Introduction
As many of you will know, St Lucia Spirituality encourages individuals to have personal responsibility for their spiritual journey, to ask questions and to live into the answers. As spiritual seekers, we are pilgrims on a journey, though often not of the physical kind. In this article, I want to draw together some themes that I have discerned over the past few months and the lessons that can be learned from those who have gone before us. Hopefully, this will provide some food for reflection in your own spiritual journey.
My sources
There are three primary sources for this work, although I draw on other authors or theologians to support the themes I am highlighting. My primary sources are:
“The Way of the Pilgrim” by an anonymous Russian peasant, 19th century, outlining the author’s adventures in Eastern Europe as he sought spiritual enlightenment, mainly in the Russian Orthodox tradition.
“A Search in Secret India” by Paul Brunton, 1935, describing the pilgrimage this British journalist undertook through India searching for an authentic and inspiring spiritual teacher or yogi.
“Turning to the Mystics” podcast, by James Finley and the Center for Action and Contemplation, now in its tenth season, exploring the lives and writings of various mystics down through the ages.
As I write, I will use the name “God” for the source of life and love. If you wish, please substitute your own preferred name for this mysterious life-force.
The pilgrimage begins
At some point in one’s life, when you are ready, God touches you. It may be because of a significant life event like a major health scare or death of a loved one. Sometimes, it grows from a discontent with one’s life or with the materialistic nature of Western society. James Finley calls this a “quickening” - a sudden, profound, and enlivening experience of God’s presence or grace in one’s life - something that deeply awakens or revitalizes the soul. However it arises, it causes you to “wake up”, take notice and set out on a search.
What is the goal of the search?
Often, the goal of the search is unclear. What is the meaning of life? Why was I put on this earth? Is there a God? Why is there so much suffering in the world? The questions can be endless; but that is a good thing. The questions indicate a willingness to take personal responsibility for your spiritual journey. You can take comfort in the advice of Rainer Maria Rilke who advised “Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.” And remember, you are being led by God, even if you don’t know where you are being led.
Two themes seem to emerge from the religious traditions about the goal of the search – self-understanding and unity with God.
Self-understanding
In the Hindu scripture Bhagavad Gita (second century BCE), the true self (known as the Atman) is a central concept that transcends the physical body and the mind. The Gita teaches that the true self is eternal, unchanging, and beyond the illusions of the material world. It is not bound by the temporary fluctuations of life, such as pleasure and pain, birth and death. Paul Brunton encounters this teaching in an audience with Ramana Maharshi, who advises him:
“As you are, so is the world. Without understanding yourself, what is the use of trying to understand the world? This is a question that seekers after truth need not consider. People waste their energies over all such questions. First, find out the truth behind yourself; then you will be in a better position to understand the truth behind the world, of which yourself is a part.” [1]
In his work “New Seeds of Contemplation”, Thomas Merton writes that the 'true self' is the one who is at home in the peace and simplicity of God. It is the self that is liberated from the false constructions we build around ourselves, those identities and roles that we play in the world. It is the self that is known to God and that knows God. [2]
In “Falling Upwards: A Spirituality for the Two Halves of Life”, Richard Rohr explains that the focus in the first half of life is on the false self, driven by ego. This is a necessary stage in human development as we focus on identity, career and family. Our challenge is to take the time, periodically, to do some healthy self-analysis, push our ego and false self to the side, and focus on the “other”. The more we do this, the better we will understand our true self, the closer we will draw to God and the more joyful our life will become. [3]
Unity with God
In the Bhagavad Gita, the concept of unity with Brahman - the supreme, formless reality that underlies all existence - is explored deeply, particularly in its spiritual teachings. Brahman is often understood as the ultimate, infinite, and unchanging reality, and the Gita provides guidance on how individuals can achieve unity with this divine essence.
In the New Testament gospels, Jesus teaches about unity as a reality. In John 14:20, he says “On that day you will realize that I am in my Father, and you are in me, and I am in you.”
Christian mystics like Teresa of Avila [4] and Julian of Norwich [5] adopt the marriage metaphor as the ultimate expression of their love for God. Julian conveyed a deeply spiritual understanding of divine intimacy and union. Her work, particularly her "Revelations of Divine Love", reflects on the profound relationship between the soul and God, using marriage as one of the central metaphors to express this intimate, loving union.[6]
The celebrated Islamic poet and mystic, Rumi, frequently used the metaphor of marriage to describe the soul's union with the Almighty. This imagery of marriage is central in many of his poems, reflecting the deep longing of the soul for divine union and the love that transcends all human forms.
It’s not a straight road
The pilgrim’s journey is not a straight road. Quite often, both the anonymous Russian author and Paul Brunton described plans to travel somewhere or meet someone, only to find that events or new acquaintances either prevented them from doing so or delayed their departure. These events often proved fruitful in retrospect. These experiences remind me of the saying “If you want to make God laugh, tell Her your plans.”
Pilgrims also discover that some of their activities are dry and seemingly unrewarding. Meditation, books, podcasts, meetings, and events can all fail to live up to expectations. We can chase rabbits down holes but find the burrow empty! It is often reported that even well-respected mystics have long periods of dryness when they have felt alienated from God. One of the more well-known examples is St John of the Cross and his “Dark Night of the Soul”. [7]
It is worth recalling that after the exodus from Egypt, the Jews wandered in the desert for 40 years. Part of the spiritual journey involves tempering expectations and learning patience and perseverance.
Spiritual guides
Part of the search of both the Russian pilgrim and Paul Brunton was for wise men or women who had lived into spiritual maturity and could guide them in their quest. Brunton freely admits that on his journey around India, he met both charlatans and truly spiritual yogis, finally settling upon Ramana Maharshi [8].
It is natural for people with a searching mind to be attracted to wise teachers. Some modern-day examples would be:
Richard Rohr - influenced by Carl Jung
James Finley - influenced by Thomas Merton
Ilia Delio - influenced by Pierre Teilhard de Chardin.
It is equally natural for people to congregate with like-minded individuals at seminars and in interest groups.
This leads to two important considerations for pilgrims on a spiritual journey. Firstly, it can be helpful to identify a spiritual mentor with whom you can share your most intimate thoughts and feelings. It seems to be the experience of many seekers that when the student is ready, the teacher will arrive or be revealed. As Paul Brunton recounts during an audience with Vishudhanada, the yogi advised him:
“Genuine teachers are hard to find. When the seeker is ready, the master always appears”. [9]
Secondly, it is important to develop close relationships with a few like-minded individuals with whom you can exchange information, raise questions, explore experience and challenge existing (and often unhelpful) paradigms. The support of fellow seekers enhances the spiritual journey. As you may know, St Lucia Spirituality encourages the formation of small neighbourhood groups for this reason.
Ascetism / Sacrifice
A common practice among pilgrims and mystics is ascetism - severe self-discipline and avoidance of all forms of indulgence, typically for religious reasons. The aim is to detach themselves from the “false self”. The focus on their quest becomes more important than bodily needs. As the Russian pilgrim reports:
“When hunger begins to overcome me, I call more often on the name of Jesus, and I forget my wish for food”. [10]
Hindu mystics were often cave dwellers and prone to ascetism as part of their lifestyle. The famous Indian yogi and spiritual teacher, Paramahamsa Yogananda [11], reported encountering several individuals during his travels in India who claimed to live without food, such as the "breatharian" monks. Yogananda himself did not claim to live without food, but he did acknowledge the possibility of living in a state where the body could be nourished by spiritual energy alone, as described in yogic teachings.
In the Christian tradition, St Catherine of Siena [12] survived for extended periods with little or no food. She reportedly lived on the Eucharist alone (the consecrated bread and wine during Mass) and was said to be able to survive without food as part of her intense spiritual devotion. German theologian and mystic, Meister Eckhart [13] is reported to have lived without food for long periods. This would have been in line with other mystics of his time, who often sought to live in a state of total surrender to God, sometimes through extreme fasting or self-denial.
Many of these claims are often met with skepticism from the medical and scientific communities, as it is biologically difficult for humans to survive without food or water for extended periods. Nevertheless, self-denial (even for short periods) is a common pilgrim practice. In the mystic and religious traditions, the possibility of surviving without food is interpreted as a sign of divine grace, ascetic discipline, or the power of the spirit over the body.
Whether to separate from the world or embed?
Many spiritual people in human history chose to remove themselves from the temptations of society and live in isolation or strictly regimented communities. As previously stated, many Hindu mystics were cave dwellers. John the Baptist is an early New Testament example of separation from society. The Desert Fathers and Mothers were early Christian separators, although their motivation may have been partly to avoid persecution.
In the 4th century, monasticism flourished with rules for communities written by Pachomius (290-346), Basil the Great (330-379) and John Cassian (360-433). Perhaps better known is St Benedict (480-550) who founded the Benedictines and whose Rule of Benedict became a model for subsequent monastic communities. His emphasis on daily prayer and work (Ora and Labora), both personally and in community, has considerable spiritual merit.
The Beguines were a group of lay religious women who emerged in medieval Europe, primarily during the 12th and 13th centuries. They were not nuns in the traditional sense, as they did not take formal vows, but they lived in communities dedicated to a life of prayer, work, and charity. Mechthild of Magdeburg (1207–1282) was a well-known Beguine and spiritual author.
Julian of Norwich (1343-1416) was an anchorite and spiritual mystic. The Discalced Carmelites and the Trappists are modern-day examples of monastic communities.
This history poses questions for today’s spiritual seeker – is a life dedicated to prayer and meditation sufficient to achieve unity with God? Should we separate ourselves from the temptations of modern society or embed ourselves within them?
During the 13th century, there was a significant shift away from monasticism to living and working in the community. Four orders of friars were founded: the Franciscans, Dominicans, Augustinians and Carmelites. Their approach reflected the principle that a spiritual life is both individual and relational. Engagement in society generally provides opportunities for a full expression of faith. Unsurprisingly, the Center for Action and Contemplation, founded by Franciscan Richard Rohr emphasizes the need for both a daily contemplative practice and community engagement and action. The ultimate source of this approach is Jesus himself. The gospels frequently record that during his public ministry, Jesus would take “timeout” to pray and recuperate, then engage in another period of teaching and healing.
The Mystery of God
The search for meaning is a life long journey. Throughout history, humanity has attempted to understand themselves and explain God in language, symbols, art and music, adopting different rituals, liturgies and feasts. Authors try to explain the paranormal (near death experiences, levitation, healing vibrations, ESP, memories of previous lives, morphic fields etc.) and draw conclusions about life and the afterlife. All attempts are inadequate.
There seems to be a consensus among all but atheists that God is mystery. St Augustine said ““If you comprehend it, it is not God”. Meister Eckhart said “If you want to be free of God, then you must rid yourself of God”. Eckhart often spoke about detachment, which means letting go of all concepts, even the concept of God, to experience the deepest, most direct union with the divine. For him, God is not something separate from us, but the essence of our being. Thus, to truly experience God, one must transcend all mental and spiritual attachments, even to the idea of God itself.
Perennial wisdom
Many spiritual seekers have discovered that all religious traditions are significant and sincere expressions of a great experience. There are cultural, dogmatic and ritualistic differences, but the core truths remain common and universal. This simply expresses the philosophy of perennial wisdom [15].
Paul Brunton writes about the yogi (Ramana Marhashi) that he most deeply respected:
“For the sage treats all creeds alike, regards them all as significant and sincere expressions of a great experience, and honours Jesus no less than Krishna.” [16]
In her seminal book “Quest for the Living God”, respected Catholic theologian, Elizabeth Johnson, reports on the benefits of multi-faith dialogue:
“For Christian theologians who engage in multi-faith dialogue, an interesting dynamic ensues… having learned the wisdom of the other, they returned “home” to find that the experience affects their Christian understanding in two ways: it enriches, transforms and deepens the meaning of what faith holds dear, while it purifies what may be prejudicial, arrogant, narrow and ignorant.” [17]
It seems wise, therefore, for seekers to explore traditions outside of their existing frames of reference.
Conclusion
As I thought about how to conclude this article, I decided there is no conclusion; a conclusion would be trite; the journey is ongoing. I might change my mind next month.
Hopefully, you have found this helpful and thought provoking. All the best for your ongoing spiritual journey!
Footnotes
1. “A Search in Secret India” by Paul Brunton, 1935, p171 (Kindle edn)
2. “New Seeds of Contemplation” by Thomas Merton, 1949.
3. “Falling Upwards: A Spirituality for the Two Halves of Life” by Richard Rohr, 2011.
4. See “Turning to the Mystics” podcast, Center for Action and Contemplation, season 2.
5. See “Turning to the Mystics” podcast, Center for Action and Contemplation, season 6.
6. “Revelations of Divine Love”, by Julian of Norwich, 1373
7. See “Turning to the Mystics” podcast, Center for Action and Contemplation, season 3 or “The Dark Night, St. John of the Cross” (Translated by Mirabai Starr) 2002
9. “A Search in Secret India” by Paul Brunton, 1935, p242 (Kindle edn)
10. “The Way of the Pilgrim” by an anonymous Russian peasant, 19th century, location 293 (Kindle edn)
13. https://en.wikipedia.org/wiki/Meister_Eckhart and see “Turning to the Mystics” podcast, Center for Action and Contemplation, season 7.
16. “A Search in Secret India” by Paul Brunton, 1935, p353 (Kindle edn)
17. “Quest for the Living God; Mapping Frontiers in the Theology of God” by Elizabeth Johnson, 2007, p 168
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