Spirituality is a Natural Predisposition: Spirit as life-force & Social and Spiritual Self

Preface: The Genetics of Archetypes, Symbolism, and Spirit as Life Force.

Tim Spector, in the article, What Twins Reveal About The Science Of Faith (Popular Science, August 8, 2013) states, “They [the researchers] estimated the heritability of spirituality to be around 40 to 50 percent, which is quite high considering how tricky it is to measure. Other U.S. studies using even more detailed questions in larger numbers have found similar or even stronger genetic influences. These studies demonstrate our variable but innate inherited sense of spirituality, which affects how we perceive the world, ourselves and the universe. This is independent of our formal religious beliefs and practices and, strangely, largely independent of family influence.” Saslow’s study which demonstrated a correlation between spirituality and compassion, also demonstrated a distinction between “spirituality” processes and processes connected with religiosity. The spirit as a life force symbol in archetype myth reflects our innate spirituality as explored in these studies.

J. L. Henderson observes, “These themes, symbols, and motifs are all a psychic mechanism of a collective repository of our shared evolution as a species and have grown around shared and repeated exposure to dilemmas and challenges to human experience. This repeating pattern of experience is expressed in the psyche as an archetype……In other words, we are endowed at birth with an innate sense of what experiences are likely to occur during a lifetime on earth as a human and are ‘preprogrammed’ through the psyche to respond in a typical human fashion.” (J. L. Henderson) Bargh, who emphasized the role of “mental categories” (and stereotypes) in the unconscious observes that there is a consensus among unconscious researchers that the unconscious is the work horse of the human mind. Anyone who thinks there is no spiritual symbolism in their unconscious is simply being foolish. How the conscious mind filters unconscious symbolism – as Bargh observes – is a separate question.

Spirituality concerns a person’s sense of connectedness with self, others, and the world

Bishop and Hyde emphasize that “Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world!” (K. Bishop, B. Hyde). This inherent spiritual tendency can be traced back to ancient times, perhaps best illustrated by the origins of music. The oldest known musical instruments date back 40,000 years. A. Killin, suggest that musical “capabilities” may have originated as long as 275,000 years ago – which means that spirituality dates back to the dawn of humanity.

Jay Schulkin, Greta B. Raglan state “Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self”  Ian Cross observes “musicality can be interpreted as complementing language in human evolution, as specific significances or meanings   ‘musicality’ is a property of communities rather than of individuals” (Music and evolution)

Spiritual and Social Self

1.         Saslow’s research indicates that spirituality is closely linked with “having a spiritual identity and experiencing transcendence. More spiritually inclined individuals are often more compassionate, suggesting a link between spirituality and higher levels of empathy.

2.         Victor Frankl, renowned for his work in existential psychology, stated, “Human beings have a spiritual core with an innate need for meaning,”

3.         Edgar Cayce, a well-known documented psychic and spiritual leader, observed, “The spiritual self is life, the activity of the mental and physical is of the soul – and therefore a soul-body” (Edgar Cayce reading 3590-2). He emphasized the importance of aligning our mental forces with our higher selves and maintaining physical fitness to offer our best to those who depend on us (3991-1).

Signs and Symbols Rule the World, not words nor laws

As Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, “Signs and symbols rule the world, not words or laws!” “Spirit as Life-Force” is a Symbol-Archetype pervasive in early human cultures throughout the world. Leslie A. White observes “It was the exercise of the symbolic faculty that brought culture into existence and it is the use of symbols that makes the perpetuation of culture possible. Without the symbol there would be no culture and man would be merely an animal, not a human being.”[1] (Leslie A. White (1995: 38)) D. Balaganapath observes: “The basis of every culture and every identity is determined by its own established common symbolic expression.[2]

The Book of Genesis opens with the act of creation and the role of Spirit: “In the beginning, God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” This portrayal of the Spirit of God highlights its integral role in bringing life and order to the cosmos. In the Old Testament, Job 32:8 states, “But there is a spirit in man, and the breath of the Almighty gives him understanding.”

Exodus 31:3 proclaims: “I have filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills.” In a similar line of thought, Albert Einstein observed “[O]ur perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds—it is this knowledge and this emotion that constitute true religiosity!”  Socrates observed “Wonder is the beginning of wisdom! Abraham Joshua Heschel, author and theologian, made the same observation: “Wonder rather than doubt is the root of all knowledge!” Thomas Aquinas (1225–1274). who dominated thirteenth-century Europe in philosophy and theology, similarly observed, “Wonder is the desire for knowledge!”

For perspective, I would highlight the fact the ancient Hebrew word “yada,” which roughly translates as “knowledge”, appears nearly 950 times in the Old Testament – which is an indication of the relevance of knowledge in Jewish thought. In contrast to modern impersonal abstractions, the Hebrew word “yada” conveyed a personal and intimate relationship with God as “up-close and personal,” compared to the modern philosophical emphasis on abstractions and “rational” analysis – which has limits. As Albert Einstein explains: “It would be possible to describe everything scientifically, but it would make no sense; it would be without meaning, as if you described a Beethoven symphony as a variation of wave pressure.” St Gregory of Nyssa, also highlights the conflict between beauty and wonder and abstractions: “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.”

Spirituality is a Natural Predisposition: Spirit as Life Force

Carl Jung identified the origins of spirit in human consciousness as the realization that the cessation of breath marked the end of life and the end of the mysterious “life-force” because of the nearly universal linguistic connection in languages between “breath” and “spirit.” “Spirit as Life-Force” is a profound symbol-archetype deeply embedded in early human cultures throughout the world. In the Judeo-Christian tradition, the genesis of spirit as life-force is rooted in the Hebrew word Ruach, which translates as “wind,” “breath,” or “spirit.”

‘You must have chaos within you to give birth to a dancing star!”

The Genesis of Spirit as Life-Force: the Linguistic connection of Breath and Spirit

Adam’s Creation Sistine Chapel – Wikimedia

Carl Jung explored the connection between spirit and life, noting that early human beings’ connected the cessation of breathing (death) with the life-giving mysterious concept of spirit. This realization inspired the creation of symbols to cope with the emotional traumatic reality of death. Many scientists argue that the fear of death was a significant influence the formation of spiritual and religious beliefs. It is an enigma and paradox that “death” gave birth to the very creative and life-giving concept of spirit.

In the Judeo-Christian tradition, the Spirit as Life-Force is evident from the creation story in Genesis. Genesis 1:2 and Genesis 2:7 which describe the Spirit of God as “moving over the waters” and God “breathing life into man.” The Hebrew word “ruach,” meaning spirit, wind, or breath, captures this idea. Similarly, in Arabic, the words ruH and nafs convey spirit, soul, and breath.

The Latin word “spiritus,” from the Proto-Indo-European root “peis” or “speis” (to blow), evolved into spirare (to breathe). In Hinduism, the Sanskrit word prana means breath or life force. Ancient Egyptians believed that “Ka,” the vital essence, was breathed into humans at birth.

In many cultures, including Scandinavian, Baltic, and Slavic, the words for breath are intimately connected to the concept of spirit. The Germanic word “ond,” a gift from the god Odin, translates as breath and spirit. Carl Jung was right: the origin of spirit in human consciousness likely began with the realization that the cessation of breath marked the end of life.

The archetype or idea-symbol of Spirit-Life-Force is a universal concept present in various cultures worldwide. In Chinese culture, this life-force energy is known as ‘Chi,’ symbolizing the vital life force energy of the Universe. Central to the Taoist worldview, the word ‘qi’ means “breath” or “air” but symbolically represents the life-force animating all forms and manifestations of the world. Qi also embodies the vibratory nature of phenomena at molecular, atomic, and sub-atomic levels. Similarly, in Japan, this life-force is called “ki,” while in Hinduism, it is referred to as “prana” or “shakti.” The ancient Egyptians named it “ka,” and in some African cultures it is “ashe.” In ancient Hawaiian-Polynesian culture, it is known as “ha” or “mana.”

In Buddhism, “life-force” is understood as the “Life of the Universe,” which is a physical reality considered divine. Various Buddhist concepts relate to and are connected with life force and energy. In the Buddhist Pali Canon, “vinnana” is one of three Pali terms referring to the mind. “Vijnana” (Sanskrit) translates to “consciousness,” “life force,” “mind,” or “discernment.” In Hinduism, Kundalini is a form of divine energy (or shakti), which manifests in three different forms.

Breath in Philippine T’boli Culture: The connection between “spirit” and linguistic roots with breath is widespread among early cultures. Research into the T’boli and Bla’an indigenous tribes in the Philippines reveals that the word for breath (nawa) is prevalent in their language and culture, and indicates emotion with eight different “types” of “breath”

Commentary: Divinity in Everyday Life and the World!

William James, a pioneering psychologist, asserted, “Divinity lies all about us, and culture is too hidebound to even suspect the fact”[3] (What Makes a Life Significant, p. 650). Angel, a former counselor of mine, described spirit as “literally everything,” encompassing the universe beyond our limited physical existence.

In the gospels, Christ refers to the Holy Spirit as the “Spirit of Truth” and emphasizes worship in spirit and truth (John 4:23-24). This concept has roots in Judaism, where Ruach Hakodesh, which in the Jewish tradition is the Holy Spirit, is seen as divine inspiration and the source for prophecy. In Islam, a parallel concept, Ruh al-Qudus, exists.

Universality of Spirit, Knowledge, and Understanding

Rumi beautifully encapsulated the concept of universality: “The lamps are different, but the Light is the same. One matter, one energy, one Light, one Light-mind, endlessly emanating all things.”[4]

Abraham Joshua Heschel Proclaims: “Our goal should be to live life in radical amazement…get up in the morning and look at the world in a way that takes nothing for granted. Everything is phenomenal; everything is incredible; never treat life casually. To be spiritual is to be amazed.”[5]

[1] White, Leslie A. The symbol: The origin and basis of human behavior. Ardent Media, 1949.

[2] Devarakonda, Balaganapathi (2009). Richness of Indian Symbolism and Changing Perspectives. In Paata Chkheidze, Hoang Thi To & Yaroslav Pasko (eds.), Symbols in Cultures and Identities in a Time of Global Interaction.

[3] James, William. “What makes a life significant?.” (1899).p.650

[4] Rumi, Jalal al-Din, Coleman Barks, and John Moyne. The essential Rumi, new expanded edition. Blackstone Audio, 2018.

[5] Heschel, Abraham Joshua. Man is not alone: A philosophy of religion. Farrar, Straus and Giroux, 1976.

Preamble: Spirituality is a Natural Predisposition that likely emerged at the dawn of humanity

Bishop and Hyde emphasize that “Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world!” (K. Bishop, B. Hyde). This inherent spiritual tendency can be traced back to ancient times, perhaps best illustrated by the origins of music. The oldest known musical instruments date back 40,000 years. A. Killin, suggest that musical “capabilities” may have originated as long as 275,000 years ago – which means that spirituality dates back to the dawn of humanity.

Jay Schulkin, Greta B. Raglan state “Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self”  Ian Cross observes “musicality can be interpreted as complementing language in human evolution, as specific significances or meanings   ‘musicality’ is a property of communities rather than of individuals” (Music and evolution)

Spiritual and Social Self

1.         Saslow’s research indicates that spirituality is closely linked with “having a spiritual identity and experiencing transcendence. More spiritually inclined individuals are often more compassionate, suggesting a link between spirituality and higher levels of empathy.

2.         Victor Frankl, renowned for his work in existential psychology, stated, “Human beings have a spiritual core with an innate need for meaning,”

3.         Edgar Cayce, a well-known documented psychic and spiritual leader, observed, “The spiritual self is life, the activity of the mental and physical is of the soul – and therefore a soul-body” (Edgar Cayce reading 3590-2). He emphasized the importance of aligning our mental forces with our higher selves and maintaining physical fitness to offer our best to those who depend on us (3991-1).

As Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, “Signs and symbols rule the world, not words or laws!” “Spirit as Life-Force” is a Symbol-Archetype pervasive in early human cultures throughout the world. Leslie A. White observes “It was the exercise of the symbolic faculty that brought culture into existence and it is the use of symbols that makes the perpetuation of culture possible. Without the symbol there would be no culture and man would be merely an animal, not a human being.”[1] (Leslie A. White (1995: 38)) D. Balaganapath observes: “The basis of every culture and every identity is determined by its own established common symbolic expression.[2]

The Book of Genesis opens with the act of creation and the role of Spirit: “In the beginning, God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” This portrayal of the Spirit of God highlights its integral role in bringing life and order to the cosmos. In the Old Testament, Job 32:8 states, “But there is a spirit in man, and the breath of the Almighty gives him understanding.”

Exodus 31:3 proclaims: “I have filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills.” In a similar line of thought, Albert Einstein observed “[O]ur perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds—it is this knowledge and this emotion that constitute true religiosity!”  Socrates observed “Wonder is the beginning of wisdom! Abraham Joshua Heschel, author and theologian, made the same observation: “Wonder rather than doubt is the root of all knowledge!” Thomas Aquinas (1225–1274). who dominated thirteenth-century Europe in philosophy and theology, similarly observed, “Wonder is the desire for knowledge!”

For perspective, I would highlight the fact the ancient Hebrew word “yada,” which roughly translates as “knowledge”, appears nearly 950 times in the Old Testament – which is an indication of the relevance of knowledge in Jewish thought. In contrast to modern impersonal abstractions, the Hebrew word “yada” conveyed a personal and intimate relationship with God as “up-close and personal,” compared to the modern philosophical emphasis on abstractions and “rational” analysis – which has limits. As Albert Einstein explains: “It would be possible to describe everything scientifically, but it would make no sense; it would be without meaning, as if you described a Beethoven symphony as a variation of wave pressure.” St Gregory of Nyssa, also highlights the conflict between beauty and wonder and abstractions: “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.”

Spirituality is a Natural Predisposition that likely emerged at the dawn of humanity

Carl Jung identified the origins of spirit in human consciousness as the realization that the cessation of breath marked the end of life and the end of the mysterious “life-force” because of the nearly universal linguistic connection in languages between “breath” and “spirit.” “Spirit as Life-Force” is a profound symbol-archetype deeply embedded in early human cultures throughout the world. In the Judeo-Christian tradition, the genesis of spirit as life-force is rooted in the Hebrew word Ruach, which translates as “wind,” “breath,” or “spirit.”

“You must have chaos within you to give birth to a dancing star!” – Nietzsche: Genesis of Spirit as Life-Force: the Linguistic connection of Breath and Spirit

Adam’s Creation Sistine Chapel – Wikimedia

Carl Jung explored the connection between spirit and life, noting that early human beings’ connected the cessation of breathing (death) with the life-giving mysterious concept of spirit. This realization inspired the creation of symbols to cope with the emotional traumatic reality of death. Many scientists argue that the fear of death was a significant influence the formation of spiritual and religious beliefs. It is an enigma and paradox that “death” gave birth to the very creative and life-giving concept of spirit.

In the Judeo-Christian tradition, the Spirit as Life-Force is evident from the creation story in Genesis. Genesis 1:2 and Genesis 2:7 which describe the Spirit of God as “moving over the waters” and God “breathing life into man.” The Hebrew word “ruach,” meaning spirit, wind, or breath, captures this idea. Similarly, in Arabic, the words ruH and nafs convey spirit, soul, and breath.

The Latin word “spiritus,” from the Proto-Indo-European root “peis” or “speis” (to blow), evolved into spirare (to breathe). In Hinduism, the Sanskrit word prana means breath or life force. Ancient Egyptians believed that “Ka,” the vital essence, was breathed into humans at birth.

In many cultures, including Scandinavian, Baltic, and Slavic, the words for breath are intimately connected to the concept of spirit. The Germanic word “ond,” a gift from the god Odin, translates as breath and spirit. Carl Jung was right: the origin of spirit in human consciousness likely began with the realization that the cessation of breath marked the end of life.

The archetype or idea-symbol of Spirit-Life-Force is a universal concept present in various cultures worldwide. In Chinese culture, this life-force energy is known as ‘Chi,’ symbolizing the vital life force energy of the Universe. Central to the Taoist worldview, the word ‘qi’ means “breath” or “air” but symbolically represents the life-force animating all forms and manifestations of the world. Qi also embodies the vibratory nature of phenomena at molecular, atomic, and sub-atomic levels. Similarly, in Japan, this life-force is called “ki,” while in Hinduism, it is referred to as “prana” or “shakti.” The ancient Egyptians named it “ka,” and in some African cultures it is “ashe.” In ancient Hawaiian-Polynesian culture, it is known as “ha” or “mana.”

In Buddhism, “life-force” is understood as the “Life of the Universe,” which is a physical reality considered divine. Various Buddhist concepts relate to and are connected with life force and energy. In the Buddhist Pali Canon, “vinnana” is one of three Pali terms referring to the mind. “Vijnana” (Sanskrit) translates to “consciousness,” “life force,” “mind,” or “discernment.” In Hinduism, Kundalini is a form of divine energy (or shakti), which manifests in three different forms.

Breath in Philippine T’boli Culture: The connection between “spirit” and linguistic roots with breath is widespread among early cultures. Research into the T’boli and Bla’an indigenous tribes in the Philippines reveals that the word for breath (nawa) is prevalent in their language and culture, and indicates emotion with eight different “types” of “breath”

Commentary: Divinity in Everyday Life and the World!

William James, a pioneering psychologist, asserted, “Divinity lies all about us, and culture is too hidebound to even suspect the fact”[3] (What Makes a Life Significant, p. 650). Angel, a former counselor of mine, described spirit as “literally everything,” encompassing the universe beyond our limited physical existence.

In the gospels, Christ refers to the Holy Spirit as the “Spirit of Truth” and emphasizes worship in spirit and truth (John 4:23-24). This concept has roots in Judaism, where Ruach Hakodesh, which in the Jewish tradition is the Holy Spirit, is seen as divine inspiration and prophecy. In Islam, a parallel concept, Ruh al-Qudus, exists.

Universality of Spirit, Knowledge, and Understanding

Rumi beautifully encapsulated the concept of universality: “The lamps are different, but the Light is the same. One matter, one energy, one Light, one Light-mind, endlessly emanating all things.”[4]

Abraham Joshua Heschel Proclaims: “Our goal should be to live life in radical amazement…get up in the morning and look at the world in a way that takes nothing for granted. Everything is phenomenal; everything is incredible; never treat life casually. To be spiritual is to be amazed.”[5]

Resources:

[1] White, Leslie A. The symbol: The origin and basis of human behavior. Ardent Media, 1949.

[2] Devarakonda, Balaganapathi (2009). Richness of Indian Symbolism and Changing Perspectives. In Paata Chkheidze, Hoang Thi To & Yaroslav Pasko (eds.), Symbols in Cultures and Identities in a Time of Global Interaction.

[3] James, William. “What makes a life significant?.” (1899).p.650

[4] Rumi, Jalal al-Din, Coleman Barks, and John Moyne. The essential Rumi, new expanded edition. Blackstone Audio, 2018.

[5] Heschel, Abraham Joshua. Man is not alone: A philosophy of religion. Farrar, Straus and Giroux, 1976.