I don't think I understand this kind of spirituality then. Maybe in time I will.
Two things may help you understand:
Reality is subjective. If we were small enough to live in the non-Newtonian world of quantum physics, we would all agree that there are 11 dimensions readily apprehendible, that time stops when we move if we moved at the speed of light, that our world was obviously bombarded with particles which pass through anything and everything, and that our reality was composed of infinite membranes and planes. Here in the slightly larger Newtonian world, things appear to work very differently even if the non-Newtonian and the Newtonian worlds are interdependent.
Now let us also consider that we do not always know our mind. We have our conscious and the subconscious and the unconscious. We have our senses, emotions, rationality, and base functions.
Suppose for a moment that what is discussed in religion has really nothing to do with the supernatural but with what is inside our own minds. God may be a superego, angels our subconscious desires, and demons our subconscious anti-social or destructive desires.
In some religions, particularly in Buddhism, there is an acknowledgment that this is the case. Buddhism is filled with stories of demons and various practices designed to bring us closer to the good spirits while repelling the bad spirits. The thing is, there are no spirits in and of themselves in some sects of Buddhism. The gods and demons are all part of us, part of our own minds and cultivating the good ones while limiting the effects of the bad ones is what Buddhists strive for. They are not supernatural entities, but our manifestations of our own conscious, subconscious, and unconscious desires. This is part of the reason why Buddhism is of such interest to psychologists. If a Buddhist sees a demon then the Buddhist knows the demon is part of his own mind, a hallucination. The Buddhist accepts that the demon may not be ever destroyed but perhaps it can be contained and accepted as a manifestation of bad or base desires.
Buddhist enlightenment is not the attainment of heaven on earth or anything like it. It is awareness of all of one's desires and complete awareness of the world outside of us. It is perpetual awareness of who we are, where we are, and full knowledge of ourselves so that we may better function in the world, accepting what we cannot change and working to make better what we can. There is no god to cling to, no demon to frighten us because all of those things are illusions created by our own mind to deal with the world around us. When those things are gone, there is no need to acknowledge them any longer.
It's like a monster in the closet. A frightened child sees the monster in the closet, can make out its form, may even hear it rustle or rumble. The child knows the monster is there because he can see and hear it. Buddhism asks us to get out of bed and go look, not call for mommy and daddy. In the beginning of Buddhist practice, monsters like these are acknowledged because they are very common experiences to all of us, archetypes, inhabitants of the collective unconscious which we all have buried deep in our psyches. To prematurely deny their existence does not make them go away any more than mommy saying to the child, "There are no such things as monsters! Go to sleep!," makes the child worry less about the monster. The only way to dispel the monster is to confront it. Buddhism says that we will acknowledge our monsters, embrace them, identify them and know where they come from and what their weaknesses are, and only then, when we're ready, can we confront them. The child wants mommy to turn on the light and go look in the closet but Buddhism says that doesn't work. There are no mommies in the real world with special monster-dissolving powers. If you want to defeat that monster, YOU have to do it. So the intrepid child must find a weapon, maybe a ruler for a sword. The intrepid Buddhist finds a mantra or has a realization that allows him to look the monster in the eye and say, "I accept you as part of my imagination and of my psyche. I cannot destroy you because you are part of me, but I can deny you power over me." The child takes up his ruler and marches over to the closet and throws open the door, perhaps terrified, and with that the monster, as the Buddhist's demon, dissolves into nothing more than a fabrication of our own imagination. In time we become better at fighting closet monsters until we are old enough and wise enough to go to bed with the lights off and know that if we see monsters in the closet that they are only our own minds playing tricks on us. If we acknowledge what we see for what it is, no fear comes from it.
Psychologists and psychiatrists do the same thing with patients. Perhaps you've seen, A Beautiful Mind. These mental health providers cannot conquer our demons for us, only help us to conquer. A Buddhist teacher does the same thing. A good minister or priest or imam can do the same thing.
For whatever reason, mystical practices like reiki or yoga or having cards read or applying crystals can have very positive effects on our psyche for reasons which are not entirely understood, last I checked. Spiritual ritual seems to aid mood, increase natural opioids and endorphins while lowering heart rates. Perhaps these rituals recall something soothing we experienced as children or perhaps humans are just programmed to respond to gentle mysterious things with positive reactions. Whatever the reason, if you go to a witch doctor for a disease and all he does is wave bones and fetishes over you, you tend to feel better even if what he did does nothing to actually fight the disease. It is worth noting, however, that a calm and relaxed person's immune system responds to infection and bodily damage better than a person who feels worried or under stress; so, in a sense, witch doctors may not be entirely useless.
Our minds are fascinating things and to explore spirituality is to explore our own inner workings to the darkest recesses. Some Abrahamic religions have had splinter groups, most condemned as heretics, suggest that as God made us, so God is in us and to know God is to know ourselves just as surely as knowing ourselves will teach us to know God. This sort of gnostic philosophy has appeared from time to time and each time it has been repressed as a heresy. Mainstream sects of Abrahamic religions reject the idea that there is no supernatural entity floating around out there in the ether like a Platonic ideal. But if we decide that supernatural explanations are not rational, then we might just start looking for the kingdom of God within ourselves just as we might find nirvana within ourselves.