Editing Spirituality (section)

===Classical, medieval, and early modern periods===
Bergomi detects "an enlightened form of non-religious spirituality" in [[late antiquity]].<ref>
{{cite book
| last1 = Bergomi
| first1 = Mariapaola
| chapter = Non-religious Spirituality in the Greek Age of Anxiety
| editor1-last = Salazar
| editor1-first = Heather
| editor2-last = Nicholls
| editor2-first = Roderick
| title = The Philosophy of Spirituality: Analytic, Continental and Multicultural Approaches to a New Field of Philosophy
| url = https://books.google.com/books?id=LqSODwAAQBAJ
| series = Philosophy and Religion
| location = Leiden
| publisher = Brill
| date = 2018
| page = 143
| isbn = 9789004376311
| access-date = 2019-04-29
| quote = My aim is to show that [...] an enlightened form of non-religious spirituality did exist.
}}
</ref>

In ancient Rome, the concept of spirituality consisted mainly of the [[pax deorum]] (the peace of the gods), this was achieved through rituals and festivals that ensured divine favour and cosmic order.<ref>Gradel, I. (2002). Emperor Worship and Roman Religion. Oxford: Oxford University Press.</ref> While Roman spirituality was communal, it also involved personal engagement with the divine through the study of [[mythology]] and [[philosophy]]. Myths served as allegories for moral lessons and models for personal conduct, guiding individuals in their relationship with the gods.<ref>Barton, T. (1997). Power and Knowledge: Astrology, Physiognomics, and Medicine under the Roman Empire. Chicago: University of Chicago Press.</ref> The influence of [[Pythagoreanism|Pythagorean]] philosophy, especially the [[Golden Verses]], encouraged introspection, self-discipline, and ethical living. This blend of myth, philosophy, and ritual shaped a spirituality focused on both societal harmony and personal connection with the divine.<ref>Hingley, R. (2005). Roman Religion and the Religious World of the Empire. Cambridge: Cambridge University Press.</ref>

Words translatable as "spirituality" first began to arise in the 5th century and only entered common use toward the end of the [[Middle Ages]].<ref>Jones, L.G., "A thirst for god or consumer spirituality? Cultivating disciplined practices of being engaged by god," in L. Gregory Jones and James J. Buckley eds., Spirituality and Social Embodiment, Oxford: Blackwell, 1997, 3–28 [4, n. 4].</ref>{{request quotation|date=April 2019}} In a Biblical context the term means being animated by God.{{sfn|Waaijman|2000|pp=359–360}} The New Testament offers the concept of being driven by the [[Holy Spirit (Christianity)|Holy Spirit]], as opposed to living a [[personal life|life]] in which one rejects this influence.{{sfn|Wong|Vinsky|2009}}

In the 11th century, this meaning of "Spirituality" changed. Instead, the word began to denote the mental aspect of life, as opposed to the material and sensual aspects of life, "the ecclesiastical sphere of light against the dark world of matter".{{sfn|Waaijman|2000|p=360}}{{refn|group= note|In Dutch: "de hemelse lichtsfeer tegenover de duistere wereld van de materie".{{Sfn|Waaijman|2000|p=360}}}} In the 13th century "spirituality" acquired a social and psychological meaning. Socially it denoted the territory of the clergy: "the ecclesiastical against the temporary possessions, the ecclesiastical against the secular authority, the clerical class against the secular class".{{sfn|Waaijman|2000|pp=360–361}}{{refn|group=note|In Dutch: "de kerkelijke tegenover de tijdelijke goederen, het kerkelijk tegenover het wereldlijk gezag, de geestelijke stand tegenover de lekenstand".{{sfn|Waaijman|2000|pp=360–361}}}} Psychologically, it denoted the realm of the inner life: "the purity of motives, affections, intentions, inner dispositions, the psychology of the spiritual life, the analysis of the feelings".{{sfn|Waaijman|2000|p=361}}{{refn|group=note|In Dutch: "Zuiverheid van motieven, affecties, wilsintenties, innerlijke disposities, de psychologie van het geestelijk leven, de analyse van de gevoelens".{{sfn|Waaijman|2000|p=361}}}}

In the 17th and 18th centuries, a distinction was made{{by whom|date=April 2019}} between higher and lower forms of spirituality:<ref>{{Cite web |title=Differences Between 17th Century And Early 18th Century {{!}} ipl.org |url=https://www.ipl.org/essay/Differences-Between-17th-Century-And-Early-18th-FKHRQLQBUXFV |access-date=2022-11-05 |website=www.ipl.org |archive-date=2022-11-05 |archive-url=https://web.archive.org/web/20221105134503/https://www.ipl.org/essay/Differences-Between-17th-Century-And-Early-18th-FKHRQLQBUXFV |url-status=live }}</ref> "A spiritual man is one who is Christian 'more abundantly and deeper than others'."{{sfn|Waaijman|2000|p=361}}{{refn|group=note|In Dutch: "Een spiritueel mens is iemand die 'overvloediger en dieper dan de anderen' christen is".{{sfn|Waaijman|2000|p=361}}}} The word was also associated with [[mysticism]] and [[Quietism (Christian philosophy)|quietism]], and acquired a negative meaning.<ref>{{cite journal |last1=Pryce |first1=Elaine |title="Negative to a marked degree" or "an intense and glowing faith"? Rufus Jones and quaker quietism |url=https://read.dukeupress.edu/common-knowledge/article-abstract/16/3/518/6682/NEGATIVE-TO-A-MARKED-Degree-OR-AN-INTENSE-AND |journal=Common Knowledge |date=August 2010 |volume=16 |issue=3 |pages=518–531 |doi=10.1215/0961754X-2010-009 |s2cid=144442025 |access-date=19 November 2022 |archive-date=20 November 2022 |archive-url=https://web.archive.org/web/20221120054822/https://read.dukeupress.edu/common-knowledge/article-abstract/16/3/518/6682/NEGATIVE-TO-A-MARKED-Degree-OR-AN-INTENSE-AND |url-status=live }}</ref>