The study of spirituality has repeatedly fallen in and out of favour during the history of psychology. However, recently psychology in general, and positive psychology in particular, have recognized spirituality as a legitimate and important research topic. Several studies demonstrate that spirituality is associated with positive well-being. For instance, spirituality is a key predictor of subjective well-being (Diener, Suh, Lucas, & Smith, 1999; Fredrickson, 2002), is associated with having a more positive outlook on life (Fabricatore, Handal, & Fenzel, 2000), and predicts children's happiness independently of religion (Holder, Coleman, & Wallace, 2010). Many researchers conceptualize spirituality as a multidimensional construct. For example, the 1975 National Interfaith Coalition on Aging identified spiritual well-being as consisting of relationships with God, self, community, and the environment (Ellison, 1983). Research supports the concept of spirituality as a four-dimensional construct comprised of a belief in a transcendental dimension (God), personal meaning (self), relations with others (community), and an awe and appreciation of beauty in nature (environmental) (Fisher, Francis, & Johnson, 2000). The environmental dimension of spirituality includes the awe, appreciation, or wonderment evoked by experiences with nature which is perceived as larger, more powerful, or more important than the self (Keltner & Haidt, 2003; Saroglou, Buxant, & Tilquin, 2008). A sense of awe is often felt when individuals are exposed to natural settings (Loeffler, 2004; Schmidt & Little, 2007) as exposure to nature can elicit a sense of reverence and a connection with something greater than the individual, allowing time for introspection and cognitive processes (Stringer & McAvoy, 1992). Individuals often prioritize one dimension of spirituality over another and those who focus on nature may enhance their relationships with the other spiritual domains through nature (Fisher, Francis, & Johnson, 2000). Various theories (Kaplan & Kaplan, 1995; Ulrich et al., 1991; Wilson, 1984) have been proposed to explain the improved cognitive performance (Berto, 2005; Taylor & Kuo, 2009) and other psychological benefits that are derived from exposure to nature (Berman, Jonides, & Kaplan, 2008; Hartig, Evans, Jamner, Davis, & Gärling, 2001). For example, the Attention Restoration Theory asserts that exposure to nature can restore cognitive resources by allowing directed-attention pathways an opportunity to replenish (Kaplan & Kaplan, 1995). The concept that the environment can aid in a restorative process is supported by Heintzman and Mannell (2003) who found that individuals who were motivated, had leisure time, and spent time outdoors, were more likely to use their leisure time to foster their spirituality. As well, the biophilia hypothesis (Wilson, 1984) argues that humans respond favourably to environmental features that may increase their probability of survival. The biophilia hypothesis claims that people cannot achieve their full measure of responsiveness if they are removed from the natural world. Given that spirituality is associated with many psychological benefits and that nature may be an important domain of spirituality, future research assessing the impact of exposure to nature on spirituality and positive well-being is of great value.