SPi²-Ritualism: Our spiritual beliefs and practices are essentially enforced ritualism. (Part 1)
SPI²-Ritualism: Understanding Our Spiritual Beliefs
A recent Pew Research Center study¹ reveals a striking trend in American spirituality: 70% of U.S. adults consider themselves spiritual to some extent, with 22% identifying as spiritual but not religious (SBNR).
This shift is pronounced among the younger generations, specifically Gen Z (born 1997–2012) and Millennials (born 1981–1996). These groups are increasingly distancing themselves from traditional organized religion, instead opting to craft their own spiritual identities. This diverse spiritual landscape is richly woven from threads of Eastern Religions & Philosophy, Native American, Meso American, and South American traditions, as well as New Age practices such as crystal healing, tarot readings, and elements of western occultism.
The tendency towards SBNR is indicative of a broader cultural and developmental transition, aligning with the Metamodernist ethos. This cultural phase is characterized by a blend of modern and postmodern elements, where oral narratives amplified through social media, face-to-face interactions in ‘selective’ community events, and a resurgence in magical and mythic rituals contribute to a collective participatory meaning-making.
In this context, I argue that many who identify as SBNR are, in essence, practicing a form of Ritualistically Behaving, Spiritually Nominal (RBSN) spirituality.
This phenomenon can be understood through two primary lenses:
- First, the historical context of spiritual engagement by preceding generations — the Silent Generation (1928–1945), Baby Boomers (1946–1964), and Gen-X (1965–1980) — who encountered and established defined spiritual ideologies & systems in the West.
- Second, the profound impact of the internet & social platforms, which has exponentially increased access to a diverse range of ‘spiritual’ information, reshaping the way spirituality is understood and practiced.
To fully grasp this shift, it is crucial to explore the myriad definitions of spirituality and the intricate spiritual systems that underpin them.
Defining “Spirituality”.
“Spirituality” is an enigmatic and multifaceted concept, often invoked but seldom defined with precision. Its manifestations are as diverse as human thought itself, with each form embodying unique characteristics and expressions. Tracing back through the annals of human history, the evolution of spirituality parallels the transformative journey of life itself, from the simplicity of a single-cell organism to the complexity of modern human consciousness. This enduring nature of spirituality reveals its ‘Lindy² proof’ quality, implying that ideas or technologies that have been around for a long time are likely to stay around longer.
Integral Theory, as pioneered by Ken Wilber, offers a comprehensive framework for understanding this rich tapestry of spiritual expression. Wilber’s AQAL³ (All Quadrants, All Levels, All Lines, All States, All Types) model presents a holistic approach that integrates various dimensions of reality — including the interior and exterior facets of individual and collective experiences. This model, reflecting a deep synthesis of knowledge and experience, provides a nuanced understanding of spirituality in a postmodern society that values individuality, diversity, skepticism, and innovation.
Integral Theory invites us to view spirituality not just as a static concept but as a dynamic interplay of various developmental stages, states of consciousness, and personal and collective experiences. In this light, defining one’s spirituality becomes an exploration of where one’s beliefs, practices, and experiences intersect with this expansive, integral map of human consciousness.
Ken proposes four interpretations of spirituality.
Spirituality as the Apex of Developmental Lines: This interpretation views spirituality as the ultimate peak in any developmental aspect, such as cognitive or moral growth. For instance, Albert Einstein’s revolutionary theories in physics represent the zenith of cognitive development, a form of spirituality reflecting the culmination of growth in a specific area. Similarly, Michael Jordan’s extraordinary basketball skills and achievements symbolize the pinnacle of bodily-kinesthetic development, illustrating spirituality as the apex of physical prowess.
Spirituality as an Independent Line of Intelligence: This perspective, based on James Fowler’s theory of faith stages, views spiritual intelligence as a distinct developmental line, progressing through stages that deepen one’s understanding and relationship with faith. Mother Teresa and Saint Ignatius of Loyola serve as prime examples. Mother Teresa’s life reflects a journey through Fowler’s stages of faith, culminating in a ‘Universalizing Faith’ characterized by selfless service and profound humanity. Similarly, Saint Ignatius of Loyola⁴, founder of the Jesuit Order, exemplified this spiritual intelligence through his transformative approach to spirituality, focusing on inner conversion and service to God and humanity.
Transient State Spirituality: This form of spirituality is characterized by temporary states of heightened awareness or peak experiences, distinct from the enduring structures of consciousness that define our typical modes of thinking and perceiving . Key examples include the ritualistic use of psychedelics such as peyote or ayahuasca in various indigenous traditions, and the practice of Automatic Self Transcending (AST) Meditation that stem from the Vedic tradition. AST Meditation employs a mantra to surpass thought, reaching a state of pure self-awareness, akin to Turiya in Vedantic philosophy. One transcends regular waking, dreaming, and deep sleep states, embodying a constant, pure consciousness. It culminates in experiencing samādhi, profound meditative absorption, offering insights into consciousness far beyond everyday perception. Both of these practices offer glimpses into expansive states of consciousness, vastly different from everyday perception.
Attitudinal Spirituality: This approach to spirituality is not defined by specific beliefs or practices but an attitude or disposition that permeates various levels of consciousness. It is manifested through virtues like love, compassion, and wisdom. Practices such as mindfulness, compassion meditation, and Buddhist contemplative techniques like Vipassana or Zen meditation exemplify this form of spirituality. These practices foster a continuous conscious awareness and cultivate an inner attitude of introspection, wisdom, and peace, signifying spiritual growth beyond intellectual understanding or ritualistic involvement.
In light of these diverse interpretations, I invite you to consider —
How do you define your ‘Spirituality?
This question encourages you to reflect on how your personal beliefs, experiences, and practices align with these multifaceted definitions of spirituality.
Three Spiritual systems.
Spiritual engagement, regardless of how its defined — striving for personal excellence, pursuing a spiritual path, experiencing heightened consciousness, or cultivating virtues — aligns with one of three frameworks: Collectivist, Individualist, or Dialogical spiritual systems. Hune Margulies, a scholar and poet who focuses on Martin Buber’s Dialogical Philosophy, delves into these in his work ‘Will and Grace’⁵.”
Collectivist Spirituality: This framework emphasizes strict adherence to rules and practices set by external authorities such as churches, prophets, gurus, or transcendent revelations. It values uniform belief and ritual practice among its followers, sometimes leading to a diminishing of individual identity as the self is integrated into a larger whole, like a deity or religious institution. This approach can manifest in cult-like behaviors, focusing on spiritual depersonalization.
Individualist Spirituality: Contrasting sharply with collectivist ideals, this framework centers on the self, focusing on affirming or denying aspects like the “I,” “self,” or “me.” Characterized by a private pursuit of spiritual goals, it is rooted in personal inner experiences. This type of spirituality is akin to psychological narcissism, emphasizing “me and mine” often at the expense of broader social and ecological contexts.
Dialogical Spirituality: This form is an existential alternative to both individualist and collectivist approaches. It focuses on the social “between” realm as the primary site of spiritual practice. It recognizes that the divine presence is actualized through personal, social, and ecological relationships. Dialogical spirituality, thus, emphasizes the godly element in interpersonal interactions, contrasting sharply with the inward focus of spiritual narcissism and the self-erasure of collectivist spirituality.
Interestingly, contemporary spirituality among Millennial & Gen Z generations, especially in the realm of social media, weaves these systems together into a novel, ritualistic form. This blend reflects the diverse spiritual interpretations identified by Wilber. They may include intense visualization meditations aimed at personal excellence, the use of psychedelics or ‘advanced’ transcending meditation techniques for achieving Unity Consciousness, through the cultivation of transient consciousness experiences. Notably, it also involves creating impactful, short videos that simultaneously express selflessness or an embodied attitude while seeking validation through social engagement.
In his work, Margulies acknowledges a pivotal insight as the two fundamental errors that impede our spiritual freedom and it is :
“ the ways we relate, and the ways we believe.”
This idea underlines the need for a profound transformation in our relationships with spiritual ritual systems and the identity we create to relate to them.
The shift from believing in to believing with.
At the center of this transformation is the Human Brain.
SPi²-Ritualism : The Bond that Needs to Be Broken.
I would like to propose a way to review how we relate and believe in SPi-rituality.
SPi²-Ritualism, emerges from synthesizing the four definitions of spiritual identities & the three spiritual systems into viewing them as a model with two interconnected elements that is required to be spiritual in the first place.
These two elements SPi¹ (Special-Purposeful) and SPi¹ (Solitude-Purposeless) identities are inextricably linked to Ritualism, forming a robust bond reminiscent of the covalent bonds in H²O water molecule — where hydrogen and oxygen atoms share electrons to create a stable compound.
Drawing a parallel with the physical transformation of water, I posit that just as the application of heat causes water molecules to break free from their bonds, transforming into steam, a similar transformative energy within us can disrupt the established links to Ritualism. This disruption symbolizes a critical physical transition in SPi²-Ritualism model, propelling the mind-brain into a liberated state where ritualistic constraints no longer dictate the contours of your spiritual development. It is within this liberated state that we find the true essence of spirituality, unshackled from the prescriptive ways we relate to and believe in rituals. This metamorphosis enables our spiritual identity to become fluid and shapeless, free to assume any form, symbolizing our liberation from rigid spiritual constraints. In this state, spirituality becomes an expansive, formless essence, reflecting our true, unfettered spiritual nature.
The good/evil binary at the root of human identity.
To understand SPi¹ (Special-Purposeful) and SPi¹ (Solitude-Purposeless) identities, it’s crucial to explore the historical transformation of spiritual systems into enforced ritualism.
Throughout history, spiritual systems have been adapted or reshaped as tools for imperialist suppression and oppression. A notable instance is the transformation of Zoroastrianism by the founder of the Persian Sasanian Empire Ardashir I and the Zoroastrian high priest Tanser. Originally a grassroots, anti-elite spiritual movement, it was altered to support Ardashir’s imperial ambitions, incorporating concepts of good versus evil and divine judgment. This manipulation of Zoroastrianism illustrates how ancient spiritual beliefs have influenced modern religious and cultural systems, emphasizing the dichotomy between good (order) and evil (chaos)⁶ identities.
What is commonly not known is the deep connection between the Vedic religion of the Indus Valley and Zoroastrianism⁷. Both originated with similar fire-centered rituals & social structures, a link evident in the similarities between the Rig Veda and Zoroaster’s Gatha.
However, their theological paths diverged:
Zoroastrianism developed a dualistic framework of good vs. evil, which is at core of all the Abrahamic religions. While the evolution of the Vedic religion into Brahmanism, emphasizing the concept of Brahman — the unchanging cosmic principle, also led to the birth of Jainism and Buddhism. These developments significantly influenced the Maurya Empire’s spiritual and cultural landscape. However, this evolution was also co-opted by the elite, particularly the Brahmins, who used their privileged position to influence Indian society⁸. Their dominance in politics, media, and religious institutions exemplifies how spiritual systems can be manipulated to manage populations and maintain power dynamics. The good/evil or Zoroastrian binary⁶, central to the modified Zoroastrianism, is evident in many narratives that were pivotal in shaping religious and cultural systems in our pre modern to post modern history. This is exemplified by Constantine’s co-option of Christianity in 300 CE and its subsequent modification for political control to the current use of political elites to frame international conflicts or ideological struggles.
Another instance is the rhetoric of “us vs. them” that is commonly employed in political campaigns to delineate clear distinctions between parties or nations. This binary is also seen in the context of global issues like climate change, where those harming the environment are often portrayed as ‘evil’, contrasting with the ‘good’ of environmental activists or organizations. Additionally, in media and entertainment, narratives often simplify complex situations into good vs. evil, influencing public perception and aligning with certain political or social agendas.
While some attribute universal themes in spirituality to deep-seated elements of the human psyche, as Jung’s concept of the “collective unconscious” might suggest, a contrasting view proposes that these narratives are intentionally crafted and disseminated by those in power. This perspective challenges the notion of mystical origins, instead highlighting a strategic use of spirituality for control and influence.
Use of the ‘Fool’ in Spiritual Systems.
The Fool card in tarot, symbolizing the start of a journey, represents embracing new beginnings and risks. It encourages trusting intuition and approaching life with innocence and openness, akin to exploring unknown paths. This card embodies a sense of adventure and self-discovery.
In “The Sociology of Spirituality⁹,” Mike Sosteric examines the ‘Fool in School’ archetype pervasive in spiritual and secular systems. This concept, viewing life as a cosmic school where souls clear karma and seek perfection, is criticized for enabling exploitation and promoting passivity, thereby diverting critical inquiry. It appears across various cultures, from Western monotheisms to Eastern polytheisms, and even in Hollywood narratives. Sosteric’s critique highlights how this archetype, often used by elites, oversimplifies life’s struggles and impedes the development of empowering spiritual alternatives.
However, this does not mean that Perennial Philosophy¹⁰ is just a mental construct. It includes a spiritual identity, an eternal essence marked by pure awareness, bliss, intelligence, and love. This is contrasted with a bodily identity, rooted in physical survival and spiritual connectivity. When these two identity's align- higher consciousness and intelligence can be accessed. This viewpoint urges a deep reassessment of spiritual teachings, encouraging exploration beyond conventional doctrines to unlock the full potential of spirituality.
Continue your journey with Part 2 of my series, ‘Journey Towards Solitude-Purposeless Identity.’
Here, we’ll delve deeper into transforming from SPI¹ (Special-Purpose) to SPI¹ (Solitude-Purposeless) identities, uncovering practical and personal insights for this profound spiritual transition. I outline ways to break free from ritualistic constraints, and a deeper philosophical reflection on the essence of spirituality and personal meaning.
References:
- https://www.pewresearch.org/religion/2023/12/07/spirituality-among-americans/
- https://en.wikipedia.org/wiki/Lindy_effect
- https://en.wikipedia.org/wiki/Integral_theory_(Ken_Wilber)#:~:text=In%20Wilber's%20later%20framework%2C%20the,consciousness%2C%20and%20of%20levels%20or
- https://en.wikipedia.org/wiki/Jesuits
- https://link.springer.com/chapter/10.1007/978-94-6351-197-1_37
- https://www.researchgate.net/publication/321297609_From_Zoroaster_to_Star_Wars_Jesus_to_Marx_The_Science_and_Technology_of_Mass_Human_Behavior?enrichId=rgreq-31566bf6bf3aa52fe833354d28cb4ecb-XXX&enrichSource=Y292ZXJQYWdlOzMyMTI5NzYwOTtBUzoxMDc1OTE0NjU4MDQ1OTUyQDE2MzM1Mjk0NTIwNDg%3D&el=1_x_3&_esc=publicationCoverPdf
- https://www.indianembassytehran.gov.in/eoithr_pages/MTc
- https://salc.uchicago.edu/south-asia-seminar-brahmins-tryst-brahminism-0#:~:text=Brahmins%20in%20the%20caste%20system,unequal%20relations%20to%20their%20advantage.
- https://www.researchgate.net/publication/357598559_Response_to_Saad_The_Sociology_of_Spirituality
- https://en.wikipedia.org/wiki/Perennial_philosophy
