Aspirants often try to gain advancement in the path of spiritual
ascent by following any of the specific doctrines recommended by spiritual master
availed to them. They also try to follow traditions and customs which remained
known to them. Alignment of human beings towards a spiritual ascent is an age
old tradition. Several other religious groups developed in due course of time
and a distinction between lower and higher forms of spirituality is made in
between 17th and 18th Century.[1]
Spirituality became
disconnected from traditional religious groups and institutions in due course
of time;[2]
got prominence in social and political movement of different kinds. Vedic texts
and epics were translated in other languages which influenced growth of
spirituality beyond the scope of religion and tradition. Role of The
Bhagavadgita cannot be ignored in this regard; it was the mostly interpreted
source of Holy Scriptures of Indian origin; a balanced scripture which was
developed to integrate thought process of Veda, Sankhya and Yoga philosophy to elaborate
possibilities and scope of spiritual ascent duly availed to aspirants from all
walks of life. Spirituality was there in Asian religions in the form of secret
teachings.[3]
Neo- Vedanta concept and universalism of thought process was also explored
during instances of global conflict to bifurcate Spirituality while remaining
independent of culture and traditions dully inflicted with religion, custom and
traditions.[4]
Contribution of saints like Sage Shankaracharya, Swami Vivekananda, Sri
Aurobindo, Acharya Vinoba and others cannot be ruled out. Advaita Vedanta was
the central doctrine of the development of Spirituality during colonial rule in
India. Exchange of ideas between western world and India paved a path of
further development in this field for seeking subtle convergence in development
of spirituality; it became more oriented on subjective experience;[5] instead of accommodating oneself in the
restricted ontological context.[6]
Meditation became a strong tool leading an individual to experience self
actualisation.[7]
Traditional doctrine encompasses spiritual progress through three distinct
paths: the way of Knowledge, the way of devotion and the way of offering
selfless services; there may be various combinations of all the three specified
paths; even follower of all the three paths can have such eligibility.[8]
Jnana Marga (the path of Knowledge) is the
way of seeking self-realisation under the sincere guidance of a spiritual
master (Guru).[9]
The scope of this volume of publication is to encompass development of
spirituality through practices of knowledge and Science (Jnana- Vijnana). Ultimate
objective of practices of Yoga is to attain renunciation of the world; a state
where universal truth can be realised; where stability of memory and intellect
on the Divine subject can be ensured due to diffusion of mind; where spheres of
the bodily existence of the senses on worldly manifestations can be experienced
as exhibits of the Divine.[10]
[1] "Differences
Between 17th Century And Early 18th Century | ipl.org". www.ipl.org.
Archived from the original on 2022-11-05. Retrieved 2022-11-05.
[2] Snyder, C.R.;
Lopez, Shane J. (2007), Positive Psychology, Sage Publications, Inc., ISBN
978-0-7619-2633-7
[3] McMahan, David L.
(2008), The Making of Buddhist Modernism, Oxford University Press, ISBN
978-0-19-518327-6
[4] Roy, Sumita
(2003), Aldous Huxley And Indian Thought, Sterling Publishers Pvt. Ltd
[5] Waaijman, Kees
(2000), Spiritualiteit. Vormen, grondslagen, methoden, Kampen/Gent:
Kok/Carmelitana
[6] Saucier, Gerard;
Skrzypinska, Katarzyna (1 October 2006). "Spiritual But Not Religious?
Evidence for Two Independent Dispositions" (PDF). Journal of Personality.
74 (5): 1257–92. CiteSeerX 10.1.1.548.7658.
doi:10.1111/j.1467-6494.2006.00409.x. JSTOR 27734699. PMID 16958702. Archived
(PDF) from the original on 2017-08-08. Retrieved 2013-03-05.
[7] Houtman, Dick;
Aupers, Stef (2007), "The Spiritual Turn and the Decline of Tradition: The
Spread of Post-Christian Spirituality in 14 Western Countries, 1981–2000",
Journal for the Scientific Study of Religion, 46 (3): 305–320,
doi:10.1111/j.1468-5906.2007.00360.x
[8] John Lochtefeld
(2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing New York,
ISBN 0-8239-2287-1
[9] Feuerstein, Georg
(2003). The deeper dimension of yoga: Theory and practice. London: Shambhala.
ISBN 1-57062-935-8.
[10] Harung, Harald
(2012). "Illustrations of Peak Experiences during Optimal Performance in
World-class Performers Integrating Eastern and Western Insights". Journal
of Human Values. 18 (1): 33–52. doi:10.1177/097168581101800104. S2CID
143106405.
Levin, Jeff (2010).
"Religion and mental health: Theory and research". International
Journal of Applied Psychoanalytic Studies. 7 (2): 102–15.;
Meyer-Dinkgräfe, Daniel
(2011). "Opera and spirituality". Performance and Spirituality. 2
(1): 38–59.
