Matthew Fox (born Timothy James Fox in 1940) is an American priest and theologian.[1] Formerly a member of the Dominican Order within the Roman Catholic Church, he became a member of the Episcopal Church following his expulsion from the order in 1993. Fox was an early and influential exponent of a movement that came to be known as Creation Spirituality. The movement draws inspiration from (though diverges doctrinally from) the mystical philosophies of such medieval Catholic visionaries as Hildegard of Bingen, Thomas Aquinas, Saint Francis of Assisi, Julian of Norwich, Dante Alighieri, Meister Eckhart and Nicholas of Cusa, as well as the wisdom traditions of Christian scriptures. Creation Spirituality is also strongly aligned with ecological and environmental movements of the late 20th century and embraces numerous spiritual traditions around the world, including Buddhism, Judaism, Sufism, and Native American spirituality, with a focus on "deep ecumenism" or what its critics would call "syncretism" and therefore doctrinal error.

Fox has written 30 books that have sold millions of copies and by the mid-1990s had attracted a "huge and diverse following".[2]

Timothy James Fox, was born in Madison, Wisconsin. In 1967, when he entered the Roman Catholic Order of Preachers he was given the religious name of "Matthew". He received master's degrees in both philosophy and theology from the Aquinas Institute of Theology and later earned a Doctorate of Philosophy in Medieval theology, summa cum laude, from the Institut Catholique de Paris, studying with Marie-Dominique Chenu. After receiving his doctorate, Fox began teaching at a series of Catholic universities, beginning in 1972 in Chicago with Barat College of the Sacred Heart.

In 1976, Fox moved to Chicagos Mundelein College (now part of Loyola University), to start the Institute of Culture and Creation Spirituality, which developed an alternative pedagogy that diverged from orthodox Catholic theology and would eventually lead to conflict with church authorities. In 1983, Fox moved the Institute of Culture and Creation Spirituality to Oakland, California, and began teaching at Holy Names University, where he was a professor for 12 years.[3]

In 1984 Cardinal Joseph Ratzinger, the head of the Congregation for the Doctrine of the Faith, asked the Dominican Order to investigate Foxs writings. When the initial findings did not find his books heretical, Cardinal Ratzinger, ordered a second review which was never undertaken.[4][5]

Due to his denial of the doctrine of original sin, in 1988 Fox was forbidden from teaching theology by then-Cardinal Joseph Ratzinger. Fox wrote a Pastoral Letter to Cardinal Ratzinger and the Whole Church, calling the Catholic church a dysfunctional family. After a short sabbatical Fox resumed writing, teaching, and lecturing. In 1991 his Dominican superior ordered Fox to leave the ICCS in California and return to Chicago or face dismissal. Fox refused. In 1993, Foxs conflicts with Catholic authorities climaxed with his expulsion from the Dominican order for disobedience, effectively ending his professional relationship with the church and his teaching at its universities.

According to Fox, Cardinal Ratzinger ordered the expulsion after Fox refused to respond to a summons to discuss his writings with his superiors in the Roman Catholic Church. Among the issues, which he was asked to defend, were that he called God "Mother"; preferred the concept of Original Blessing over Original Sin; worked too closely with Native American spiritual practices; did not condemn homosexuality; and taught the four paths of creation spiritualitythe Via Positiva, Via Negativa, Via Creativa and Via Transformativa instead of the churchs classical three paths of purgation, illumination and union.[6]

Writing in The New York Times, Molly O'Neill says that the Vatican was presented with a request on the part of the Dominicans that the theologian be dismissed.[6] According to John L. Allen, Jr., it was largely in reaction to the unconventional programming at his Institute for Creation Spirituality, with a faculty that included a masseuse, a Zen Buddhist, a yoga teacher, and a self-described witch named Starhawk.[7]

After his expulsion, Fox met young Anglican activists in England who were using "raves" as a way to bring life back to their liturgy and to attract young people to church worship. He was inspired to begin holding his own series of Techno Cosmic Masses in Oakland and other U.S. cities, events designed to connect people to a more ecstatic and visceral celebration and relationship with their spirituality.[8]

That initial Anglican connection became more formal when he was received into the Episcopal Church (Anglican Communion) as a priest in 1994 by Bishop William Swing of the Episcopal Diocese of California.[9]

In 1996, Fox founded the University of Creation Spirituality in Oakland, an outgrowth of his institutes at Mundelein and Holy Names. The university offered similar master's degree programs in creation spirituality and related studies. It was initially accredited through an affiliation with New College of California, before shifting in 1999 to affiliate with the Naropa Institute of Boulder, Colorado, creating and running Naropas master's degree program. The university also added a separate doctorate of ministry degree, with a curriculum based on his 1993 book The Reinvention of Work: A New Vision of Livelihood for Our Time, which talked about a "priesthood of all workers".[10]

Fox led the University of Creation Spirituality for nine years, then was succeeded as president by James Garrison in 2005. The institution was subsequently renamed Wisdom University.[11]

Since leaving the university, Fox has continued to lecture, write and publish books. In 2005, he founded an educational organization called Youth and Elder Learning Laboratory for Ancestral Wisdom Education (YELLAWE). The YELLAWE program is based on a holistic approach to education and creativity derived from Foxs masters level programs. It also includes physical training in bodily meditation practices such as tai chi. YELLAWE has operated in inner-city school systems in Oakland and Chicago and, as of late 2010, had announced plans to expand to school systems in Hawaii and Chattanooga, Tennessee.[12]

Fox's proponents hold that his teachings are more gender neutral, ecology sensitive, and accepting of non-traditional sexuality, than church orthodoxy.[13]

While some academic theologians[who?] refer to Fox as the next Pierre Teilhard de Chardin, others call him a populizer, not an intellectual.[14] Robert Brow characterizes the teachings as "esoteric excursions into ethics, theology, and mysticism".[15]

Foxs conception of Creation Spirituality draws on both a close reading of early and medieval mystics within Catholic traditions as well as ecstatic and spiritual practices from numerous other faiths around the world, in an approach Fox called deep ecumenism for its connections across many spiritual practices. This was described most particularly in his book One River, Many Wells: Wisdom Springing from Global Faith.

Creation Spirituality considers itself a green theology, emphasizing a holy relationship between humanity and nature. Accordingly, the protection of nature is considered a sacrament and an expression of God and a Cosmic Christ. This approach was endorsed by eco-theologian Thomas Berry among others. Foxs book The Coming of the Cosmic Christ: The Healing of Mother Earth and the Birth of a Global Renaissance delves more into these issues.

Fox also laid out other tenets of Creation Spirituality in some of his other books, particularly Original Blessing and A Spirituality Named Compassion.

Foxs 1996 autobiography, Confessions: The Making of a Post-Denominational Priest, describes his life as a Dominican priest and his struggle with the Vatican as he wrote about his experiences and understanding of early Christianity.

Fox also has authored or edited nearly 30 other books, largely on various spiritual teachings, teachers and mystics (listed below). He was the first to translate Meister Eckhart into English from the critical German editions along with a commentary on his work and helped to launch the Hildegard of Bingen revival. His book on the mysticism of Thomas Aquinas translates many of his works that have never before been translated into English, German or French.

Fox's theological positions have been categorized as a type of monism, specifically panentheism.[15]

Fox's "Techno Cosmic Mass" (more recently called "Cosmic Mass") is an attempt to combine the religious ritual of the Eucharist with dance and multimedia material, deejays, video jockeys and rap music. They evoke and connect spiritual rituals and the ecstatic energy of Techno music and rave parties. They developed from a group called the Nine O'Clock Service in Sheffield, England, in the late 1980s and early 1990s and were brought to the United States and further developed by Fox in the mid-1990s.[16]

In 2005, while preparing for a presentation in Germany and following the naming of Cardinal Ratzinger as Pope Benedict XVI, Fox created 95 theses that he then translated into German. On the weekend of Pentecost, arrangements were made for him to nail these to the door of the Wittenberg church where Martin Luther nailed the original 95 Theses in the 16th century, an act often associated with the Protestant Reformation.[17]

The action fueled the creation of a lively blog involving tens of thousands of Germans. In his theses, Fox called for a new reformation in Western Christianity. In his supporting book, A New Reformation, Fox argued that two Christianities already exist and it is time for a new reformation to acknowledge that fact and move the Western spiritual tradition into new directions.[18]

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Spirituality Books - Goodreads

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.

Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life.

A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail.

A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live.

When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all.

A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother.

So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness. Hermann Hesse, Bume. Betrachtungen und Gedichte

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Quotes About Spirituality (5807 quotes)

Yesterday a peeper sent me this from the Jamaican star. I know I have written more than once on this topic, which is real, but the Pastors reply had me rolling, lol. Jamaicans say licky licky never fail, and craven choke puppy. Men,do not be too quick to eat from women and women do not be so quick to eat from men, although there are many ways to hang a dog without putting a rope around his neck. Nevertheless, these things are common among all the races, and bad people are all about. If you are ever tempted to do this, please do not. It alters destiny, not only the person you are doing this evil to, but to you also. Remember life is a journey, and people pass through your lives, to teach you something or to open you up to your true potential, and then you both have to move on. If the lesson is harsh, then this is how you chose to receive it. You may have had to experience it many times during your many incarnations here. Also do not forget that you may, in your desperation, bind/tie on (crosses) someone who will cause you your own demise. Try out good ways, and low de people dem pickney, ole Devil oonuh! (Not oonuh mi bloggers, but oonuh just de same, pick de sense outta de nonsense) More

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Spirituality - Catholic Answers Forums

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Spirituality and religion can be hard to tell apart but there are some pretty defined differences between the two:

Kicking the ball around a park, without having to play on the field or with all the rules and regulations, can also give you fulfilment and fun and still expresses the essence of the game, similar to spirituality in life.

People may identify as being any combination of religious and spiritual, but to be religious does not automatically make you spiritual or vice-versa.

Authoritarian spirituality is a particularly strong form of spirituality based around a need for definition and rules. This type of spirituality is particularly common in specific religious practices.

Intellectual spirituality focuses on building knowledge and understanding of spirituality through analysing history and spiritual theories. This approach can be found in the study of religion, also known as theology.

Service spirituality is a common form of spirituality in many religious faiths. This is predominantly built around serving others as a form of spiritual expression.

Social spirituality is often practiced by people who experience a spiritual feeling in the company of others. Social support is often seen as one of the important aspects of spirituality in general.

Spirituality is also used as a way of gaining perspective, recognising that our role in life has a greater value than just what we do every day. It can separate a person from dependence on material things and establish a greater purpose. Some people also see spirituality as a way of coping with change or uncertainty.

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What is spirituality? | ReachOut.com Australia

Spirituality and stress relief: Make the connection Taking the path less traveled by exploring your spirituality can lead to a clearer life purpose, better personal relationships and enhanced stress management skills. By Mayo Clinic Staff

Some stress relief tools are very tangible: exercising more, eating healthy foods and talking with friends. A less tangible but no less useful way to find stress relief is through spirituality.

Spirituality has many definitions, but at its core spirituality helps to give our lives context. It's not necessarily connected to a specific belief system or even religious worship. Instead, it arises from your connection with yourself and with others, the development of your personal value system, and your search for meaning in life.

For many, spirituality takes the form of religious observance, prayer, meditation or a belief in a higher power. For others, it can be found in nature, music, art or a secular community. Spirituality is different for everyone.

Spirituality has many benefits for stress relief and overall mental health. It can help you:

Uncovering your spirituality may take some self-discovery. Here are some questions to ask yourself to discover what experiences and values define you:

The answers to such questions help you identify the most important people and experiences in your life. With this information, you can focus your search for spirituality on the relationships and activities in life that have helped define you as a person and those that continue to inspire your personal growth.

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Spirituality and stress relief: Make the connection - Mayo ...

The essence of spirituality is the search to know our real self, to discover the true nature of consciousness.

Throughout the history, it has been said that the self we know -- the separate individual self -- is a limited form of what we truly are. Unaware of our true self, we identify with our thoughts and feelings, our memories and our personality.

Such experiences are always changing, but the self that knows them remains the same. We may be very diffferent people than we were twenty years ago, but the "I" that is aware of the difference is the same "I" as twenty years ago. It is omnipresent and eternal. It is the "I" that knows that it knows. The very essence of being aware. It is always present, whatever we may be experiencing, sacred or profane.

This ever-present sense of being is so obvious it is easily overlooked. We fall into believing that we are the individual senses of self that appears in our mind. Like a character in a novel, this separate self engrosses us with its hopes and fears, plans and deliberations. It believes that fulfillment comes from what we have or do in the world, from our roles and possessions, from our personality and how others see us. It promises us happiness, but any happiness it does bring is usually short-lived, and we soon find ourselves chasing some new promise.

Identifying ourselves with the vulnerable, ever-changing character of our personal story, the "I" misses its true nature. Our thinking and behavior become "self-centered", leading far too often to suffering in ourselves and others.

When we awaken to the true nature of self, we are freed from many of the fears that plague us so unnecessarily. We discover an inner peace that does not depend upon events or circumstances in the world around, a quiet but profound inner fulfillment. We become less self-centered, less needy of others' approval or recognition, less focused on collecting possessions and social status. We become happier, healthier and more loving people, less likely to cause suffering to ourselves or others.

This is self-liberation. And its transforming impact has made it the essence of the spiritual quest.

Date created: 23-Feb-06

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What is Spirituality? - Peter Russell

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Patheos | Spirituality

A naturalistic understanding of spirituality

The spiritual experience - the experience of meaning, connection and joy, often informed by philosophy or religion - is, from a naturalistic perspective, a state of the physical person, not evidence for a higher realm or non-physical essence. Nevertheless, this understanding of spirituality doesnt lessen the attraction of such an experience, or its value for the naturalist. We naturally crave such feelings and so will seek the means to achieve them consistent with our philosophy.

But the question for the naturalist arises: how, as someone who doesnt believe in transcendent, otherworldly connections, or in ultimate meanings or purposes, can I legitimately evoke such feelings? That is, how, consistent with naturalism as my guiding philosophy, can I find the same emotional resonance or the same sorts of consolations that my religiously or supernaturally inclined friends experience? What is spiritually uplifting about naturalism?

For naturalism to evoke spiritual states akin to those evoked by religion, the follower of naturalism must find that the conclusions of her philosophy have profound, positive psychological consequences. The conclusions must resonate with her basic human needs for connection and meaning, even though, paradoxically, naturalism tends to undercut the easy presumption of overarching purposes. What then, are some of the conclusions of naturalism, and how might they affect the person who holds them? Although the conclusions for the most part seem negative, in that they deny dearly held assumptions common to most religious views, it may be that the very act of freeing ourselves from these assumptions can generate the exhilaration and joy of freedom, of discovering a tough but liberating truth, in which uncertainty moves us in the same way that certainty does others. This is an experience which counts as spiritual, even though no spirits are involved.

Most generally, naturalism places us firmly within the natural realm, extending from quarks to quasars. The scope of this realm as depicted in our sciences is nothing less than staggering. It is a far more varied, complex, and vast creation than any provided by religion, offering an infinite vista of questions to engage us. What naturalism takes away in terms of a central, secure role for us in Gods kingdom is more than compensated for by the open-ended excitement of being part of something whose dimensions, purpose and precise nature may never be known. In accepting a naturalistic view of ourselves, we trade security for surprise, certainty for an unending, perhaps unfulfillable quest for understanding, and easy platitudes about salvation for a flexible, mature accommodation to the often difficult facts of life and death.

That we are alive and sentient, with the capacity to form an understanding, however provisional, is the source of much amazement to the naturalist, since after all, none of what we consist of is sentient. Such amazement (and there are thousands of natural facts that can evoke it) can be the start of spiritual experience. That the stuff of our bodies came originally from the initial big bang, transmuted by stars and expelled in supernovas, seems a supremely satisfying connection to the most far flung corners (in both space and time) of the universe. This deep sense of connection forms a central aspect of spiritual feelings. The aesthetics of the natural world contribute as well, from the most sophisticated of the human arts, to the colors of Brazilian agate, to the grand structure of the great galactic wall. Best of all, though, is that naturalism shows that creation cant be tied up neatly by our understanding: we will always stand in wonder at the vastness of possibilities in nature, those realized and those unrealized, knowing that we comprehend just a fraction of what might be known, and knowing that there is no end to it. Faced with all this, the naturalist, if she is capable of letting go into a non-cognitive response, may discover feelings of profound awe, delight, and surrender, feelings typical of religious revelation but now felt in the context of a world view consistent with the most hard-edged empiricism. Although it is not widely known, the full appreciation of naturalism and its implications can be as intoxicating, perhaps more so, than any religion yet devised.

Philosophy link: Faith, Science, and the Soul.

It is easy to see that from a naturalistic perspective there cannot be any ultimate purpose to existence: as soon as any purpose is proposed, one can simply ask why that purpose should drive existence, as opposed to some other purpose. Even if God created us to glorify him and his works, we are still creatures that can ask why God himself exists. As questioning creatures, we will always be in the position of being able to second guess any overarching meaning someone attaches to the universe. In short, our intelligence guarantees that we will never rest secure in a comfortable interpretation of existence, since we can see that existence is always prior to its interpretation.

The initial psychological response to this dilemma is often the melancholy feeling that life is therefore devoid of meaning. Since we can never construe an ultimate purpose, whats the point, anyway? But on second thought, once we see the logic of the desire for ultimate meaning - that by its very nature it is an unsatisfiable demand - we can begin to laugh about it, and savor our position as a very curious one indeed. It turns out that smart creatures will never be in a position to satisfy themselves about meaning, at least of the ultimate variety. That fact itself is rather a compelling discovery about existence, one that prevents a complacent, boring acceptance of the status quo from ever setting in. There is no way things are ultimately meant to be, so existence becomes a work in perpetual progress (not towards a goal, however), whose outcome is never settled. We therefore stand perpetually surprised, curious, and wondering. We cannot easily set aside our demand for meaning, but instead of being disappointed about its frustration, we find ourselves free to play with existence (or to be its playthings, perhaps), to create local meaning in activities we find intrinsically satisfying, and get caught up in our human drama, knowing that the drama is set on a much larger stage whose dimensions may never be determined, and which exists for no reason. The direct appreciation of this "no meaning, no reason" aspect of existence can have a profound, and positive psychological impact: we are free of any confining purposes; we are free of the deadening certainty that we have a set role to play and a "correct" goal to achieve; we are liberated to be perpetually amazed at the sheer, startling fact that something exists, not nothing, and that we are part of it. Amazement, wonder and the feeling of connection are arguably central components of the spiritual experience.

A naturalistic understanding connects the human organism to the larger physical world in all respects, via genetics and environmental influences. Since we dont, on this understanding, exist as independent, immaterial agents directing our behavior from a causally disconnected vantage point, this means we dont have free will in the traditional sense. We cannot have done other than what we did in a given situation.

This means that persons are not first causes, rather they are links in the natural unfolding of the world in space and time. As much as we experience ourselves as separate egos, deliberating our fates one decision at a time, our very deliberations are entirely included in this unfolding.

This insight may at first disturb us, since we might suppose we are nothing more than passive puppets, moved at the whim of forces beyond our control. But we are not even puppets, since there is no one separate from the various forces, processes, and states that comprise the person-environment complex to be pushed around. We are, in fact, fully connected parts of the whole, identifiable as separate persons to be sure, but neither causal masters nor victims.

The psychological consequences of this realization are manifold. Without giving up the sense of our own identity and particularity (pretty much impossible, short of profound experiences of ego loss, which may themselves be of value in the right context) we feel a deep connection to the world around us, since that world is, after all, where each aspect of ourselves originates. A relaxation ensues from letting go of the illusion that we must continually "steer" ourselves through life, from realizing that our decisions themselves arise on their own out of the circumstances that constitute our body and its environment. We dont choose our character or motives from some independent vantage point; they are the creations of life and culture themselves, not the artifacts of a causally autonomous ego. Freed from the burden of being our own creators, we nevertheless dont passively resign ourselves to fate, since we understand that as creatures fully embedded in the world, our actions do indeed have causal effects which sometimes make all the difference. The naturalistic dismantling of free will frees thus connects us and liberates us: we are parts of the evolving whole that can witness the evolution and add interesting twists to the outcome by virtue of the capacities that life has given us. But since we are such parts, we can let go of the rather arrogant and ultimately disabling presumption that we stand outside creation. As Alan Watts said, You Are It, and the direct appreciation of this connectedness becomes part of a naturalistic spirituality.

Philosophy link: Free will page.

As naturalists, we understand there are few certainties, either in how life will work out, in how we are supposed to behave, or in what to believe. There is no finally correct way to be and no master plan that determines our role, either as individuals or as a species. Instead, we are part of nature which unfolds on its own, in a grand experiment to no point or purpose. For us, this experiment involves pain and pleasure, these being aspects of nature in its form (our form) as semi-autonomous, sentient beings. So despite our best efforts, life will shock us with unexpected tragedy and if were lucky, some triumphs. We cant help but act as we do, constituted as we are, but we cant, except within very broad limits, predict just what well do next, or what will happen to us. We dont know just what well think or feel or say in the very next moment, let alone the next day, week, or year.

This lack of certainty about life and its outcome adds an inevitably tragic aspect to the naturalistic stance, since things may not work out to our liking, and often don't. But equally, it adds the element of perpetual surprise and novelty: we don't ever know quite what's next. Both the possibility of tragedy and the probability of surprise add their distinctive flavor to a naturalist's spiritual experience. There is darkness as well as light, the unknown as well as the known, and the pull between them.

Another conclusion of naturalism is that the mental and physical are one, that perceptions, feelings, emotions, thoughts and the rest all consist of suitably organized matter, the brain. As much as it may seem to be the case that our mental lives constitute a separate realm, science shows that there is nothing over and above the brain, or any similarly organized system, whatever its physical makeup, that needs to be invoked to explain consciousness.

This non-dual conception of consciousness gives us new respect for the "merely" physical, for our bodies and our fleshly existence. In what we call our mental lives, the material world evokes a representation of itself that takes on a rich set of qualitative characteristics determined by a massively complex functional architecture. From a naturalistic perspective, there is no insubstantial essence behind or inherent in such qualities, instead they arise mutually as a system of relations and differences that the brain uses to track the world. Although it isnt literally miraculous that the world of experience just is the physical brain, it is indeed a marvel that such is the case; it is quite an astonishing fact. That every nuance of feeling and every twitch of thought is the material world at play can spark a profound experience of wonder, and provides a satisfying, unified conception of oneself: the mental and physical bound together as a natural phenomenon.

Philosophy link: Function and Phenomenology.

Naturalism disallows the existence of the soul. There is nothing about a person that survives death, so we cannot hope for a better world in the hereafter, or for reincarnation in this world. But, there is no nothingness at death, either. One is not plunged into the void, to rest there eternally. Just as we dont experience any "nothingness" before birth, neither will we experience it after death. Therefore, we need not fear death as an ending that we can experience.

How should we feel about death, then, as naturalists? Although we still have our biologically programmed fear of death to contend with, and we may regret projects unfinished or the loss that our death might inflict on others, our death itself does not concern us directly at all. But if we still dread our ending, we should keep in mind that consciousness overall does not end, since others are still alive and being born. Death and birth actually insure the radical refreshment of consciousness, and that might be construed as a good thing (although some Buddhists, for instance, would just as soon consciousness stopped arising altogether, so this view may not give them comfort).

What we dont know, at the moment of our deaths, is what will be next (although it wont be nothingness, we know that). As naturalists, death confronts us with a total cognitive impasse, an ultimate limit on what we as individuals can predict or control. We may at first reflexively recoil at this prospect, but maybe we can jump in, and give ourselves up to this ending of knowledge and control with an enthusiastic curiosity. Not that we ourselves, as this particular person about to end, can ever know whats next, but that there will be a next moment for someone, at least, we can be assured. Our last moments, then, can be ones of profound anticipation and surrender, not to the void, but to the inevitable change in which we participate that sweeps all before it.

Philosophy link: Death, Nothingness, and Subjectivity.

A corollary of being a fully integrated part of a naturalistic whole is that we cannot step outside the system to observe it. We look at the universe from a particular perspective, and even science inevitably reflects our particularly human constitution: we see what we are "designed" by evolution to see, even in our mathematics, perhaps. This means that our world views and philosophies, including naturalism itself, do not occupy a finally privileged position; they are subject to pragmatic change and improvement, and do not represent what the world might be "in itself".

The naturalist, then, may not be as dead serious or dogmatic in how she espouses naturalism compared to how others espouse their philosophies or religions. This is another aspect, driven by naturalism, of not knowing what is ultimately the case, of being forced not to cling to any certainty. Part of the spiritual experience is to leave the realm of thought for a non-discriminative state (or at least a state in which cognitive distinctions play a lesser role). Being less attached to a particular conception of how the world necessarily is, or must be, may leave the naturalist more receptive to entering such a state. (Not that the naturalist abandons her cognitive style or preferences; such a feat is nearly impossible, short of brainwashing or drug overdose.) Fewer preconceptions about what a spiritual experience must be like, or involve in the way of dogma, make it possible for the naturalist to find wonder and enchantment in many ordinary aspects of life. The distinction between the sacred and the profane gives way to the possibility that a simple, unheralded moment might be the gateway to an immediate apprehension of connection. The here and now become primary, since there are no guarantees of a perfect truth to be attained or a salvation to come later. As much as we strive to achieve understanding, there is no final understanding to achieve (except perhaps this very insight), which means there is no point in putting off the celebration of the present, if we find we are so moved.

Philosophy link: Post-modernism page.

Visit link:

Towards a Naturalistic Spirituality | Naturalism.org

Spirituality: what it truly means to you!

Spirituality is one word which puts a human being on the highest pedestal of life. It is field of Spirituality traveling which one reaches the last leg of cosmic life nay the form of human being himself!

The goal of Spirituality is attaining salvation moksha in Hinduism! From the beginning of the first manifestation as an amoeba to the last manifestation (the 8.4 millionth manifestation)... the goal of every life remains the same.

The phase of life as a human being announces that the life has come full circle. It is only as a Human Being that one can get enlightened (reach the stage of Nirvikalpa Samadhi) and attain salvation moksha in Hinduism. Reaching stage of enlightenment is the last step in the field of Spirituality.

Spirituality is living life as it was meant to be... not as we may have desired or wanted living it. Living a life of choice is not the forte of all human beings. Those on the path of pure Spirituality... the true seekers of Spirituality are sometimes able to manifest destiny by establishing absolute control over it.

It is a certain fact that only the true seekers of Spirituality become the masters of their destiny. Knowingly or unknowingly many people who have a materialistic goal in life travel the path of spirituality and become successful in life. It was not a happening by chance... all was the result of a law which cannot err. These highly acclaimed individuals unknowingly tread the path of pure Spirituality and achieved the goal of their life.

Spirituality in other terms means that before we ask God Almighty for material riches to be bestowed upon us... we need to compensate by giving something equivalent or more back to the community. This is the path undertaken by most successful entrepreneurs.

In terms of Spirituality we are not supposed to get anything unless we promise to do something in return... in the system of God there is fair play all throughout. As we desire... so shall be the corresponding karma we would be required to perform. Mere false promises bring us nothing.

It was the forte of JRD Tata that he always loved his country and the countryman. The benefit of the society was foremost in his mind all the time. The prime reason why the Tata Empire is known as the foundation builder of India! Tata name itself is representative of building a technological Empire for the benefit of entire nation. This is what Spirituality is all about.

JRD Tata was a trustee par excellence. According to him everything belonged to God and he was merely a trustee carrying out the dictates of God. In his lifetime he never built a house for himself. His love for the material riches of life did not seem to exist at all. His every endeavor was aimed at improving the quality of life of human life and the country as a whole.

What a noble persona JRD Tata was... a true Karma yogi indeed! He did not live Spirituality rather Spirituality lived in him. He was a perfect example of how a true spiritual seeker must live his life. JRD may have never admitted that he lived a spiritual life but unknowingly he practiced Spirituality every moment of his life.

JRD Tata followed the dictates of Bhagwad Gita throughout his life unknowingly. Apart from being a true karma yogi... he also excelled in teaching the core values to the society. He was one of the rarest kinds that have ever dwelled on mother earth as material riches and comforts in life never attracted him come whatever may.

JRD Tata excelled in human values to the extent that even most accomplished people on the path of pure Spirituality get dwarfed by his accomplishments. Spirituality is not only seeking the domain of God but even in day-to-day matters of life every human being needs to practice Spirituality.

The famous saying, "whatever we want others to do unto us... we should do unto them" forms the core teachings of Spirituality. It is not merely a saying. It has to be practiced in reality as was preached and advocated by Napoleon Hill in his famous books "Think and Grow Rich", "The Master-Key to Riches" and the famous "The Law of Success In Sixteen Lessons".

These three Bible books by Think and Grow Rich ... "Think and Grow Rich", "The Master-Key to Riches" and the famous "The Law of Success In Sixteen Lessons" form the core of Spirituality. There is no argument about that. At every stage Napoleon hill has prophesied that before we can expect anything from God we need to give something back to the community. He was also a true practitioner of Spirituality from heart.

Spirituality definitely helps one take control of destiny. As we proceed on the path of pure Spirituality we tend to develop a positive approach towards life. Reeling all the time under a positive attitude of mind... One is able to fine-tune those critical aspects of life which are an absolute must if one needs to become the master of his own destiny.

Spirituality makes a perfect man out of a negative thinker. In the field of Spirituality there is no place for any negative thinking. One who has fixed a goal in life and always indulges in positive oriented thinking can not be a loser in life. It can never happen!

Spirituality imbibes the following virtues in a human being:

Spirituality makes you feel all the time that there is something higher than the mere existence as a human being.

Spirituality spells out that God exists within every living being as our soul the atman within. It is God within us which guides us on the right path whenever we tend to go wrong.

Spirituality inculcates in every human being a feeling of positive ness all throughout. Floating on the positive mental plane brings one closer to our goal of life.

It is Spirituality and spirituality alone which prompts and guides one in the right direction whenever we feel cheated by the senses prevailing upon us. To come out of the clutches of the five senses is what Spirituality is all about.

If we desire to know God truly then we need to follow the path of pure Spirituality. It is only as a true spiritual seeker shall we realize God one-day.

It is a Spirituality which cuts short the path and makes the whole world look like a family. In the spiritual domain there is no space for different religions, dogmas or creeds. Our wanton desires cease to exist... the moment Spirituality takes complete control over us!

Spirituality truly is the essence of life. However materialistic we maybe On earthly plane... there shall come a day when Spirituality would completely wipe us clean of all the impurities within us.

Without Spirituality the life or a human being is like a rudderless boat going round and round in the unfathomable sea of life.

It is Spirituality which teaches every human being the real value of life... being spiritual is not being religious alone... Spirituality teaches us the core values of life... the real essence of us!

It is only through the medium of Spirituality that God is able to guide the mankind towards its destined goal. As many human beings... as many different spiritual paths!

Right from day one when we are born and until the last breath... it is Spirituality which keeps our heart pumping all through. It is Spirituality which clears all doubts that our soul (the Atman within the body) is the real master and our body is but to decay and die.

Spirituality clears all doubts related to the concept of God. Whenever in doubt... the wise follow the dictates of the spiritual masters of the era! Every spiritual being merges his identity with the Supreme Being (the Almighty God).

Spirituality confirms that life has to go on... it is a journey to be completed in many phases (8.4 million manifestations in fact). It is Spirituality which confirms that the life of a human being of 70 to 80 years is but a trickle in the total life a span of our soul the atman within. The total life span of the soul being a maximum of 96.4 million earthly years!

Spirituality has no relationship whatsoever with religion. Following a religion means following the dictates of a successful spiritual master... one who has already covered the journey and has become capable of guiding the mankind to its logical end.

Religion is meant for living a single span of earthly life. On the contrary Spirituality guides every living being to its logical end in the unending cosmic journey undertaken by the soul our atman within.

It is Spirituality alone which removes the fear of death from those who have released the pinnacle of spiritual life. Spirituality gives you a commanding position in life. One can work for above 23 hours per day having gained absolute control over sleep. This is not only possible but can be observed by watching the topmost rung of spiritual masters.

The presence of Spirituality in our lives cannot be done away with for it forms the inner core of our manifested physical life. Behind every success lies the core of Spirituality which guides one inherently all throughout cosmic journey.

In practice... when I started in search of God at an early age of 13 years... I was so confused about life that I thought it was only the religious masters who shall guide me on the right path. I was so wrong.

It was at the age of 37 that I came in contact with God one-to-one basis. It was the pinnacle of my spiritual pursuit. My life had come full circle. This was to be my last manifestation. I had reached the end of cosmic life. The distinction between spirituality and religion were now absolutely clear to me.

Having been able to traverse the path as a true seeker of Spirituality and reach the end goal has been a really pleasant experience. Everything I try to convey to the community is based on true personal experience of life. Being my last sojourn on Mother Earth I have but to impart the pearls of Spirituality I have learned before I leave the mortal frame.

Spirituality is not to be practiced merely in theory. Spirituality is not contained in the sacred textbooks alone. We simultaneously need to practice pure Spirituality and try reaching the end of the cosmic life. Achieving salvation in present life would be something every human being would desire.

Why not all of us practice pure Spirituality all the time! back to what is spirituality

The difference between Spirituality and Religion is the most often asked question on the net. For a layman both seem to be the same. All one has learnt since childhood is going to a temple, mosque or a church for praying to God. What other purpose can Religion have for one who is ignorant of different facets of Religion? One inherently follows Religious practices from the start. One may be born a Hindu but may be a strong believer of Christianity. Why does one change over?

If Religion provides succor to one: why the dissatisfaction while following one Religion? Is there something beyond the mundane, that we cannot see? Why one needs to go to a church, temple or mosque and pray to god? If we do not follow the religious practices ... shall we be doomed to die a terrible death? What if I do not want to follow any Religion at all? Live a lively Life with compassion for all beings. Why would God bring me death if I do not commit any sin?

In all the Religions of the World, the presence of a higher power within us, our atman the soul within is accepted. No dispute on this issue, what is the nature of atman the soul within. None has seen this spirit, the most powerful source of energy in the Cosmos, much more mightier than the biggest of Suns and Stars in the Brahmaand (Cosmos). Study of this spirit (our Atman, the Soul within) and of the mightiest of all the Spirits (GOD ... the Almighty Creator of the cosmos) is what Spirituality is all about.

Spirituality is that aspect of Life of a Jiva (Manifested Life of an Atman, The Soul Within), which forms the core of all Life on Mother Earth. Without Spirituality, Religion cannot survive. Spirituality can survive without Religion.

Around 3600 years before when there existed no Religion, Humanity existed. How did people live without guidance from Religion? How did these persons live as Buddha, Jesus Christ and Prophet Mohammed had not yet been born? What of following the Religion, which gradually evolved as a following of these Spiritual Masters?

Lord Krishna, Mahavira, Buddha, Jesus Christ and Prophet Mohammed were not religious but Spiritual Masters of their time. Their following is known as a Religion. Followers of Buddha practice Buddhism ... the eight fold path. The followers of Jesus, the Christians study Bible, the doctrine administered by Jesus Christ and his associate disciples. Prophet Mohammed preached what is contained in Qoran, the sacred document of the followers of Islamic Dharma.

Followers of Jaina doctrine are known as Jains. Jains are never known as followers of 24th Tirthankar Mahavira who strongly advocated that every Human Being is imbibed with the power to become a Mahavira like him. Jaina Philosophy is unique in itself that Jain word is derived from 'Jina'... One who has won his real self, one who "Realizes" GOD in his Lifetime. Followers of this doctrine and what Mahavira and the earlier 23 Tirthankars preached is what we know as 'Jainism'.

Religion broadly is study and following what is laid down in the scriptures for improving upon our level of Life. To live a Life full of moral values and ethical practices.

Spirituality is delving deep into the inner domain of self ... studying scriptures to know atman the soul within and GOD (The Almighty Creator). Followers of Spirituality without exception are after the absolute truth. They do not hanker after fleeting and temporary pleasures of Life. Seekers of Spirituality live a contended Life where as religious followers believe more in pleasing one GOD after another to seek their material wants fulfilled in the present manifestation.

True seeker never seeks bodily pleasures for self and family nor makes material pursuits as goal of Life. One is not attached to the body of the master but to what he has to preach.

Religion and Spirituality difference - brief Audio Hindi (66.6 MB) (this clipping takes few seconds to load initially - suitable for broadband internet connection preferably above 256 kbps) back to spirituality and religion

Religion and Spirituality - what differentiates Religion from Spirituality?

Religion is "absolute truth of life" of the physical manifested world. It is Religion and not Spirituality which forms the basis of the present society we live in. In the present the needs for following a Religion being at its minimum... it is easy to follow any Religion. Anyone... even a layman can follow any Religion but not Spirituality?

What vastly differentiates Religion and Spirituality? Religion... if it forms the core of the physical manifested world... it is the Spirituality (the truth of our Soul within) which upholds the values in the society. Without Spirituality the physical manifested world cannot sustain for long but in the absence of religion... the society can survive on its own.

It is Spirituality (the truth of our real self... our Soul within) which forms the core of the cosmic world. The physical manifested world is a reality in terms of senses (which guide every human being on its earthly journey). In the cosmic world... our physical manifested world does not hold good for there is nothing solid in the Cosmos. Everything in the cosmos is made up of the basic building block of the cosmos which comprise of atoms and molecules alone.

Religion is meant for passing of the physical manifested life in a meaningful manner. Unable to understand the nature of God... humanity has built for itself various religious centers all over the globe. These religious centers are they a mosque, temple or a church... provide a succor to the ever ailing society. They quench the thirst of an average human being... one who does not have time or the resources to contemplate directly on God Almighty.

Indulgence in Spirituality is not meant for the average human being. To fathom the depths of the Scriptures of the various religions of the world (the core truths of Spirituality)... one needs to dive deep into the pearls of wisdom contained in the various sacred Scriptures of the world. Spirituality is totally oblivious of a religion. In the field of Spirituality one need not go to a mosque, temple or a church in search of God. It is contemplation and only contemplation which shall lead one to God Almighty.

Spirituality (contrary to religion) is all about the spirit existing within every human being nay every living being (Jiva in Hinduism). It is truth of every life prevailing on Mother Earth. It is the real self of us that exists within every living being since the birth of that body in form of an individual soul. Spirituality and Religion are the two fundamentals of life which every living being is required to follow simultaneously.

One can live without Religion but not without Spirituality for Spirituality forms the core of very existence of every living being. It is the spirit within every human being that we exist as a physical form on Mother Earth. We may or may not indulge in understanding Spirituality or a Religion but inherently every living being pursues the path of spirituality in every manifestation. Spirituality is that fundamental of life which cannot be ignored by one.

To understand the basics of the Spirituality (not religion) one needs to understand the underlying meaning of the various sacred Scriptures existing on Mother Earth. Whatever our religious masters teach us on the physical plane may not be a truthful representation of whatever is contained in the sacred Scriptures. Many commentaries may exist related to a particular sacred Scripture but all may not be correct or rightly represent the facts contained therein.

To interpret the sacred Scriptures correctly one needs to understand the inner meaning of the core teachings contained therein. Spirituality in other words can only be best understood from a realized master. Only those who have reached the level of Mahavira, Gautama Buddha, Jesus Christ or Prophet Mohammed can deliver the humanity of its ills.

On the contrary going to a temple, mosque or a church can provide temporary succor to the ailing humanity but it is only Spirituality which can provide a permanent relief. Religion provides relief in day-to-day life but Spirituality liberates one forever from the cycle of birth and death. Religion is primarily a following of an enlightened master... it is only the correct interpretation of his teachings that one can follow spirituality to its logical end.

Buddhism Religion relates to the teachings of Gautama Buddha. The Islamic Religion is based on the teachings of Prophet Mohammed. Jainism (which can not be rightly called as a Religion but a way of life) is based on the collective teachings of the various Tirthankars (enlightened souls). Similarly Christianity is based on the teachings of Jesus Christ.

Following the teachings of Mahavira, Gautama Buddha, Jesus Christ or Prophet Mohammed... One can definitely reach the higher portals of Religion but to become one like Mahavira, Gautama Buddha, Jesus Christ or Prophet Mohammed one needs to understand the core teachings of the realized masters themselves in a totally unadulterated form.

In a nutshell, if we desire to understand the fundamentals of life itself and reach the end of cosmic journey... we need to understand Spirituality in totality. And on the contrary if we desire to live the present physical manifested life in the best manner possible then following the dictates of Religion alone would suffice. back to religion and spirituality

Essays By: Vijay Kumar "Atma Jnani"

Vijay Kumar... The Man who Realized God in 1993 explains more on Spirituality. For more details on being spiritual visit - Spirituality. Send your query - click here Ref.

Spirituality related links...

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Spirituality vs Religion what is spirituality

One of the great gifts of spiritual knowledge is that it realigns your sense of self to something you may not have even ever imagined was within you. Spirituality says that even if you think you're limited and small, it simply isn't so. You're greater and more powerful than you have ever imagined. A great and divine light exists inside of you. This same light is also in everyone you know and in everyone you will ever know in the future. You may think you're limited to just your physical body and state of affairs including your gender, race, family, job, and status in life but spirituality comes in and says "there is more than this."

Notice that spirit sounds similar to words like inspire and expire. This is especially appropriate because when you're filled with spiritual energy, you feel great inspiration, and when the spiritual life force leaves your body, your time on this earth expires. These are two of the main themes of the spiritual journey:

The study of spirituality goes deeply into the heart of every matter and extends far beyond the physical world of matter. Spirituality connects you with the profoundly powerful and divine force that's present in this universe. Whether you're looking for worldly success, inner peace, or supreme enlightenment, no knowledge can propel you to achieve your goals and provide as effective a plan for living as does spiritual knowledge.

Perhaps the best way to think about a spiritual approach to the world is to contrast it with a more common materialistic approach.

One of the main teachings of spirituality is to look within and find what you seek within yourself. The external world is ephemeral, temporary, and ever changing; in fact, your body will die one day, sweeping all those worldly accoutrements away like a mere pile of dust. Your inner realm, on the other hand, is timeless, eternal, and deeply profound.

Although religion and spirituality are sometimes used interchangeably, they really indicate two different aspects of the human experience. You might say that spirituality is the mystical face of religion.

Looking beyond outer appearances to the deeper significance and soul of everything

Love and respect for God

Love and respect for yourself

Love and respect for everybody

Different religions can look quite unlike one another. Some participants bow to colorful statues of deities, others listen to inspired sermons while dressed in their Sunday finery, and yet others set out their prayer rugs five times a day to bow their heads to the ground. Regardless of these different outer manifestations of worship, the kernel of religion is spirituality, and the essence of spirituality is God or the Supreme Being.

Spirituality is:

As one becomes more spiritual, animalistic aggressions of fighting and trying to control the beliefs of other people can be cast off like an old set of clothes that no longer fits. In fact, many seekers begin to feel that every image of divinity is just one more face of their own, eternally ever-present God.

Loving and respecting all religions and images of God doesn't mean that you have to agree with all their doctrines. In fact, you don't even have to believe and agree with every element and doctrine of your own religion! This goes for any teachings you may encounter along your path. Everybody thinks that what they are doing is right. That's what's so fun about the world. Everybody is doing something different, and each one believes deep in his soul that what he believes is right some with more contemplation and conviction than others.

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Exploring the Meaning of Spirituality - For Dummies

Catholic spirituality is the spiritual practice of living out a personal act of faith (fides qua creditur) following the acceptance of faith (fides quae creditur). Although all Catholics are expected to pray together at Mass, there are many different forms of spirituality and private prayer which have developed over the centuries. Each of the major religious orders of the Catholic Church and other lay groupings have their own unique spirituality - its own way of approaching God in prayer and in living out the Gospel.

Catholic piety is based on the life and teaching of Jesus Christ. Although Jesus along with the Father, and the Holy Spirit is the focus of Catholic faith, Jesus was also the founder.

The fundamental relationship of Jesus Christ, Son of God is with his Father. As Son, Jesus is always in communion with God the Father. All throughout his life, his prayer starts with "Father', and the prayer he taught his disciples starts with "Our Father".

From this the Catholic Church has developed a piety that mirrors Jesus's attitude. The Mass, the central prayer of the Church, also refers to the Father.

Desert spirituality is a way of seeking God that is characterized by the "desert theology" of the Old Testament that is at the very heart of the Judeo-Christian tradition, namely God keeping his People wandering for 40 years in the desert,[1] and also throughout the subsequent centuries repeatedly calling them into the desert, as a testing ground where they may experience a change of heart and, by proving themselves obedient to his ordering of human living, accept him, their Creator, again as their Lord.

In New Testament times it is likewise for the reason of proving his obedience that Jesus of Nazareth underwent testing in the desert (cf. Matthew 4:1-11 = Mark 1:12-13 = Luke 4:1-13).

The Christian eremitic vocation has the same purpose, as the name hermit applied to those that embrace it indicates.

Among those most widely known for living a desert spirituality during the early Christian centuries is St Anthony of Egypt (251-356). He lived as a hermit for ten years, practiced asceticism for his whole life, and grew his own food for sustenance.

From the life of someone alone being dedicated to seeking God in the desert, which is the earliest form of Christian monasticism, the monastic life in community has emerged, although the eremitic vocation continues as a distinct way of seeking God even today.

In practical terms this spiritual quest is pursued through prayer in solitude and asceticism.

Some adherents of desert spirituality whether as eremitic or cenobitic monastics, or as Christian faithful outside the religious life practise centering prayer. Though seriously disputed as anachronistic and of modern, Eastern origin, this practice is in truth prominent in Catholic practice (at least) as early as the 13th century, as evinced by works such as The Cloud of Unknowing - written anonymously in Middle English by a Catholic monastic. This is meditation on a single, sacred word that is meant to draw the believer closer to God by withdrawing compulsive infatuation with particular sensory objects and conceptual constructions

Benedictine spirituality is characterized by striving towards Christian perfection in community, liturgical prayer, and separation from worldly concerns. St. Benedict (480-550) is considered to be the Father of Western Monasticism. He wrote The Rule and established his first monastery at Monte Cassino, Italy. Lectio Divina is a Benedictine prayer form based on praying with the Word of God. Lectio Divina has four "moments": Lectio (Reading Scripture), Meditatio (Reflection on the Word), Oratio (Praying), and Contemplatio (Silently listening to God). Key people involved in the 20th and 21st century include Thomas Merton and Basil Pennington.

Franciscan spirituality is characterized by a life of poverty, love of nature, and giving charity to those in need. St. Francis of Assisi (11821226) was the son of a wealthy merchant. He rejected all of his possessions and founded a community of brothers (friars) who lived in poverty and helped the poor. Franciscan prayer recognizes God's presence in the wonder of creation. This is seen clearly in St. Francis' Canticle of the Sun. Franciscan spirituality is focused on walking in Christ's footsteps, understanding God by doing what Christ asked, experiencing and sharing God rather than discussing God.

Dominican spirituality is characterized by poverty, love of preaching and devotion to truth. St. Dominic (11701221) encountered heretics on a journey in France. His opinion was that the people were not to blame - the preachers were. If there are good, orthodox preachers, then the people will be good and orthodox also. So, he founded the Order of Preachers, known as Dominicans who are drawn to contemplation of the Sacred Humanity of Jesus Christ. Throughout history, the Dominicans have helped to develop ways of praying which have aided people in deepening their relationship with God. The Rosary is an example of a prayer developed by the Dominicans. Some traditional legends say that the Rosary was given in its current form to St. Dominic by Mary. The Rosary is characteristic of Dominican spirituality because it focuses attention on the principal mysteries of the life of Jesus Christ, can lead to contemplation and is a way of proclaiming the truths of faith. Some members of the Dominican Order have made significant contributions to Catholic thought. The theological insight provided by St. Thomas Aquinas continues to be a major reference point for the Church today. Further, St Thomas made several defenses against critics who would suggest that physical labor was essential and missing for the relatively new order. He argued that intellectual, and consequently teaching, tasks were the equal to the Benedictine idea of physical labor being a superior form of contemplative prayer.

Ignatian spirituality is characterized by examination of one's life, discerning the will of God, finding God in all things (hence their motto "Ad Majorem Dei Gloriam", or "For the Greater Glory of God"), and living the Resurrection. St. Ignatius of Loyola (14911556) was a wounded soldier when he first began to read about Christ and the saints. He had a conversion experience while healing and decided to found the Society of Jesus, known as the Jesuits. His classic, the Spiritual Exercises is a guide for making a retreat. Jesuits are quite diverse, despite rumors to the contrary, but are united by a zeal that comes from every Jesuit making the Spiritual Exercises. Lay Catholics are allowed to take a shortened version of the Exercises at retreat houses, which are based on an individual spiritual guidance; wherein the retreat master guides each retreatant separately to what (s)he is going through and what the Holy Spirit guides.

Ignatian Spirituality takes from other orders concepts and incorporates them. For example, finding God in all things - aka 'contemplative in action' - is heavily based on the spirituality of St Francis of Assisi, whom Ignatius admired. Another example is meditating on Scripture that comes from the Benedictine concept of Lectio Divina. However, it must be noted that Ignatian Spirituality is adaptable to the times, as is clear when one reads the Exercises. For instance, Pedro Arrupe (1907-1991)- A famous and beloved Superior General of the Jesuits from 1965-1983 - was known for incorporating Zen meditative techniques to assist in his concentration. Another example of adaptability is the suggestion that one retreatant can heavily use their imagination to assist in discerning whereas another needs to empty their mind.

Carmelite spirituality is characterised by interior detachment, silence, solitude, the desire for spiritual progress and insight into mystical experiences. The roots of the Carmelite Order go back to a group of hermits living on Mt. Carmel in Israel during the 12th Century. Ss. John of the Cross (15421591) and Teresa of vila (15151582) were both Carmelite mystics whose writings are considered to be spiritual classics. In his work The Ascent of Mount Carmel, St. John of the Cross teaches that purgation of the soul through mortification and suppression of desires is necessary for the soul while it journeys through darkness before entering into divine union with God. Teresa of Avila emphasized the importance of mental prayer which she defined as "spending time with a friend whom we know loves us."

Other important figures in Carmelite Spirituality include Thrse of Lisieux (Doctor of the Church), Mary Magdalene de Pazzi, Sister Lcia of Ftima, Nuno of Saint Mary, Elizabeth of the Trinity, Marie-Antoinette de Geuser known as "Consumata", Edith Stein, Teresa of the Andes, Teresa Margaret of the Sacred Heart, Joaquina de Vedruna, Angelus of Jerusalem, and Brother Lawrence

Redemptorist spirituality consists of:

In other words, the Redemptorists follow Christ in his incarnation, death and resurrection and believe that he is always with them. They hold the belief that there is always a great encounter with Christ in the Blessed Sacrament, hence Saint Alphonsus wrote the Visit to the Blessed Sacrament and the Blessed Virgin Mary. He also wrote the popular Way of the Cross, and composed Christmas carols. The Redemptorist spirituality is a practical one, render help to the abandoned both spiritual and material. The heart of Redemptorist spirituality is the Gospel Invitation "to follow Jesus Christ." One of the most tangible ways they do this is to proclaim the gospel in simple ways to ordinary people, and to radiate the motto of Christ who read from the scroll of the prophet Isaiah, The Spirit of the Lord is upon me. to preach Good News to the Poor. liberty to captives. sight to the blind. to proclaim the year of the Lord's Favour. (Luke 4:18-19)

The spirituality of the Servite order is focused on contemplating Mary at the foot of the cross as a model for Christian life, and service to the suffering. Moreover, because the order has Seven Holy Founders, rather than one individual founder, there is a particular emphasis on the communal aspect of Christian life. This spirituality finds expression particularly in the Rosary of the Seven Sorrows.

God Alone was the motto of Saint Louis de Montfort and is repeated over 150 times in his writings. God Alone is also the title of his collected writings. Briefly speaking, based on his writings, Montfortian spirituality can be summed up via the formula: "To God Alone, by Christ Wisdom, in the Spirit, in communion with Mary, for the reign of God."

Although St Louis is perhaps best known for his Mariology and devotion to the Blessed Virgin Mary, his spirituality is founded on the mystery of the Incarnation of Jesus Christ, and is centered on Christ, what is visible in his famous Prayer to Jesus.

The Second Vatican Council accelerated the diversification of spiritual movements among Catholics, and some lay Catholics now engage in regular contemplative practices such as Centering prayer, although this is still controversial. Many contemporary spiritual movements emphasize the necessity both of an interior relationship with God (private prayer) and works of justice and mercy. Major 20th century writers who sought to draw together the active and contemplative poles of Christian spirituality have been Dorothy Day, Thomas Merton and Richard Rohr.

The purpose of all lay movements in the Catholic Church is to spread in society a deep awareness that every single person is called to live a holy life and each in his own way to become an apostle of Jesus Christ. For the majority of Christians, God calls them to sanctify themselves through their ordinary lives by works of charity and devotion cultivated in the family, the domestic church, in the neighborhood and parish life as well as the workplace all of which are paths to holiness.

Not far from the Ignatian spirituality in regard to its understanding of faith, Charismatic spirituality is in fact the re-exploration of different Catholic spiritual currents with an emphasis on personal experience generally shared in groups.

Schoenstatt emphasizes a strong devotion to the Blessed Virgin Mary, upholding her as a perfect example of love and purity. Schoenstatt seeks to invite the Blessed Mother (and, hence, her divine Son, Jesus Christ), into the home by establishing a spiritual Covenant of Love with her. It encourages its members to have the faith and purity of children, and to think of Mary as their mother.

In 1943 in Northern Italy during World War II, Chiara Lubich, together with a small group of friends, concluded that God is the only ideal worth living for. The Focolare movement was founded as a result. The goal was to strive towards the fulfillment of Jesus prayer to the Father: That they all may be one. (John 17:21). A spirituality of unity resulted and gave rise to a movement of spiritual and social renewal. Now embracing over 5 million members in 182 countries, Focolare (which means hearth) draws together groups of families, neighbors and friends to share build community and extend the works of the Gospel.

The Sant'Egidio community began with a group of high school students in the 1960s who were convinced by a local priest in Rome to try an experimentto try to live for a time as the early Christian disciples did, gathering for prayer and shared meals daily in their neighborhood as well as joining together in the corporal and spiritual works of mercy. The community thrived and has now become a global movement of communities working for peace and justice in a spirit of daily common life and prayer.

Opus Dei predated the Second Vatican Council in its emphasis on the laity. Founded by St. Josemara Escriv, Opus Dei's spirituality is based on life lived in the secular world. The "sanctification of work" consists in offering all work, however ordinary, to God. This implies that one always does one's best. To be a contemplative is to integrate one's life ("unity of life") in faithfulness to the Catholic Church and in solidarity with all those with whom one comes into contact, living a life of faith in all circumstances of each day. As John Allen says: people who follow this spirituality enter a church and leave it for the same reasonto get closer to God. The members of Opus Dei and its cooperators have committed to convert their daily work into prayer. Pope John Paul I, a few years before his election, wrote that Escriv was more radical than other saints who taught about the universal call to holiness. While others emphasized monastic spirituality applied to lay people, for Escriv "it is the material work itself which must be turned into prayer and sanctity", thus providing a lay spirituality.[2] Expressed this way, Opus Dei builds on "finding God in all things" from Ignatian spirituality and emphasizes the universality of this call to holiness.

Regnum Christi focuses on the mission of every baptized person to evangelize. Each member is called to pray, meet in community and do some form of apostolate (which varies from member to member). Their motto is "Love Christ, Serve People, Build the Church." They express their ethos as loving CHrist, Mary, Souls, the Church, and the Pope. Regnum Christi is somewhat unique among the lay movements as it is bound to a religious community, the Legion of Christ.

Lay spirituality

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Events Calendar For 2015 From 123Greetings.com

Vatican II: Dogmatic Constitution on the Church See Chapter V: The call of the whole Church to holiness

Bibliographies by Rev. William Harmless, SJ, of Creighton University ----- Surveys and Introductory Works ----- Spirituality of the Early Church ----- Spirituality of the Middle Ages ----- Reformation and Early Modern Spirituality ----- Spirituality in the Modern World ----- Spirituality & the World Religions

Reflecting on Practice in L'Arche Encountering the Grieving Other Catherine Anderson

Beholding Beauty In Nicetas Stethatos' Contemplation of Paradise Matthew J. Pereira

Positioning of Spirituality and Dialogue in the East-West Spiritual Exchanges Akihi Muto

The Salesian Pentecost John O'Keefe and Wendy M. Wright

Augustinians Rev. Joseph Arsenault

The Spirituality of Thomas Merton Richard Hauser, S.J.

Seeking God's Will Richard Hauser, S.J.

Our Great Love Story: Spirituality of the Heart Phil Fitzgerald

The Virtue of Asceticism Nicholas Austin SJ

A Jubilee of Romanian Culture and Spirituality: 440 Years Since Printing Coresi's Liturgical Book - Liturgikon Braov, 1570 Lucian Pietroaia, page 66

Interfaith Spiritual Practice Sister Marie-Louise Flick

Family Spirituality Wendy M. Wright

Discernment of Spirits Richard Hauser, S.J.

Spirituality and Social Justice Joseph Nangle, OFM

The Times of Our Lives Donald X. Burt, OSA

Spirituality Essays The Center for Ignatian Spirituality at Loyola Marymount University

Holiness and Wholeness Brendan Callaghan SJ

Planetary Spirituality: Exploring a Christian Ecological Approach Denis Edwards

Practical Implications of Trinitarian Life for Us Denis Toohey

The Parochial Sermons and the Spirituality of John Henry Newman Daniel Ang

Mysticism and the Kingdom of God Reg Naulty

Twelve Spiritual Types Michael Galligan-Stierle

Can We Learn Spiritual Lessons from One of the Most Irreligious Nations on Earth? Dr Andrew Thomas Kania

Yoga or Bhoga: Absorption in the Spirit or Absorption in the Senses Bet Green

The Search for a Universal Philosophy or Sprituality Dr Andrew Thomas Kania

Living Chastity, Psychosexual Well-Being in Jesuit Life Gerdenio Sonny Manuel, S.J.

Formations and Movements of Christian Spirituality in Urban African Contexts Johan Cilliers

Call and response in St Ignatius and St Francis Brian Purfield

Thoughts on the particular piety of the poor in Latin America Nathan Stone SJ

Living Kindness: Everyday Virtue James H. Kroeger, MM

Eastern Meditation Techniques and Christian Spirituality: The Example of Vipassana Kevin Duffy SM

"I Have Come to Love the Darkness": A Practical Guide for Teaching the Spirituality of Mother Teresa Daniel J. Stollenwerk

Spirituality and Money The Fall 2008 issue of A Matter of Spirit

Speaking In Tongues: An Orthodox Perspective Fr. George Nicozisin

Spiritual Disorientation and God's Guidance John Ackerman, page 100

The Spirituality of Bede Griffiths Hans Gustafson

Ignatian Service, Gratitude and Love in Action Wilkie Au

Silence and Hebrew Meditation Ken A. Bryson

The Natural Mysticism of Indigenous Australian Traditions Joan Hendriks & Gerard Hall SM

A Spirituality of Summer Gemma Simmonds CJ

Celtic Spirituality: Just what does it mean? Liam Tracey OSM

The New Jesuit General Part Two: Has spirituality been replaced by ideology? Adolfo Nicolas SJ

Spiritual Apathy: The Forgotten Deadly Sin Abbot Christopher Jamison

How to Fail Successfully Bill MacCurtain SJ

Into the Great Silence of Beethoven Andrew Cameron-Mowat SJ

Towards a Parish Spirituality of the Word of God Michael Trainor

The Spiritual and Theological Perspectives of Ashrams: A Tribute to Santivanam, 50 Years Sebastian Painadath, SJ

Detachment and Poverty of Spirit in the German Dominican Mystics of XIII-XIVth centuries Leonard Tony Farauanu

Celtic Spirituality: Just what does it mean? Liam Tracey OSM

The Meaningfulness of Yoga to Christian Discipleship John N. Sheveland

Firestone of Divine Love Antonio Ruiz de Montoya

Spiritual Accompaniment and Discernment Dermot Mansfield

Prophetic Mysticism: The Call to Live Prophetically Kathleen Coyle, SSC

Supervising Spiritual Director Training Sr. Kathleen McGalpin

Annotation 19 retreat in a parish setting Damian Zynda

Nurturing Our Spiritual Life Sr. Brenda Walsh, OP

Opening up the Concept of Spirituality Daniel Izuzquiza SJ

Towards a Common Spirituality in the Social Apostolate Maria del Mar Magalln

Spirituality and Citizenship: Sacramentality in a Parable Eric Stoddart

The Believer as Citizen Mystic John Sullivan

The Practice of Contemplation as Witness and Resistance Christine Valters Paintner

The Search for an Attractive Form of Faith Jos Moons

Spirituality, Globalisation and Resistance Notes from South Africa Anthony Egan

The Retreat: Coming Soon to your Television Screen Beth Crisp

Spirituality in the Market Place Terry Biddington

The Ascetics and their Bodies Ian Bell

The Treatise on Abandonment to Divine Providence Dominique Salin

The Sacrament of Now Andrew Ryder

The Experience of God in Suffering and Dying Monika Renz

The Second Journey of John Henry Newman Gerald O'Collins

The 'Terrible Sonnets' of Gerard Manley Hopkins and the Spirituality of Depression Hilary Pearson

Gwen John: Her Art and Spirituality Tessa Frank

Mysticism William Harmless, SJ

Vocation for All Dr. Kristina Deneve

Apocalyptic Spirituality: Soul of the Mission Jose Cristo Rey Garca Paredes

Hospice: Reflections on a Dying Life Donald X. Burt, OSA

Loving A Hidden God Donald X. Burt, OSA

Humanism, Education and Spirituality: Approaching Psychosis with Levinas Glenn Morrison

African Spirituality That Shapes the Concept of Ubuntu MJS Masango

What is Early Jewish and Christian Mysticism? April D. DeConick

Secular Spirituality Versus Secular Dualism: Towards Postsecular Holism as Model for a Natural Theology Cornel W. du Toit

Afrikaner Spirituality: A Complex Mixture Erna Olivier

"A House of Prayer in the Heart": How Homiletics Nurtures the Church's Spirituality Thomas H. Troeger

Why the Devil Fell: A Lesson in Spiritual Theology From Aquinas's Summa Theologiae Jeffrey McCurry

Justice and Peace Spirituality Prakash Anthony Lohale

The Spirituality of Francis Libermann: A Man Beyond His Time David L. Smith, C.S.Sp. Go to page 11

Spiritan Spirituality: A Latin-American Perspective Padraig Leonard, C.S.Sp. Go to page 85

Draw Them with the Bonds of Love: The Practice of Heart Spirituality Barry Brundell MSC

The New Age of Holiness: Vatican II: Today and Tomorrow David Ranson

The Ministry of the Skilled Stranger: Religion and Spirituality in Public Hospital Ministry Roy J O'Neill MSC

Discipleship and the Shape of Belonging James Alison

Cities and Human Community: Spirituality and the Urban Philip Sheldrake

Retreats on the Streets Christian Herwartz

Godtalk in Latin America: The View from the Margins Gustavo Gutierrez

Turning to God in Troubled Times Kathleen Fischer

Servants of the Lord Nathan Stone

Receiving and Rejecting: On Finding a Way in Spiritual Direction Robert R Marsh

Birthing and the Spiritual Journey Anne Dooley

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Spirituality - Spring Hill College

We've launched AOL Healthy Living as a one-stop shop that will inform, enlighten, engage, and inspire you to make more educated decisions about your health. READ MORE Dear Class of 2011: Good Luck... You're Really Going to Need It!: Despite commencement speeches they'll hear, for many of the graduates spilling into the job market throughout the nation, there isn't going to be much to commence. Economically at least, this is an especially rough time to be graduating from college. READ MORE Friday morning, I gave the commencement address at Sarah Lawrence College. Here is the video:

If you want to know what your values are, just look at your own life. Your life looks like your values. A lot of us think we have higher or spiritual values, but those values are not necessarily reflected in our so-called personal lives.

I want a dream to take us deeper, to see everything as a gauzy display of images. Dreams help me see through ordinary experiences to their underlying narratives and images and mysteries.

Thomas Moore

Has been a monk, a musician, a professor, a psychotherapist, an author and a lecturer

The power of love to dissolve negativity cannot be underestimated. This power becomes our closest ally in removing the emotional blocks that keep us isolated from our love source.

Toni Emerson

Writer; holistic life coach, spiritual activist

Living by deliberation means intentionally aligning your thoughts, behaviors, and choices with who you really are, and the outcomes you're trying to achieve.

There are two ways that you can experience the intoxicating joy, profound peace and ecstatic wakefulness of the Ground of Being: spontaneously or through effort.

Not all contemplative paths kindle the same doubts or present the same liabilities. There are, in fact, many methods of meditation and "spiritual" inquiry that can greatly enhance our mental health while offering no affront to the intellect.

Manifesting means co-creating with the universal field to attract experiences, people or things into your life by sending out your unique electromagnetic signal and taking action based on our mindset and beliefs.

Sharon Kirstin

Modern Alchemist, Transformational Coach, Energy Healer & Spiritual Mentor. Join the FREE 'Activate Your Business Alchemy' Course: sharonkirstin.com/activate-your-business-alchemy

While this was anything but an easy filtering exercise (so many good ones to choose from), here are my top 10 books in the realm of health and fitness -- which I define broadly as the harmony of physical, emotional, social, intellectual, and spiritual needs -- from the past year.

One day, and whether I like it or not, I won't have a choice. Neither will you, your best friend or worst enemy. If we could invest in the inevitability, we'd all be rich. The problem is; dying isn't sexy and it doesn't sell, while fear, denial and escapism is the defining hustle of our time.

When you try to get "there" and THEN feel peace, it never works out. You just end up realizing that what you thought you wanted, doesn't actually feel as great as you thought it would.

Sheila Viers

I help people break free from yo-yo dieting and self-sabotage so they can feel amazing in their skin.

All dreams serve a purpose: to help us change, grow, evolve, forward a vision. There are many types of dreams and different ways that this plays out, ...

Erin McElroy

Writer, Photographer, Changemaker: inspiring and facilitating change. Connect at erinkmac.com

I am sure about something. Small children know from whence they came. They are still a part of heaven. That is why one of the easiest ways to feel the presence of the Divine is to connect with a child.

Shortly after my second son, Sawyer, was born, my wife, Jen, began experiencing some discomfort in her abdomen. Several trips to the gynecologist yiel...

William Kenower

Author of Write Within Yourself: An Author's Companion; Editor-in-Chief of Author magazine.

image made @ http://www.canvas.com "You will be a failure, until you impress the subconscious with the conviction you are a success. This is done by makin...

Olivia Madlock

Lightworker Liv is a compassionate healer who has many gifts. Her current focuses are massage therapy, intuitive healing, and coaching.

Creating life is not just a physiological process; as that revolutionary Jewish couple showed, every adult who decides to support new life becomes the greatest expression of the universe.

Ale e Edu

Authors of Il Marito dello Sposo blog

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Spiritual Development: Pictures, Videos, Breaking News

Gregg on Tour View all Events Featured Post Remembering the Gifts From Our Ancestors Gregg Braden Ancient Civilizations | 26 Comments The last thing I expected to see on a late October afternoon hiking in a remote canyon of the Four Corners area in northwestern New Mexico was a Native American wisdom keeper walking toward me on the same trail. Yet there he was, standing at the top of the small incline that separated us as our paths converged that day. Im not sure how long hed been there. By the time I saw him, he was just waiting, watching me as I stepped carefully among the loose stones on the path. The low sun created a glow that cast a deep shadow across the mans body. As I held my hand up to block the light from my eyes, I could see Continue Reading Ancient Civilizations, Healing Gregg Braden

Why does the maximum human age seem to hover around the 100-year mark? Why not 200 or even 500 years? If were to believe accounts in the Torah and Old Testament texts, many ancient people measured their lives in terms of centuries, rather than the decades that we use today. Adam, for example, is documented []

I remember a conversation I had a few years ago that beautifully illustrates what I mean by waiting for life to get back to normal. I was talking to a gas-station attendant in a small mountain town about the weak economy and how people in the area were coping. How are things in this part []

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Home Gregg Braden

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.

Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life.

A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail.

A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live.

When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all.

A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother.

So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness. Hermann Hesse, Bume. Betrachtungen und Gedichte

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Quotes About Spirituality (3489 quotes)

Baba Nam Kevalam - Thoughts of PR Sarkar - Spirituality Determination
Baba Nam Kevalam, this is a mahamantra, or a universal mantra given by shrii PR Sarkar, in order to concentrate and liberate the mind from the superficial level and elevate it to the super...

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Baba Nam Kevalam - Thoughts of PR Sarkar - Spirituality & Determination - Video

Youth Spirituality By Mr. Shubham Jain HELP TALKS Video
For info log on to http://www.healthlibrary.com By Mr. Shubham Jain.In this lecture cause, Reason and solution are been covered for youth to explore their life and to get nearer to success.

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Youth Spirituality By Mr. Shubham Jain HELP TALKS Video - Video