professional clergy. Ceremony is flexible and seeks to include everyone present in its execution.
From this, we see it becomes a question of power. In religion, all power is vested in the Church, Temple, or Synagogue etc., usually what is termed religious (Church) Law, and carried out, or franchised, through its various orders or sects, and their clergy. Spirituality, whether Indigenous, New Age, neo-Pagan, or unaffiliated, tends toward acknowledging Creator is in every literal “thing,” be it animated or not, and that we as two-leggeds are directly connected to all Life, not separate from it, neither above nor below it. Where religions perceive their assorted deities generally in anthropomorphic images, they are also set apart in some fictitious place, such as heaven, which is significant as it underscores the erroneous idea of separation. Indigenous spirituality and ceremonial practice tends toward the mundane, its dominant purpose being to support life right here, right now and with immediate benefits. Unlike most major world religions, there is no Great Payoff that can only be received in the afterlife. And where this idea of perpetual forgiveness doled out by the Church for the same repetitive sins actually breeds irresponsibility (“Hey, I can do this…all I gotta do is ask to be forgiven…again…”), the Lifeways of Indigenes may be a little more difficult in that they require one take responsibility for his or her actions now. In other words, there is no Heaven or Hell at the end of this road, we just keep moving ahead.
As you can see, this is indeed a very large subject. We’ve not even gotten into the geographic foundations of religion or spirituality, of how language impacts whether a culture develops religious institutions