Just as the current concept of religion is derived from Christianity, so is the conception of spirituality. In it, the notion has reached its full development from seminal utterance to be found in the New Testament. This kind of spirituality is concerned with what is called soul, an entity quite distinct from the body (this soul do not possess the transcendental or cosmic qualification of Hindus) and the subject of corruption. In the language of Christianity, the urge behind all spirituality may be described as a combination of concupiscenta carnis, concupiscentia oculorum et superbia vitae(desire of flesh and arrogance of life). This has created that image of life, as bounded by the two earthly events of birth and death once for all psychology negatively(Sinfulness consumed by Hell). Hebrew donation of Sin and Saved psychology is the parent of the aforesaid spiritual sibling. Christian life when lived in Christian (regimented) manner naturally generates revulsion from the world and its vanity. In those cases in which the psychological contact with the transcendental world was at its closest and most intense, it produced a bodily effect, and this combination of mental and bodily reactions produced that brand of spiritual sentiment, which has come to know mysticism. Bipin Chandra Pal, An introduction to the study of Hinduism, (Kolkata, Classic Publications: 2002)pp 106-7
From a different perspective, if we compare the constituent elements of spirituality, we may find that the race consciousness forms the base of all religious evolutions. This and this alone, can explain the fundamental differences between one religion and another. It is this race-consciousness, which offers a reasonable explanation as to why Hindu or the Hellenic conception of the deity has been from the pre-historic times so different from that of the Hebrews or the Arabs. [Pal Bipin Chandra,opp cit, p106] .Though essentially Christianity had Hebrew origin, how it fundamentally transformed and transfigured as soon as it entered into the Greek consciousness. Again, Romans or Latin Christianity owing to racial differences became something almost radically different from the Christianity of the Alexandrian schools. The same thing is also observed in the history of Islam, which assumed a distinctly philosophic and idealistic type in Persia very different from the original Arab type. A truly scientific study of the religious phenomena must start, therefore, with the study of these racial characteristics. For it is this study alone that can accurately fixes the meaning and significance of the religious terminology, the religious symbolism and the religious rites and ceremonials of different races. [ Pal Bipin Chandra,opp cit, p106] We can trace the genesis of the word for the Supreme Being in Hinduism, namely, Brahman. It is from the root ‘√Bringha’, which means large. The sense of absolute equivalent with Brahma was never known to be possessed by the Semitics. The name, ‘I AM THAT I AM’ was borrowed from some other people more philosophically endowed than the ancient Israelites. The conception of the Deity as ‘Pure Being’ could only grow among the people who had a profound spiritual consciousness, and who recognized their own separate soul-life. God is very rarely addressed as a Mother here, which is due to degraded and helpless condition of women among them. In the Old Testament, we find the Deity repeatedly addressed as the Lord, the King, the Savior, and as in the book of Solomon, even perhaps as Lover, but never once as Mother. This is common to all Semitic records. Islam would not address God as either Father or Mother, and in the most devout and ecstatic experience of Islam, God is addressed only as Friend. Hindus easily cope with the motherhood of God.[ Bipin Chandra pal, opp, cit, P107]
Semitic dependency on the mind of God, which was essentially a presumed entity outside the mind of the worshipper, whereas the Aryan civilization contemplated in the discovery of ‘buddha mind’ within our ordinary mind. Through conscious awareness, the biological mind starts to burn its earned history and enlightened in the ‘buddha mind’. It is like the experience of an ugly caterpillar to become a beautiful butterfly. Troubles end for the creator and creation in Nirvana.
The theology of Sanatan Dharma circled around the ‘ I -personal-self existence'(Ahm rupa satta). Santana Dharma as it is defined tells the whole story of social theology. Dharma means to hold and know thyself, which is the nearest one of everybody, but wholly unexplored, to discover that phenomenon and to hold it is explained as Dharma. Sanatana is the merit of self in its contain, destruction less, self-happy, ever busy in testing its own nectar (Lila Ras) -‘ the Sachhidananda Ghana Bigraha‘. So, the comprehensive meaning of Sanatana Dharma is to discover this truth and to hold it in the everyday life. Dharma is the internal wealth of human being, categorically not outer expo.