The motivations and dynamics for spirituality are very different from the motivations and dynamics in the materialistic realm of biological evolution.  According to the prevailing view in biology, the driving force for biological evolution is self-serving enhancement of reproductive and associated material success through competition and struggle for existence.  
With the evolution of consciousness, humans have developed the capability to move beyond the self-serving biological realm.  Richard Dawkins, outspoken materialist, skeptic, atheist, and writer on evolution noted: "We are unique in the animal kingdom in having brains big enough not to follow the dictates of the selfish genes" (Dawkins & Lanier, 1997, p. 60).  Similarly, Ernst Mayr (2001), a premier authority on evolution, commented that cooperative or altruistic feelings toward members of the same social group appear to be favored by natural selection, but that:
Genuine ethics is the result of the thought of cultural leaders.  We are not born with a feeling of altruism toward outsiders, but acquire it through cultural learning. ... There is great variation in the altruistic propensity of different individuals (p. 259).
Spirituality is motivated by aspirations of transcendence and ethical values beyond self-interest.  These motivations became manifest as consciousness evolved with symbolic thought and culture that provided information and values decoupled from the selfish, need-driven biological realm.  
Psi appears capricious and unuseful from the perspective of the materialistic, need-driven biological realm.  Psi apparently is rarely aligned with those needs and values, and cannot be understood within that worldview.
However, psi appears optimal for directing attention to the spiritual realm and away from material self-interests.  Instances of striking psi force attention to connections, dynamics, and values beyond the material world.  At the same time, the elusive, capricious aspects of psi prevent the use of psi for material gain.  The actively evasive characteristics of psi, such as psi missing, send a clear message that another realm exists but that it cannot be controlled or diverted for self-interests in spite of persistent, instinctive efforts to do so.  Hansen's (2001) wide ranging review and discussion of evidence that psi "both accompanies and stimulates change and disorder" (p. 430) and that psi conflicts with rational, bureaucratic values appears generally consistent with these ideas.  
Psychologists, particularly those with psychoanalytic leanings, will probably favor the idea that the source of psi resides in human unconsciousness and responds to internal spiritual motivations.  This may be an appropriate, parsimonious hypothesis for scientific investigation that is an advance from the unproductive need-driven models of the past.  However, it is basically a minor modification of the traditional approach in experimental parapsychology.  It appears to me to have a high likelihood of continuing the same lack of progress.  
The hypothesis that psi is caused or influenced by some type of consciousness or intelligence separate from living persons appears to me to be more consistent with the overall evidence.  Psi appears to guide people more than people guide psi (Kennedy, 2000) and to be outside of known biological evolutionary processes.   The model of separate consciousness does not require the dubious assumption that biological evolution produced an ability that is materially detrimental and causes instinctive fear and suppression of the ability.  This model also does not necessarily require that a spiritual realm existed eternally or has advanced intelligence.  Spiritual consciousness could evolve concurrently with physical life, as proposed with reincarnation. Alternatively, Grosso (1992) proposed that human mental activities can create independent spiritual entities or thought forms similar to the ideas of theosophy.  These emergent entities or processes may then interact with living people and contribute to mutual evolution.  Of course, the methods for empirical investigation of such ideas have yet to be developed.
Rather than trying to identify the source of psi, the more important empirical issue at this point is to understand and investigate the motivations and dynamics that apply in the spiritual realm.  This may be the starting point for scientific progress in parapsychology.  Insight into the sources of psi may be more likely after the relevant motivations and dynamics are better understood.

Psi appears to be optimized for directing attention to spiritual matters and away from material self-interest.  The instances of striking psi draw attention away from the material world, and the capricious, actively evasive characteristics of psi prevent using psi for personal material gain.  Both aspects of psi are important for promoting spiritual awareness.  The best hope for making meaningful scientific progress in understanding psi may be to investigate motivations that apply in the spiritual realm rather than the more materialistic, self-serving needs that have driven biological evolution.
Psi may have the function of inducing transformation or change.  Psi may not result from or be associated with any particular stable psychological condition, including spiritual state.  For example, Braud’s (1990-1991) suggestion that charity or love facilitates psi may give undue emphasis to steady state conditions.  The hypothesis that the function of psi is transformation appears consistent with available data, but further research on the effects and circumstances of psi would provide more direct evidence testing the hypothesis.  
Another important topic for research is the relationship between attitude toward the paranormal and personality dispositions.  These attitudes may fall into three basic categories with very different worldviews and values.
A materialist skeptical attitude is associated with a materialistic, reductionistic, and skeptical worldview and style of thinking.  It is likely that competition and self-interest are prominent with this disposition, which is common in science, industry, and business and provides a foundation for material success.  Assertive people with this personality may rise to positions of authority and status in large organizations.
A spiritual psi attitude is associated with a spiritual worldview and an intuitive, integrative, transcendent style of thinking.  People with this disposition tend to have motivations for transformation and transcendence, to be attracted to altered states of consciousness, and to view paranormal experiences subjectively and as guidance from a higher or transcendent power.  They may tend to be altruistic because they view and experience the world as an interconnected whole, without dividing people into an in-group versus outsiders.
An instrumental psi attitude is associated with attraction to paranormal phenomena for instrumental rather than spiritual reasons.  People with this attitude are motivated more by self-interest and need for control than by transcendence.  They tend to view psi as a magical power or ability for fulfilling their wants.  They also tend to have beliefs about psi that are the most inconsistent with reality.
The distinction between spiritual and instrumental psi may be important for making progress in parapsychology. Experimental parapsychology basically assumes instrumental psi.  On the other hand, investigations of the actual effects of psi experiences have quickly converged to spiritual psi. Of course, these attitudes and dispositions may not be mutually exclusive.  Research on the psychology of religion has identified similar distinctions between intrinsic and extrinsic religious orientations (Donahue, 1985),  which suggests that integration of spiritual and paranormal research may be productive.  Examining the association of these factors with a measure of a disposition for a controlling, materialistic worldview and style of thinking may be a good starting point.  New measurement scales may be needed for this research.
The materialistic personality type appears to become more prominent and influential for human culture as large complex hierarchical organizations of government and corporations have an increasing role in human life.  Fudjack and Dinkelaker (1994) argue that the extraverted, rational, pragmatic, materialistic type of personality (ESTJ) is the most common in western society and that hierarchical bureaucracies that focus on power more than creativity and flexibility are the preferred form of organization for this personality type.  They also argue that this dominance of personality type is not healthy for organizations or for society.  From an evolutionary perspective, alternative values and strategies will eventually emerge if they are more adaptive.
Skeptics will likely agree that some people have strong innate spiritual motivations, but argue that these motivations cause them to misinterpret normal events as paranormal.  This point appears to have at least partial validity.  Available evidence suggests that the majority of reported spontaneous psi cases are not actually psi (Kennedy, 2000).  More carefully distinguishing actual psi from wishful interpretations may be an important prerequisite for scientific progress.  At the same time, the capricious, actively evasive nature of psi may make it impossible to provide evidence that would overcome the skeptics' basic disposition.  The most productive strategy may be to recognize the nature of the personality differences and that neither the skeptic nor believer can provide scientific evidence at this point that will overcome the dispositions of the other.
For example, the origin of life appears to be an extremely rare event that has not been explained by current principles of science.  This situation is consistent with a miraculous or paranormal genesis, but could also be due to other as yet unrecognized principles of nature.  Likewise, the question of whether or not spiritual consciousness is a predetermined, ultimate goal of evolution cannot be convincingly answered now.  
Given the prevalence and properties of hierarchical organization throughout known life, it might not be surprising to find that humans are elements of a higher level of organization. Humans could be interdependent with, and simultaneously contribute to and be constrained by that higher organization.  Psi may be a manifestation of the interaction with the higher level.  Spirituality may reflect enhanced awareness of this higher (perhaps emerging) unity and purpose.
Greater understanding of the evolution of life and the properties of psi will be needed before these questions can be addressed scientifically.  For the indefinite future, genetic personality factors may have a pivotal role in the attitudes that many people have toward these topics.

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