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While it is good to have an accepted word that attempts to describe a vital aspect of human nature, there are dangers that original meanings and teachings relating to the word “spiritual’ are obscured, impoverished and even undermined. For instance the earlier usage of the word was directly related to God in Hebrew and Christian contexts. Now there are spiritualities that leave God out of the picture altogether.

In today’s pluralistic society, many spiritualities are accepted as valid, depending on personal preferences and tastes. Many spiritual leaders claim that all spiritualities have value, as long as it helps people in their lives.

However there is a danger that some spiritual teachings are actually not helpful in the long run (and even the short term). They may seem to offer immediate relief from life’s ordinariness and storms, and may offer seemingly reasonable answers to life’s big questions, but how do we actually know if the path offered to us is genuine and authentic and not misinformed, deceptive or even counterfeit? There are many ‘Pied Pipers’ who are happy to play attractive tunes for those who are tuning in (The Pied Piper seduced many young people to embark on a journey that ended in tragedy).

If we use the metaphor of putting on walking boots in order to begin a serious walk to a mountain with the best view, as a way to describe the spiritual journey or quest, we may be able to clarify some of the problems involved.

I find this metaphor useful; the mountain trek implies effort on our behalf to grow in knowledge, understanding, wisdom, awareness, competence and character. The metaphor also suggests a beginning and an end, and that wrong turns can be made.

Firstly, the action of putting on the boots for the journey ahead, needs to be commended. Perhaps too few people actually consider the bigger questions of life and are too caught up in the attractions of the here and now to even take the trouble of beginning a search for truth, personal growth and ultimate meaning.

Secondly, once the boots are on, which is the right and best path to reach the mountain top? There are many who say that all paths eventually reach the same destination; be that an eventual social utopia on earth, or finding ‘Nirvana’ as the final resting place for the soul, or in finding God and eternal life.

Interestingly the three worldwide spiritualities/religions that share their origins from the ancient Hebrew Old Testament Scriptures argue strongly that not all spiritual paths end at a similar destination. The Jewish, Islamic and Christian spiritualities all claim to have the authentic message from the one true God. These three faith systems are clearly monotheistic, and preclude the existence and/or authenticity of other gods. All three warn that life here and beyond can be shipwrecked if wrong faith and life choices are made.

Admittedly these claims to ultimate truth and reality do not usually sit well in today’s culture of universal tolerance and pluralism. But at least we know where we stand with these faiths, and they generally treat the subject of spirituality with great earnest and attention (as do other ardent devotees).

I think the view of ‘all faith or spiritual systems leading to the same goal’ can be shown to be flawed after more careful examination. Even a cursory exploration of the major western and eastern faiths shows they have very different ideas about life’s origins, duties and destinies. For instance mainstream Buddhism teaches there is actually no God but a state of Nirvana where the individual is finally absorbed into ‘oneness’ where the cycles of death and rebirth are ended. Hinduism teaches there are multitudes of gods that need to be honoured and respected. Humanistic spirituality teaches that humanity itself is the only ultimate authority and that we can only rely on ourselves to create our own ethical frameworks and futures. The differences become obvious. On some essential beliefs there is no common ground; they cannot lead to the same outcome.

But to be fair however there are similarities between most faith/spiritual systems as well. Most espouse the importance of respect and care for the ‘other’, and many practitioners are genuinely devoted to the path they have chosen and do the best they can to make the world a better place.

But if God is the key ingredient in our spiritual interests, then perhaps the standout difference between all the spiritualities and faiths in the market place is the question of ‘how to’ reconnect with God and the other dimensions of our lives. Is this achieved through our own efforts of diligent prayer and good deeds thus ‘earning favour’ with the transcendent, or has God provided a means through which we are graciously invited to enjoy reconciliation with Him as a free gift of immense value? Jesus is the only spiritual leader who teaches that the ‘works and efforts’ required to earn favour with God have been achieved already through his own life-death-and life again. This is a unique claim, made by no other. In short, if the human question is ‘what do I need to do to be right with God?’; Jesus would answer ‘it’s already been done through me, turn away from all those things that are worthless, put your trust in me, and follow me, and you will experience true life in all its fullness forever’. *

So for the person about to embark on the spiritual trek, and who has made the effort to put the boots on, I think care should be taken in the choice of path to the summit.

Or if the road you’re on is proving to be disappointing and unfruitful, maybe its time to consider a different path.

From personal experience, I ‘donned the boots’ in my later teenage years and investigated some of the spiritualities available at the time (this was in the late 70’s). After ‘testing the waters’ of some of the eastern faiths, atheism and consumerism/materialism, it was the life and teaching of Jesus as found in the Gospels in the New Testament that finally struck me as having the ‘ring of truth, authority and realism’. It was this path that I found to be ‘the one’ for me (I began the journey in the early 80’s and am still trekking as I turn 50).

Today’s cultural climate tends to dismiss the Jesus option too easily I think. With the decline of the institutional church, and the scandals within many denominations, it would be a pity to tar Jesus himself with a similar brush of irrelevance and hypocrisy. Maybe in all our post – modern sophistication and scepticism, it’s time to look afresh at the life and teaching of Jesus.

In closing, may I suggest an openness to the ‘Jesus option’. If what you find is attractive, challenging and has the ‘ring’ of realism and truth about it, then I would say this unique path may well be calling you.

If you are open to the question of God, can I invite you to consider asking a question of the Divine/Transcendent One: – ‘If You are there, help me see and understand You and show me the way of truth, light and love.’ You may be surprised with what happens.

May you be given wisdom and insight for the options ahead, and may you choose the path of ultimate truth and reality.

* You’ll find these statements in the following places in the New Testament:        John 3:16 – 18, John 10:1 – 18, Ephesians 2:1 – 10, Matthew 4:17 – 20.

In today’s culture the word ‘spiritual’ is widely used and accepted. The word is a descriptive term generally referring to anything and everything that relates to a deeper meaning and significance in our lives. As such, the term has become a rather vague and nebulous expression that defies efforts at precision, and yet it is probably the best word we have at present that is suggestive of a comprehensive range of human experiences and feelings relating to all that is beyond, more and deep.

Today there is an explosion of spiritualities. Not only are there more traditional Buddhist, Hindu, Native American and Aboriginal spiritualities; but there are also New Age and Humanist ones as well. Even consumerism has taken on a spiritual dimension with its claims to bring happiness and contentment with each purchase – ‘retail therapy’. Virtually anyone who wants to promote their product, service or worldview as having the ability to impact the ‘soul’ can use the ‘spiritual’ signature.

There may also be some value in comparing and contrasting the words ‘spiritual’ and ‘religion’. ‘Religion’ is often tainted with negative perceptions, evoking images of static hierarchies, outdated traditions and even narrow mindedness and hypocrisy. In today’s context ‘spiritual’ is generally more positive than ‘religious.’ However, this is not to denigrate the exceptional contribution of many self confessed religious people who have made incredible sacrifices for humanity and the world. In fact there is much ‘overlap’ in the two words in terms of original meanings. Care should be taken in using these two words justly and fairly; in many ways both can refer to the same things. But it is also true that words can change nuance and meaning in a matter of decades, as cultures and sub – cultures form and change.

But what are the origins of this popular word. What is the etymology of ‘spiritual’?

It may surprise some that its origins date back thousands of years. The first century early church used a Greek form of the word regularly in its writings and communications (pneumatikos). (This was a church without specified buildings, and had the characteristics of a transformative grassroots movement.) This word was most often used to describe the Holy Spirit of God (the third person of the Trinity). Basically the meaning of the word is breath, or wind, or air. The term is an attempt to describe what cannot be directly seen, but which has great impact on the world and humanity. This breath, or wind of God was understood to be the unseen agent that influences and animates the creation and humanity in general, and in particular those who are chosen by God for faith and service. Any modern translation of the New Testament will show the common usage of the word amongst the first century ‘little’ Christs (Christians).

However, the arrival of Jesus on the scene over 2000 years ago now, was predated by the ancient Hebrew use of another word used to describe the same thing in essence; this being ruah. From the first century onwards it was the Greek form of the word that secured common usage, being a major language of the Middle Eastern region. As the Christian faith spread to Rome and Italy the Greek word was translated to the more familiar Latin ‘spiritos’.

The Medieval Catholic Church, which by now had become institutional and hierarchical, began to restrict the use and meaning of the word ‘spiritos’ to refer only to those who were of the ‘elite’ class of Christians such as those living in monasteries and nunneries who had taken vows of poverty, celibacy and obedience.

In the 17^th century a movement developed within the catholic laity (non ‘professional’ or non ‘elite’ Catholics) who insisted that even normal everyday believers could also be as ‘spiritos’ and dedicated to God, just as well as the popes, monks, nuns, priests and clergy. The French establishment began to derogatively term those in this grassroots movement ‘la spiritualite.’ The official church hierarchy considered the ‘spiritual’ life best left in the hands of the experts.

The efforts to contain and specialise the word could not be stopped however, and gradually the Anglicised word ‘spiritual’ taken from the old French, has filtered into everyday discourse as an acceptable and popular term to describe anything to do with living more fully and well, and being more connected and aware.

Reference: Eugene H. Peterson, Christ Plays in 10,000 Places, Hodder & Stroughton, 2005, p 28