The Qualities of Spirituality

A religious person finds a satisfying niche in the structure of spirituality within which he or she feels secure and content.  Answers have been provided which cater for and satisfy his or her degree of development and do not place his or her limits of comprehension under stress.  It is a comfortable place to be and calls for no disrupting efforts to obtain greater enlightenment.  Content within the confines of a secluded corner of the great structure, and together with others in like religious isolation, the religious one believes that he or she can understand the nature of the whole by interpreting it in accordance with the nature of his or her immediate surroundings.   

The greater concept of spirituality cannot be confined within restrictive doctrines.  It extends into areas not generally considered as being embraced in spirituality, such as ethics and well being; it expresses itself through mental and emotional balance and through co-operation with others.  Self-centered individuals who, because of personality inadequacies, are unable to fit harmoniously into any grouping of organised people, find even religion beyond their capacity.  Therefore they pander to their egocentricity by claiming to have risen beyond religion, but in their case this is no more than a pathetic excuse for their inadequacies.

One does not rise above anything by avoiding it, and tempering tests have to be successfully met.  Nothing of value can come from association with individuals who have effectively deceived themselves into believing they are spiritual people.  They can easily be distinguished because they will have ‘opted out’ of society to some degree, or will affirm that the cultivation of their individuality is their prime concern.  They will often be shiftless and their record of relationships will indicate instability and an inability to make a commitment.  However, the consideration of pseudo spirituality is not the intent here, so let us look at the qualities of true spirituality, many of which have already been dealt with. 

Most people understand the concepts of spirituality as they relate to goodness and the qualities embraced by goodness, but not many realise that truly spiritual people are ‘Givers’ to life; they give of themselves rather than of their possessions, they are responsible and have an acute sense of duty.  One feels a sense of ease in the company of Givers, while there is a feeling of disharmony in the presence of a ‘Taker.’ This is because the Giver radiates an energy which is immediately sensed as beneficial while the Taker, through his frequency make-up, drains others of their energy.

Spirituality embraces the concept of True Love, as distinct from lesser forms of love which are generally contaminated by carnality.  These lesser aspects of love require little or no commitment and always lack the stabilizing elements of responsibility, obligation, consideration, true concern and selflessness.  There are Love Givers and Love Takers, and woe to those who choose the latter for a mate.  A truly spiritual person will promote the virtues of True Love as against those values fostered by a desensitized and decadent popular media and a pandering entertainment industry.

An intimate association between a spiritual person and a non-spiritual person is never a comfortable one and it is prudent to avoid it.  What should be sought by a spiritual person is another or others of like nature.  This is one argument for the formation of compatible groupings by spiritual people, for this will bring together kindred spirits who might never meet otherwise.  A sense of exclusiveness, even of superiority, among such groupings is not detrimental to Spirituality, providing it is not of an egotistic nature.

Of course one important facet of spirituality is a well ordered, discipline lifestyle.  The Creator is a perfect organiser, the whole of His creation proclaims this.  Since we are created in His spiritual image we partake of His nature, therefore it follows that we, too, should be organisers conforming to patterns of orderliness.  Those aspiring to spirituality will endeavour to develop God-like qualities and to do this one has to be in rapport with Him.  This is where attunement, resonance or correspondence come into it.

Another facet of spirituality is self-mastery.  In the East fakirs seek to acquire this by self-mortification, even mutilation of their body.  That they establish self-control over pain is undeniable, but that it enhances their spirituality is questionable.  This is because what they do is an unproductive exercise.  The fakir who holds his arm above his head until it withers, or who spends his days on a bed of nails or with skewers through his cheeks or tongue, serves no constructive purpose by such displays, which make little contribution to the overall Good of humankind.  However, these displays indicate the extent to which self-control can be exerted.  A truly spiritual person, in the sense that we imply here, has developed self-control through the mastery of mind.

Spirituality is a way of life, an attitude of mind and the acceptance of a wide perspective.  Thus it has a quality of goodness transcending the goodness prescribed by religion.  This goodness not only recognises the Golden Rule but integrates its precepts into everyday living.  It embraces the highest moral and ethical codes embodied in religion but requires much more than lip service to be given to them.

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