Atheists and Spirituality: Rethinking the Boundaries between Religion and Spirituality

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Ram Lakhan Pandey Vimal

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Aug 27, 2025, 1:32:49 PMAug 27

to Scientific Basis of Consciousness Forum

Dear All,

A colleague wanted to know if atheists can be spiritual while comparing spirituality and religion. Here is some information that might be useful to help bridge the gap between spirituality and science. (see also attachment).

Atheists and Spirituality: Rethinking the Boundaries between Religion and Spirituality

Q. Can atheists be spiritualists? Compare spirituality and religions.

1. Can Atheists Be Spiritualists?

Yes, atheists can be spiritualists, depending on how one defines spirituality. If spirituality is restricted to devotion to God or supernatural entities, atheists cannot be spiritual in that sense. However, if spirituality is understood as a deep sense of connection with self, others, nature, or the universe, independent of belief in God, then atheists can indeed be spiritual (Zinnbauer et al., 1999; Cook, 2004).

Atheistic spiritualists may explore meaning, values, compassion, awe, and transcendence without invoking divine beings. For example, secular humanism, Buddhist modernism, and some naturalistic philosophies cultivate spiritual attitudes without theism (Taylor, 2010).

2. Comparative Table: Spirituality vs. Religion

To clarify their relationship, the following table highlights key differences and overlaps:

Dimension	Spirituality	Religion	Sources
Definition	A personal, subjective experience of meaning, connection, and transcendence.	An organized system of beliefs, practices, and rituals related to the sacred or divine.	(Zinnbauer et al., 1999; Koenig, 2012)
Core Focus	Inner experience, self-transformation, universal values (love, compassion, mindfulness).	Community worship, doctrines, authority structures, divine commandments.	(Pargament, 1999; Cook, 2004)
Theism Requirement	Not necessarily theistic; can be secular or naturalistic.	Usually theistic, though not always (e.g., Jainism, some forms of Buddhism).	(Taylor, 2010)
Authority	Individual exploration, subjective insight, meditation, contemplation.	Institutional authority, scriptures, clergy, traditions.	(Koenig, 2012)
Flexibility	Highly flexible, eclectic, individualized.	Structured, codified, with rules and orthodoxy.	(Zinnbauer et al., 1999)
Community Role	Optional—can be solitary or shared in informal groups.	Central—religious identity and belonging are emphasized.	(Pargament, 1999)
Goal	Meaning, authenticity, inner peace, connection with nature or cosmos.	Salvation, liberation, obedience, or divine union.	(Cook, 2004)
Examples	Secular mindfulness, humanistic spirituality, nature-based awe, existential reflection.	Christianity, Islam, Hinduism, Buddhism, Judaism, Sikhism.	(Taylor, 2010; Koenig, 2012)

This comparison makes clear that spirituality has become increasingly fluid, inclusive, and universal, while religion remains structured, tradition-bound, and community-centered. Both fulfill deep human needs but operate differently: one primarily inward and experiential, the other outward and institutional.

3. Atheists and Spirituality: Rethinking the Boundaries between Religion and Spirituality

1. Conceptual Clarifications: What Do We Mean by Spirituality?

The question “Can atheists be spiritualists?” rests on how one defines spirituality. If spirituality is equated exclusively with belief in God, the answer is negative. But if spirituality is understood as a dimension of human experience oriented toward meaning, compassion, transcendence, and connection, then atheists may indeed cultivate deep spiritual lives.

Scholars emphasize this broader view. Zinnbauer, Pargament, and Scott (1999) note that spirituality increasingly refers to personal, experiential meaning-making, while religion refers to institutionalized systems. Cook (2004) frames spirituality as “a distinctive, potentially creative, and universal dimension of human experience,” not limited to theism. In this sense, atheists who reject supernaturalism may nonetheless practice mindfulness, feel awe in nature, or live with profound ethical commitments—forms of spirituality compatible with secular worldviews (Taylor, 2010).

For example, an atheist who feels overwhelming wonder while gazing at the Milky Way, or who practices mindfulness meditation for clarity and compassion, is engaging in experiences commonly labeled “spiritual.” Zinnbauer, Pargament, and Scott (1999) note that spirituality has shifted toward personal, experiential meaning-making, while religion refers to institutionalized systems. Cook (2004) frames spirituality as a “universal dimension of human experience,” not limited to theism. Taylor (2010) adds that many environmentalists treat nature itself with reverence, embodying “dark green religion” without invoking a deity.

Thus, spirituality need not be reduced to theological belief. It is a human resource for cultivating purpose, authenticity, and compassion, with or without religion. In other words, spirituality is not reducible to theology; it is a human dimension accessible to theists, agnostics, and atheists alike.

4. Implications for Atheist Spirituality

The widening of spirituality beyond religion has significant implications. First, it allows atheists to engage with ethical depth and existential meaning without contradiction. A secular naturalist, for instance, may feel awe when contemplating the vastness of the cosmos—a response traditionally classified as spiritual (Taylor, 2010).

Second, it shows that values of compassion, mindfulness, and purpose are not monopolized by religion. Research in psychology suggests that spirituality, even when divorced from organized religion, contributes to resilience, well-being, and moral orientation (Koenig, 2012; Pargament, 1999).

Finally, affirming atheist spirituality fosters pluralism and inclusivity. It dissolves the false binary between “religious” and “non-religious,” highlighting instead a spectrum of human approaches to transcendence. Spiritual atheism demonstrates that the search for meaning, peace, and connectedness belongs not only to believers but to humanity at large.

The widening of spirituality beyond religion has three important implications:

(a) Ethical Depth without Theism

Atheists can live deeply spiritual lives by cultivating compassion, authenticity, and meaning without invoking a deity. A secular humanist may volunteer at a homeless shelter, not because of divine command, but from a sense of shared humanity—an act that is spiritual in its moral depth.

(b) Spiritual Practices Without Religion

Atheists worldwide engage in practices traditionally associated with religion but reframed in secular contexts. Examples include:

Mindfulness meditation practiced in secular clinics for stress reduction (Kabat-Zinn’s MBSR program).
Humanist ceremonies such as non-religious weddings or memorials, emphasizing dignity, love, and continuity without appealing to the supernatural.
Scientific awe, such as Carl Sagan’s poetic reflections on the “Pale Blue Dot,” which inspire humility and reverence for the cosmos.
Environmental reverence, where protecting ecosystems becomes a sacred duty, grounded in ecological interdependence rather than theology (Taylor, 2010).

(c) Pluralism and Inclusivity

Recognizing atheist spirituality dissolves the false binary of “religious vs. non-religious.” It affirms that the search for transcendence, meaning, and compassion belongs to humanity as a whole. Whether found in prayer, meditation, music, art, or science, the spiritual impulse unites rather than divides.

Here’s a visual framework that clearly maps the relationships:

Religion (blue): theism, doctrine, rituals, authority.
Spirituality (green): meaning, awe, connection, inner growth.
Overlap (red text): compassion, values, community, transcendence.
Atheist Spirituality (yellow box): secular mindfulness, humanist rituals, scientific awe, nature reverence — placed within spirituality but outside religion.

6. Conclusion

To restrict spirituality solely to theism is to narrow its human scope. Spirituality is not the exclusive domain of religion; it is a universal human dimension, accessible to both theists and atheists. While religions provide structured pathways through doctrine, rituals, and communities, spirituality remains open-ended—an evolving journey of meaning and connection. Atheists, therefore, can be spiritualists when they cultivate awe, compassion, and authenticity without reliance on supernaturalism.

This broader understanding not only respects diversity but also affirms that spirituality—like love or creativity—transcends doctrinal boundaries. It belongs not to any single tradition but to humanity itself.

To confine spirituality only to theism is to narrow the human spirit. Spirituality is not the monopoly of religions but a universal dimension of human existence. While religions offer structured pathways through scripture and community, spirituality flows more freely—appearing in meditation halls, laboratories, forests, and even in humanist rituals.

Atheists, therefore, can indeed be spiritualists. They may not pray to a god, but they can practice compassion, experience awe in nature or science, and live ethically with profound purpose. This recognition promotes inclusivity, dissolves stereotypes, and affirms that spirituality—like creativity or love—belongs to humanity itself.

7. References

ChatGpt (2025) Atheists and Spirituality <https://chatgpt.com/share/68af3e79-854c-8003-8631-0ffadf14abc6> (attached)

Cook, C. (2004). Addiction and spirituality. Addiction, 99(5), 539–551. https://doi.org/10.1111/j.1360-0443.2004.00715.x

Koenig, H. G. (2012). Religion, spirituality, and health: The research and clinical implications. ISRN Psychiatry, 2012, 278730. https://doi.org/10.5402/2012/278730

Pargament, K. I. (1999). The psychology of religion and spirituality? Yes and no. International Journal for the Psychology of Religion, 9(1), 3–16.

Taylor, B. (2010). Dark green religion: Nature spirituality and the planetary future. University of California Press.

Zinnbauer, B. J., Pargament, K. I., & Scott, A. B. (1999). The emerging meanings of religiousness and spirituality: Problems and prospects. Journal of Personality, 67(6), 889–919.

Cheers!

Best regards,