An ever increasing body of work is emerging within the pedagogical arena that explores the realm of spirituality and its implications within a classroom (Tisdell and Tolliver, 2006; Groen, 2008), in curriculum (Fraser, 2004), for student development (Love, 2001; Kessler, 1999; Hindman, 2002), or within the academy as a whole (Shahjahan, 2006; Rendon, 2000). The emergence of this body of work stems from what is perceived as an ever widening chasm that separates Western education from the “whole person”, suppressing and silencing aspects of student life that are important in the quest for a holistic education experience. This chapter examines the definitions of spirituality that are emerging out of this Western educational discourse and contends that the current definitions undermine the collective power of spirituality by centering the individual as the sole locus of spiritual determination in a sort of spiritual solipsism. The current discourse of spirituality has been born out of resistance to organized religion and its coercive, imperialistic endeavors but, in rejecting the organized structures of religion, spirituality has engaged in the other extreme, namely Western liberalism and its dogmatic emphasis on individual rights–throwing any notion of collective spirituality out with the proverbial bath water. I will argue that any definition of spirituality needs to acknowledge the value of connection, as conceived in indigenous spirituality, as vital and inherent to its being: a connection to all aspects of the self, connection to one’s community, connection to history, and connection to a higher power or larger framework. It is through this connectivity that spiritual power is constructed and spiritual resistance is empowered and without it, spirituality falls prey to individualism and relativism. Finally, I will attempt to elucidate some of the implications that such a collaborative spirituality might have on the classroom and the academy. The impetus for spirituality to be brought into the classroom is based on a desire for change to how we educate, a desire to resist the current patterns of thinking and, according to Kessler (1999), a desire for connection. I come to this topic from a position of spiritual and mental struggle. Not only do I struggle to locate myself within the discussion of resistance and spirituality but I also struggle with the possibility of being able to locate myself at all. I recognize and am aware of my full participation within the discourses of Western domination that I am implicated in through my skin color (white), my heritage (European), my religion (Christian), my gender (male) and my sexuality (heterosexual). I do not