SpiritualityMeanings-LVCR-7-5.pdf], 7(5), 1-36. Added to Academia and Research Gate: 2015-10-04; DOI:
10.13140/RG.2.1.3689.0326. [Recent update: Monday, October 05, 2015, 10:31 AM]. This article started in Sept. 2015
and major updates are in: Oct. 2015; still in preparation stage. Comments and suggestions are most welcome and
should be emailed to rlpvimal@yahoo.co.in .
Abstract
Spirituality (: dhyaytmikt), as self-transcendence (selfforgetfulness, transpersonal identification, and mysticism), started in
northwest Indian subcontinent during the Indus Valley Civilization since RigVedic period (astronomical-sky-view 8000-4000 BC).
There are over 55 meanings attributed to the term spirituality, which were
categorized in two groups: religion-based and science-based spirituality. Any
person (theists, atheists, agnostics, humanists, hedonists, and so on) can be
spiritual.
Science is based on materialism metaphysics (foundation): non-mental
matter is fundamental and mind1 somehow emerges from it, which is close to
eastern Crvka/Lokyata view. However, religion is based on (a) idealism:
non-material mind is fundamental and matter-in-itself somehow congeals from
it, which is close to eastern Advaita, and/or (b) interactive substance dualism:
both matter and mind are fundamental but they can interact, which is close to
eastern Prakti (matter) and Purua (mind) of Skhya metaphysics.
Thus, the metaphysics of (a) science and science-based spirituality and (b)
religion and religion-based spirituality seem to contradict each other. In
addition, these three metaphysics have serious problems, such as an
explanatory gap problem in materialism and idealism, and thee association
problem in interactive substance dualism. We propose the least problematic
1
The western/scientific term mind is different from eastern term manas or mana, which is a
subtle matter, the central processor, and is liaison between Purua and Prakti. As per Rao
(1998), The manas is the central processor which selectively reflects on the material provided
by the senses and determines its character by assimilation and discrimination (p.319).
1. Introduction
Religion and spirituality may differ because the evidence for spiritual but
not religious exists (Saucier & Skrzypinska, 2006).
1.1. Religion
(i) Religion is a collection of (a) cultural systems, (b) belief systems, and (c)
worldviews, which relate humanity to spirituality and/or moral/ethical values
(Wikipedia, 2015b).
(ii) As per (Koenig, McCullough, & Larson, 2001), Religion is an organized
system of beliefs, practices, rituals, and symbols designed (a) to facilitate
closeness to the sacred or transcendent (God, higher power, or ultimate
truth/reality) and (b) to foster an understanding of one's relationship and
responsibility to others in living together in a community (p.18).
(iii) As per (Argyle & Beit-Hallahmi, 1975), religion is a system of beliefs in a
divine or superhuman power, and practices of worship or other rituals directed
towards such a power (p. 1).
We argue that although, worship and rituals are community activity, which
ties or binds people together (Saucier & Skrzypinska, 2006), they should not be
based on problematic metaphysics such as idealism/Advaita and/or interactive
substance dualism/Skhya; otherwise, superstitions are generated and the
2
benefits of religions are downgraded in the sense that they are based on
problematic metaphysics; rather, they should be based on the least
problematic extended dual-aspect monism to get more effective benefits (see
Section 2 below).
1.2. Spirituality
1.2.1. Development of spirituality: History
Spirituality
( ),
as
self-transcendence
(self-forgetfulness,
transpersonal identification, and mysticism), started in northwest Indian
subcontinent during the Indus Valley Civilization2 since Rig-Vedic period:
40002000 BC (Vimal & Pandey-Vimal, 2007), astronomical-sky-view 80004000 BC (Saroj Bala, 2012), Rmyaa (Rma: 51145075 BC (Saroj Bala,
2012), 8000-6000 BC: (Vartak, 1999)), Gt (Mahbhrata war: 3067 BC:
(Achar, 2010), 5561 BC: (Vartak, 1989), Vyas). Gt is based on Skhya (~
interactive substance dualism) (~1000600 BC?, Kapila: ~550 BC?, or before
3067-5561 BC) (Vimal, 2012b) and Advaita (~idealism). Rmyaa is based on
cit-acit Viidvaita and Kashmir Shaivism (~ dual aspect monism)(Mdhava
chrya, 1996 [1882]). There were also Crvka/Lokyata (~ materialist,
nstika, atheist) (Crvka, 800-500 BC; Chnakya, c. 350283 BC) (Vimal,
2012b) who seems to follow spiritual but not religious concept. Thus
spirituality as samadhi (transcendental) state subjective experiences (mental
entity), based on all four major groups of metaphysics, was well developed in
India long before developed in west.
In west, spirituality started from 5th century in a Biblical context (based on
idealism and interactive substance dualism metaphysics); then spirituality
designated the mental aspect of life in the 11th century ((Waaijman,
2000).p360). This was extended to social and psychological meaning in the
13th century, such as the realm of the inner life: The purity of motives,
affections, intentions, inner dispositions, the psychology of the spiritual life,
the analysis of the feelings ((Waaijman, 2000).p361). After this, two levels
(higher such as mysticism and quietism and lower forms) of spirituality were
2 As per (Wikipedia, 2015a), (a) The Indus Valley Civilization (IVC) was a Bronze Age
civilisation (33001300 BCE; mature period 26001900 BCE, pre-Harappan cultures starting
c.7500 BCE (Dua, 2015; Sengupta, 2013)) in northwest Indian subcontinent (including present
day Pakistan, northwest India (Doshi, 2015)) and also in some regions in northeast
Afghanistan (Overdorf, 2012; Wright, 2009). (b) in Indus-Sarasvati cities like Mohenjo Daro
and Harappa (now in Pakistan), Rakhigarhi, Banawali, and Kalimanga (Haryana and Panjab,
India) and Lothal, Kuntasi, Surotada, Dholavira (Gujrat, India). (c) As per (Dua, 2015), The
report, based on C 14 radio-dating, has said the mounds at Bhirrana village, on the banks of
Ghaggar river, in Fatehabad district [India] date back to 7570-6200 BC. Indias two villages
Bhirrana (Rajasthan) is the oldest Harappan site, and Rakhigarhi (Haryana) is the Asias
largest site (Doshi, 2015; Dua, 2015; Overdorf, 2012; Sengupta, 2013).
and revelations (p.13), (b) associated with religion (p.13), and (c) believing in
something larger than oneself (p.6). (Hamer, 2005)s definition of spirituality
includes self-transcendence that has 3 components: self-forgetfulness,
transpersonal identification, and mysticism.
19. As per (Saucier & Skrzypinska, 2006), Definitions of spirituality usually
put more emphasis on the individual and on subjective experience. [] we will
use the more precise term subjective spirituality closer in meaning to the
natural-language term mysticism.
20. As per (Snyder & Lopez, 2007), spirituality may denote almost any kind
of meaningful activity.
21. As per (Houtman & Aupers, 2007), modern spirituality is a blend of
eastern religions mystical and esoteric traditions and humanistic psychology
(that includes self-actualization and creativity).
22. (Sheldrake, 2007) links spirituality with deepest values and meanings
by which people live (p.1-2).
23. Spirituality signifies a process of transformation (personal development),
but in the sense of spiritual but not religious (Wong & Vinsky, 2009), which
likely indicates mystical preferences (Saucier & Skrzypinska, 2006).
24. (Puchalski et al., 2009) contend that "spirituality is the aspect of
humanity that refers to the way individuals seek and express meaning and
purpose and the way they experience their connectedness to the moment, to
self, to others, to nature, and to the significant or sacred.
25. As per (Beauregard & O'Leary, 2009), spirituality means any experience
that is thought to bring the experiencer into contact with the divine (in other
words, not just any experience that feels meaningful).
26. As per (King & Koenig, 2009), the best approach to the meaning of
spirituality lies in how it is used in language rather than in anything hidden in
the minds of those who use it. They proposed four components of spirituality
as follows, which are ordered in terms of increasing awareness of relationship
to something that is beyond empirical verification:
"1. Belief [:] An assent to or conviction about a domain or existence that
goes beyond the material world. This includes all manner of religious or other
beliefs that are not based on materialism.
2. Practice [:] Spiritual or religious practice at this level occurs without
conscious awareness of, or relationship to, the spiritual realm addressed.
Although it involves exercises of imagination and desire such as contemplation,
prayer, reading or reflection, the self is not moved by any direct experience of
relationship with or connection to the other.
3. Awareness [:] There is an awareness of being moved intellectually and/or
emotionally. It includes contemplation, prayer, meditation or reflection when
there is conscious awareness of, or response to, this dimension.
4. Experience [:] A discrete experience which may include diffusion of the
mind, loss of ego boundaries and a change in orientation from self towards or
beyond the material world. The experience usually comes unbidden but may
7
1.2.3. Overview
To sum up, there are over 27 definitions of spirituality from (McCarroll,
OConnor, & Meakes, 2005) and 28 definitions identified above, resulting about
55 meanings attributed to the term spirituality, extracted from the literature.
From the above multiple definitions, the meanings attributes to the term
spirituality include:
8
1. Transcendental experience/feelings/thought;
2. Life principle;
3. A process of re-formation/transformation;
4. A personal quest for the transcendent;
5. Relationship or connection with self, other, the cosmos, and God/
Transcendent;
6. A mechanism of enabling the individual to transcend the self in one
capacity or another;
7. The unifying force or integrative energy within the individual and/or world
and/or cosmos;
8. Personal and private;
9. Inner path that enables a person to discover the essence of their being.
10. Spirituality has 4 components: beliefs beyond material world, practice,
awareness, and transcendental experience; and
11. Self-transcendence (self-forgetfulness, transpersonal identification, and
mysticism).
Some of the definitions overlapped but others were apparently mutually
exclusive and this list is by no means exhaustive. Most can be regarded as
expressions of authors views based on nursing practice, mental health, and
medical health. The prospects for reaching any single, agreed, theory
independent definition of spirituality
thus appear remote, in analogy to
consciousness: (Vimal, 2009b). However, much confusion could be avoided if
authors were always to specify which aspects of spirituality they refer to when
using the term. Furthermore, the definitions were categorized based on
metaphysics in two groups: religion (idealism and/or interactive substance
dualism) based and science (secular/non-religion: materialism) based
spirituality. A working definition of spirituality is proposed below based on the
least problematic extended Dual-Aspect Monism (eDAM) metaphysics, which
brings them closer as discussed in (Vimal & Bhardwaj, 2015).
(or that of a brain-process) interacting with its environment, from the first-person
perspective (1pp). The environment can include other mind-brain systems, and
living and non-living systems. The spirituality or self-transcendence has three
components: self-forgetfulness, transpersonal identification, and mysticism.
Spirituality can be measured subjectively using a self-transcendence scale. Its
inseparable physical aspect from third person perspective (3pp) is related
neural-network and its activities, which can be measured using objective
method such as functional MRI.
The three components of spirituality and the self-transcendence scale of
(Cloninger, Svrakic, & Przybeck, 1993) are elaborated in (Hamer, 2005) and in
Sections 2.4. Any individual (theists, atheists, agnostics, humanists, hedonists,
and so on) can be spiritual.
Viidvaita. These views are extended to the five-component extended DualAspect Monism (eDAM: Dvi-Paka Advaita) framework (Vimal, 2008, 2010a,
2013, 2015c, 2015d), which is summarized in Section 1.2 of (Vimal, 2015a).
The extended Dual-Aspect Monism (eDAM, Dvi-Paka Advaita) brings
science, religion, and spirituality closer as elaborated in (Vimal & Bhardwaj,
2015).
comprises of: (a) the qualitative aspect of the entity-state which consists of
superposed potential basis-states related to forms, patterns of distribution of
matter/energy in space and time, and/or patterns of vibrations for both living
and non-living systems. And (b) the mental aspect of the entity-state which
consists of superposed potential basis-states (Section 1.2 of (Vimal, 2015c))
related to the potential primary irreducible subjective experiences (SEs)
representing the pre-existence of the potentiality of experiences for livingsystem and/or conscious artifacts. The degree of manifestation of 1pp-mental
aspect and that of the 3pp-physical aspect dependently co-arise (Vimal, 2009a);
this entails the inseparability between both aspects (Vimal, 2015a).
(II) Dual-mode and matching and selection mechanisms: This is
elaborated in (Vimal, 2010a). Concisely, the two modes are stimulusdependent-feed-forward-signals-related-mode and cognitive-feedback-signalsrelated-mode. They interact for conjugate matching and then the selection of a
specific subjective experience occurs and experienced by the self (Bruzzo &
Vimal, 2007) [] For experiencing a specific SE, there are three major
interacting signals: (i) stimulus-dependent feed forward (FF) signals, (ii) stimulirelated-memory-dependent cognitive feedback (FB) signals, and (iii) self-related
signal that is a part of reentrant FB signals. The self (a) is the SE of subject
(Bruzzo & Vimal, 2007), (b) consists of proto-self, core-self, and
autobiographical-self (Damasio, 2010), and (c) is the 1pp-mental aspect of a
state of self-related neural network (such as cortical midline structures:
(Northoff & Bermpohl, 2004)) and its activities. The matching/interaction is
between FF and FB signals; then the self-related signals interact with the
resultant signal representing the matching between stimulus-related FF signal
and cognitive FB signals; thus, there are interactions between the three major
signals; this interactive process can be called as the specific SE is selected and
experienced by the self (Vimal, 2015a).
(III) Variation of the degree of manifestation of aspects: This is
discussed in (Vimal, 2013). The concept of the varying degrees of the
manifestation (appearance/strength) of aspects means that the degree of the
appearance and/or strength of aspects varies depending on the levels of
entities. At each level, the manifestation of aspects is through dependent coorigination (Ngrjuna & Garfield, 1995; Vimal, 2015b), i.e., through coevolution, adaptation, natural selection, co-development and sensorimotor
tuning. For example, the degree of manifestation of mental aspect in an inert
non-conscious entity is zero and high in an awake-conscious entity. The third
component is varying degrees of manifestation (appearance/strength) of
physical aspect and qualitative/mental aspect depending on the levels of entities
and contexts, where contexts include entity-state, environment, background,
surround, and so on. In inert (nonliving) entities at classical level, such as a
molecule, the physical aspect of its state is from the objective third person
perspective (3pp) and the degree of its manifestation is high. [] The mental
aspect of a state of a living-system is from the subjective 1pp and the physical
12
aspect is from the objective 3pp. This implies that (a) the qualitative aspect,
such as forms and patterns, can be perceived or implicitly inferred from 3pp,
but (b) the mental aspect of a state of a non-living system is latent to us from
3pp. This does not mean that nonliving systems have consciousness like us
that is hidden; rather, the qualitative/mental aspect of a state of a nonliving
entity carries potential proto-experiences in superposed form as a Natures
mechanism for the pre-existence of potential SEs. We perceive the form, pattern
of distribution of matter/energy in space and time, and/or pattern of vibration
related to an inert entity, which indicates the existence of its qualitative aspect.
Therefore, it is better to use the term qualitative aspect in place of mental
aspect for non-living systems to address some biologists skepticism; for the
same reason, we use 1pp-mental aspect for conscious states and mental
aspect for non-conscious states (Vimal, 2015c).
(IV) Necessary conditions of consciousness: This is elaborated in (Vimal,
2015d). Briefly, the necessary conditions of access (reportable) consciousness
are the formation of neural-networks, wakefulness, reentrant interactions
among neural populations, fronto-parietal and thalamic-reticular-nucleus
attentional signals that modulate consciousness, integrated information in
complex of neural-network such as thalamocortical complexes with critical
spatiotemporal grain-size, working memory, stimulus contrast at or above
threshold level, and neural-network proto-experiences that are potential
subjective experiences. Attention and the ability to report are not necessary for
non-reportable phenomenal consciousness. The criterion for the selection of
necessary conditions of consciousness is that if any of these conditions is
missing, we will not have consciousness (Vimal, 2015a).
(V) Segregation, differentiation, and integration of information: This is
detailed in (Vimal, 2015c). Briefly, there are two steps: (i) the segregation of
information for the analysis of specific stimulus attribute and then (ii) the
integration of information for the synthesis of all attributes (related to
dimension such as redness, sub-mode such as color, and mode such as
vision), which results unified consciousness. In other words, the first stage of
processing is the segregation of information (such as the information related to
physical and conceptual attributes), which are analyzed and processed for
preciseness and specificity in different specialized neurons of related brain
areas. Then, the second stage of processing is the integration of information (or
binding of attributes) (related to different functions, concepts, experiences and
so on) in various neural-network-complexes, which results unified
consciousness. The term differentiation signifies that there are a large number
of possible functions and potential experiences; this leads to higher effective
information (Tononi, 2004). The integrated information theory (IIT) of
consciousness (Balduzzi & Tononi, 2009; Tononi, 2004, 2008, 2012) is based
on the materialistic identity theory (consciousness is integrated information) or
to some extent panpsychism (Tononi & Koch, 2014). However, both materialism
and panpsychism have serious problems (Vimal, 2010b, 2013). Therefore, IIT is
13
From http://en.wikipedia.org/wiki/God_gene
14
individuals are favored by natural selection because they are provided with an
innate sense of optimism, the latter producing positive effects at either a
physical and psychological level.
(Mathews, 2008) proposes the followings: A specific gene or set of genes are
responsible for the emergence of a specific trait or universal physical
characteristic, which has its neural correlates. For example, spirituality is also
a genetically inherited trait; it has specific gene(s) (such as VMAT2 gene or God
gene); it has spiritual cognitive function of experiencing self-transcendence;
and it has neural correlates such as God module(s) from which spiritual
cognition, sensation and behavior somehow arise. In other words, we are
perhaps hard-wired to experience such spiritual feelings, in analogy to
honeybees are forced to construct hexagonal shaped hives. God is not
necessarily something that exists out there, beyond and independent of us,
but rather as the product of an inherited perception, the manifestation of an
evolutionary adaptation that exists within the human brain (Mathews, 2008).
The self-transcendence and its three components are elaborated in (Vimal &
Bhardwaj, 2015). Einstein connected mysticism, creativity, and spirituality as,
The most beautiful and most profound religious emotion that we can
experience is the sensation of the mystical. In addition, this mysticality is the
power of all true science. If there is any such concept as a God, it is a subtle
spirit, not an image of a man that so many have fixed in their minds. In
essence, my religion consists of a humble admiration for this illimitable
superior spirit that reveals itself in the slight details that we are able to
perceive with our frail and feeble minds.
four major forces, fermions, and bosons should be somehow derived from it
Higgson as the manifestation of universal consciousness: One could argue that
Higgson is the manifestation of a more fundamental entity (see also (Zeps,
2012)), namely, the universal consciousness. (Hu & Wu, 2011) have
conjectured that the new particle discovered at the LHC, if real, is possibly the
manifestation of the zero-spin particle of the proposed principle of existence.
The candid God particle should (a) explain the creations of bosons and
fermions, the gravitational force, the strong force, the weak force, the
electromagnetic force, the origin of the Universe, the universal consciousness,
and our consciousness and experiences. To sum up, in the eDAM framework,
each fermion or boson including Higgs boson and field has inseparable mental
and physical aspects. Higgs field may be related to primal dual-aspect entity
(such as dual-aspect unmanifested Brahman) from which universe arose via
quantum fluctuations in primal empty-space (ground state of quantum field
with minimum energy or zero energy with zero space-time) (Vimal, 2012b).
3.1. Benefits
1. The data on religion and health are against the views of (Dawkins, 1976;
Dawkins, 1998) that the religion is not intrinsically beneficial. For example, the
data indicate less immune system dysfunction, hypertension, cancer, coronary
artery disease, stroke, and functional impairment, fewer negative health
behaviors (such as, drugs and alcohol abuse, smoking, risky sexual behaviors,
and inactive lifestyle), and lower overall mortality ((Koenig et al., 2001), p. 394).
As per (King & Koenig, 2009), One of the most enduring is that spiritual
and religious beliefs persist because they promote social cohesion and reduce
our fear of death [26,27]. Others have included the phenomenology of mental
events, our human first-person experience and use of language[18,28], and
natural selection of neural pathways implicated in so-called spiritual
perception, presumably because it has survival value[29,30].
2. In the majority of studies, with respect to mental health, religious and
spiritual involvement correlated with:
Well-being, happiness, and life satisfaction,
18
(i) Literature shows the positive effect of yoga and meditation on mental
health and reduction in anxiety.
(ii) There are different studies reported on link between religionspirituality and trauma-based mental health problems. Each studies shows
different results but each study reported that the positive religious coping,
religious openness, readiness to face existential questions, religious
participation, and intrinsic religiousness are typically associated with improved
post-traumatic recovery. So conclusion is that religion plays a central role in
the processes of reconstructing a sense of self and recovery.
(iii) Yoga and hence spirituality are the robust course of knowledge.
According to (Ahuja, 2014), by practicing yoga a person is supposed to reach a
state of mental equanimity, where responses to favorable or unfavorable
external events are well under the individuals control, and responses are
moderate in intensity. It also helps to reduce the stress level, psycho
physiological measurements related to anxiety and depression. Unique
frequency pattern of OM represent different forms of consciousness, not simply
degrees of relaxation.
(iv) According to (Kohls et.al., 2011), if a person gains an insight from
spirituality then s/he can fight with the level of distress, placebo responses and
effects and create positivity, motivation, social coherent and healing
environment.
hostility, and pessimism; these effects have poorer recovery from disease and
shortens life span. In other words, faith or belief including God alters the brain.
5. Problems of spirituality: As per (Martin, 2010), Spirituality without
religion can become a self-centered complacency divorced from the wisdom of a
community.
As per (King et al., 2013), People who have a spiritual understanding of life
in the absence of a religious framework are vulnerable to mental disorder [for
example, 77% more likely than the others to be drug-dependent, 72% more
likely to have a phobia, and 50% more likely to suffer from a generalized
anxiety]. Here, spirituality is defined by definitions (xvii) and (xviii) of Section
1.2. These problems occur most likely because the subjects are tuned to
problematic metaphysics, such as idealism, interactive substance dualism
and/or materialism. This hypothesis is testable by educating them to refrain
themselves from such metaphysics and follow the least problematic eDAM
framework.
4. Conclusions
1. The dominant metaphysics of science is materialism and that of religion
are idealism and/or interactive substance dualism; these metaphysics have
serious problems as elaborated in (Vimal, 2012a, 2012b). The five-component
extended dual-aspect monism (eDAM, Dvi-Paka Advaita) framework (Vimal,
2008, 2010a, 2013, 2015c, 2015d) is the best metaphysics so far because it
has the least number of problems.
2. Spirituality is an alerted (4th transcendental) state of our mind-brain
system. Its 1pp-mental aspect has 3 components: self-forgetfulness,
transpersonal identification, and mysticism (Hamer, 2005), which can be
subjectively measured using the self-transcendence scale of (Cloninger et al.,
1993). Its inseparable 3pp-physical aspect is related neural-network and its
activities, which can be measured using objective method such as functional
MRI and other method.
3. The eDAM metaphysics brings science and religions closer as elaborated
in (Vimal, 2012a, 2012b). Any person (atheist, theist, agnostic, humanists,
hedonists, and so on) can be spiritual and the eDAM framework brings
religion-based and science-based spirituality closer.
4. Religiosity and spirituality have many benefits; however, religions have
problems as well (Section 3).
Competing Interests
The authors have declared that no competing interests exist.
Authors contributions
RLPV had the original idea for the paper; SB wrote the benefits 6 and 7 of
Section 3.1; RLPV wrote the rest; both reviewed the article.
22
Acknowledgments
The work was partly supported by VP-Research Foundation Trust and
Vision Research Institute research Fund. Author would like to thank
anonymous colleagues and Shilpi Bhardwaj for critical comments, discussion,
and suggestions. Author would like to acknowledge that Shilpi Bhardwaj
contributed Spirituality enhances mental health benefit of Section 3.2 and
author is very thankful to her. RLPV is also affiliated with Dristi Anusandhana
Sansthana, A-60 Umed Park, Sola Road, Ahmedabad-61, Gujrat, India; Dristi
Anusandhana Sansthana, c/o NiceTech Computer Education Institute, Pendra,
Bilaspur, C.G. 495119, India; and Dristi Anusandhana Sansthana, Sai Niwas,
East of Hanuman Mandir, Betiahata, Gorakhpur, U.P. 273001 India. URL:
http://sites.google.com/site/rlpvimal/Home.
23
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Endnotes
1
new, third meaning. In his theory of knowledge, this concept is concerned with
the conditions of possibility of knowledge itself. He also opposed the
term transcendental to the term transcendent, the latter meaning "that, which
goes beyond" (transcends) any possible knowledge of a human being.[1] For
him transcendental meant knowledge about our cognitive faculty with regard to
how objects are possible a priori. "I call all knowledgetranscendental if it is
occupied, not with objects, but with the way that we can possibly know objects
even before we experience them."[2] ] 5. Vital Principle [11/27 ] The vital
[energetic] principle [as a central aspect of spirituality] is understood as the
creative force in self and/or world and/or universe. In these definitions, vital
principle transcends or integrates subject-object dichotomies. It is a nonpersonified, incorporeal [spiritual, mental], common element that vitalizes the
whole person and/or the cosmos. 6. Unifying force or Integrative energy [:]
Ten of the definitions [10/27] refer to spirituality as the unifying force or
integrative energy within the individual and/or world and/or cosmos [] Like
the theme above (vital principle), this understanding assumes something that
transcends subject-object dichotomies. However, the aforementioned theme
and this one differ in function. The unifying force/integrative energy is a nonpersonified, incorporeal common energy that unified reality. 7. Personal and
Private [:] Seven [7/27] articles highlight in their definitions that spirituality is
personal and private in nature (Bendsley, 1991; Emblen, 1992; Heriot, 1992;
McKee & Chappel, 1992; Miller, 1995; Naranyanasamy, 1996; Oldnall, 1996).
All of these emphasize the subjectivity of spirituality and the fact that it is
judgmental and value-laden. Connected with this focus on the personal and
private nature of spirituality is a reticence [uncommunicativeness] for
addressing spirituality in the health care setting. There is fear that if
understanding of spirituality are standardized, it will become exclusive, and
not be open to a diversity of experiences and perspectives. 8. Hope [:] In four
[4/27] articles, hope is included in the definitions of spirituality [] Hope is
understood both as a will to live and as an ability to come through a crisis and
loss of health. Some of these definitions closely connect hope with meaning and
purpose (see theme 1) with the explanation that it is a sense of meaning and
purpose in life that gives hope. Overview [:] Some of the themes in the
definitions imply a human and individualistic notion of reality (4 and 7),
whereas others imply a cosmic or corporate [group] notion of reality (5 and 6).
Some imply a cognitive understanding of the self (1 and 8), whereas others
imply a wholistic notion of the self (2, 5, and 6). Some affirm belief in
something beyond the self as the starting point for discussions of spirituality
(not necessarily connected with religion) (2, 3, 5, and 6). Others suggest that
the starting point is the self (4, 5, 6, and 7) and those conceptualizations that
allows the self to continue (1 and 8). [Epistemology of Spirituality] Using
spirituality as the focus, the five perspectives can be identified
epistemologically as follows: spirituality is known practically; spirituality is
32
As per (Reinert & Koenig, 2013), Some nursing scholars see these varied
conceptualizations as appropriate due to the diversity of culture, individualized
preferences and personal spiritual definitions (Paley 2008a, Pesut 2008a, Pike
2011).
[ spirituality is the independent of the country of origin]
conceptualizations of spirituality can be influenced by ones culture and
philosophical backgrounds, which may be religious or secular in nature (Pike
2011, Hsiao et al. 2010, Lundberg & Kerdonfag 2010, Mok et al. 2010, Swinton
2006). []
Current definitions in nursing have focused on distancing spirituality from
religion (Lane 1987, Burkhartdt 1989, Emblen 1992, Buck 2006, McBrien
2006, Sessanna et al. 2007) while focusing more on meaning, purpose, hope,
value, emotion, connectedness, transcendence, existential experience,
power/force/energy and beliefs (Chiu et al. 2004, McCarroll et al. 2005, MillerWilliams 2006, Ellis & Narayanasamy 2009). Tanyi (2002) and Pesut et al.
(2009) point out that nursing should be concerned with spirituality, rather
than religion. However, meaning and purpose in life and a sense of peace concepts used in several spirituality studies are known as core mental health
symptoms according to the American Psychiatric Association (APA) []
Tinley and Kinney (2007) described three philosophical approaches to the
study of spirituality: The first one is the empiricist approach, which focuses on
the need to have an objective measurement of the concept so it can be verified
(Tinley & Kinney 2007, p. 72). [] A second approach is interpretivism and
draws from anti-reductionism and deterministic views in the study of ones
experience (p.72). In this view, nothing is more important than the collective,
cultural meaning each individual has, so the focus is not on the objective
measures which minimize bias, but rather on the uniqueness of ones
experience and the assigned meaning they place on them. This paradigm
naturally fits qualitative methods that are fully open to the uniqueness of an
individuals experience. Lastly, the poststructuralism paradigm does not
attempt to measure concepts. Rather it views knowledge and truth as
34
incomplete and biased. Poststructuralism puts the previous two paradigms into
question (Tinley & Kinney 2007, p. 27). []
Berry (2005) notes that the inconsistencies in definitions go from biological
origins of spirituality, to animating energy forces and finally to more traditional
definitions rooted in religious beliefs and practices. [] Berrys critique is in
part reflective of the empiricist perspective. In contrast, others advocate for
not having one consistent definition but rather being inclusive and open to
individual interpretations [] One argument is that spirituality must be
contextualized to the individual and culture and that it is a changing concept
which may have many meanings according to the situation (Pike 2011). Others
add that the ambiguity of this concept can provide richness in translating
individual differences in the perception of spirituality [] This inclusive and
generous view of spirituality seems to be reflective of the interpretist paradigm
(Tinley & Kinney 2007). []
makes even atheists, agnostics, humanists and hedonists spiritual one way
or another. He proposes methodological agnosticism so as to embrace a belief
in favor of a utilitarian perspective that evaluates spirituality and theology in
the same way (Paley 2009, p. 1971). This idea is closest related to
poststructuralism where the goal is to reform the inequities of the society and
to challenge both of the other paradigms (Tinley & Kinney 2007). [] After all,
improving the health and well-being of the whole person (mentally, physically
and spiritually) has been at the heart of nursing since its inception []
Defining Spirituality in Religious Involvement: Why and How For
questions focusing on spiritual care in a clinical setting perhaps the
poststructuralism perspective with elastic definitions of spirituality may be
relevant and appropriate (Paley 2009). []
definition of spirituality in nursing research is: [] Spirituality is
distinguished from other things humanism, values, morals and mental health
by its connection to the transcendent. The transcendent is that which is
outside of the self and yet al.so within the self and in Western traditions is
called God, Allah, HaShem, or a Higher Power and in Eastern traditions is
called Ultimate Truth or Reality, Vishnu, Krishna, or Buddha. Spirituality is
intimately connected to the supernatural and religion, although also extends
beyond religion (and begins before it). Spirituality includes a search for the
transcendent and so involves traveling along the path that leads from nonconsideration to a decision not to believe to questioning to belief to devotion to
surrender (Koenig et al. 2012, p.46).[]
[Conclusion:] We believe appropriate definitions and methods - according to
the setting and research question - may transform the way nurses do research
in spirituality and health by allowing us to capture more accurately the impact
it may have on health outcomes. We propose this definition should be distinct
from one used in a clinical setting. This distinction is critical to ensure
inclusive spiritual care to anyone (religious or not) while also carrying strong
35
research aimed at identifying effective coping strategies for better mental health
outcomes. [] Further work is needed by nurse researchers to clarify not only
the
influence
of
spirituality
on
health
but
also
identify
the
psychoneuroimmunology mechanisms by which that influence may occur.
populations exposed to violence, trauma, adversity and illness.
36