Spiritual Transitions

Thinking maturely about the Christian faith

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Spiritual Transitions

By Rowland Croucher and others ⋅ February 11, 2004 ⋅ Post a comment

Dear Rowland,

Thank you for including my website in your links. I would be pleased to have you add my article to your site. I have extracted most of the content of my website and put it into a single article which is contained in this email.

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SPIRITUAL LIFE TRANSITIONS: A PRIMER

This article is taken from my website, http://www.spiritlifetransitions. This site was developed to provide helpful information and support for you to use in your spiritual journey. To this end, it is a labor of love. I hope you will find insights and encouragement in this material.

“Remember, I am with you always, to the end of the age.” Matthew 28:20b NRSV

A Simple Definition of Terms

SPIRITUAL — Having to do with the deepest experiences of our existence. Often we are not aware of the spiritual depth within us and the divine breath that sustains and invites us toward wholeness in our lives.

LIFE — All that we are, have been or hope to become. Our spiritual life, in particular, is involved directly with that God-spark within and all around us. In the Christian tradition, our greatest example of the whole, individuated, life is that of Jesus Christ, our brother and guide.

TRANSITIONS — The changes we encounter due to the natural rhythms of life, as well as those unexpected changes we inevitably must embrace because of our humanity. The learning we bring from these transitions helps form our sensitivity to God’s presence in our lives.

SPIRITUAL LIFE TRANSITIONS are essential pieces of our experience of humanity coming into wholeness. We are all called to change and to grow up into God’s image.

Spiritual Formation

JESUS CHRIST, our example, “grew in stature and in favor with God and his community.” Our personal life project of growth and development, especially with respect to our relationship with God and our community, involves Spiritual Formation. Many may think of such formation in terms of participating in Sunday School, reading and studying the Bible and the development of various spiritual disciplines. These activities are commendable and profitable. The essence of the concept of spiritual formation used here, however, has much more to do with our transition from a state of dependence on others for spiritual meaning to a state of ego development that allows us to accept ourself as God’s beloved daughter or son and as a responsible person capable of opening ourselves to the awareness of God’s presence. A Christian community of like-minded seekers helps us greatly to accept ourself.

A further transition, usually gathering significant force only in the second half of life, and perhaps after our sense of self-control has been challenged by a traumatic event, leads us back to a transformed sense of dependence on and appreciation of the “Imago Dei” within us. As our foundations are shaken, as Paul Tillich has observed, we are finally ready to come to intimate terms with our full humanity, the context of our struggle. Jesus Christ himself moved through such a process to the point that he could say, “I and the Father are one.”

We approach this mystery carefully, relying on God’s grace. The fullness of Christ’s own humanity grants us understanding, acceptance and wholeness.

Carl Jung uses the term “Individuation” in much the same way I suggest thinking about spiritual formation. I will discuss this further on the Individuation Page.

QUESTIONS TO PONDER

How have you thought about spiritual formation in your own life?

Do you resonate with these ideas about spiritual formation?

How do you describe spiritual formation?

Spiritual Direction

The process of working with another person in the spiritual formation project of life is called spiritual direction. This practice has a long history within the Christian tradition. The Desert Fathers and Mothers of the 4th and 5th centuries, such as Antony, found themselves called to sit with others as a spiritual guide. This seems to have been a natural outgrowth of their own spiritual journey which, like Jesus, compelled them to face their desert (literally for them, perhaps more figuratively for us).

A modern concession to the enlightened independent and psychological mode of thinking, especially in Western culture, is to cast the spiritual director in the role of “spiritual companion.” Many spiritual directors, over the past 1500 years, have given witness to the reality that the true “director” is God’s Spirit.

The primary role of the spiritual director is to listen “with the ear of the heart,” as Saint Benedict said. The spiritual director, in popular understanding today, uses her/his intuitive sense and open heart to listen for the still small voice of God’s Spirit. Although the relationship between directee and director can be friendly it is not what we typically think of as friendship. The director is trained to maintain helpful boundaries that support the spiritual direction process.

Also, spiritual direction is not psychotherapy. Again, the director is trained to recognize issues and situations which call for professional help. Although the director may be perceived by the directee as a helper, it is important to remember that the directee’s relationship with God is of primary importance.

QUESTIONS TO PONDER

What is your response to the idea of working with a spiritual director?

What characteristics would you want to find in a spiritual director?

Might you be interested in spiritual direction/companionship at this point in your spiritual journey?

Individuation

Carl Jung developed the concept of Individuation to describe the process of becoming more and more aware of one’s Self, that deep part of us that can only be hinted at by dreams and intuitive symbols. Awareness alone cannot describe it. Individuation also involves doing what one does with all of one’s energy and creativity.

You do not just sit down one day and say, “I think I will individuate today.” Rather, it demands a lifetime of opening up to the mystery of our own Self — much the same message that spiritual formation provides in terms of deepening a loving relationship with God.

Edward Edinger, a wonderfully insightful Jungian interpreter for our time, in “Ego and Archetype,” puts an understandable face on the process of individuation. He opens up the possibility for us to think about our spiritual journey in depth psychological terms. He describes individuation as related to a search for meaning in our lives. “The image of Christ is rich in individuation symbols . . . the conclusion is inescapable that the underlying meaning of Christianity is the quest for individuation.”

Edinger notes that as both God and man, Christ is psychologically a symbol for the Self (the Imago Dei) and the ideal ego, simultaneously. Jung held Christ up as the paradigm of the Individuating Ego, noting that in John 8:28-29 Christ’s image gives us a picture of the individuated ego . . . “I do nothing of myself; but as my Father hath taught me, I speak of these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.”

Jungian psychology, although not Christian in any dogmatic sense, uses powerfully the images and symbols of Christianity in a way that links depth psychology with spirituality. I would encourage persons who seek a deeper identity as God’s blessed child to consider the path of individuation. A trained Jungian analyst can help greatly.

Centering Prayer

Thomas Keating, Basil Pennington and William Menninger have opened up a path for us moderns that leads to the experience of contemplative prayer. Based on the ideas of the unknown author of “The Cloud of Unknowing,” they have taken a simple method for stilling the mind so that we may listen more clearly for God’s still small voice, or simply rest in the mystery of God’s presence and love for us.

In adopting this practice, a person seeks to simply “be” with God, all agenda left behind. What is important is the relationship and the awareness of that loving relationship. Typically, a person chooses a word or short phrase that symbolizes her or his intention to come into this state of simply being with God. This word is used gently and silently whenever thoughts and feelings come to distract. Ideally, 20 minutes of silence, morning and evening are recommended. It may be much less daunting in the beginning to simply set aside 5-10 minutes during the day to center on God in silence. Then as one becomes accustomed to sitting in silence, the time can be extended. A dedicated place may be helpful and some find that lighting a candle helps focus. The Contemplative Outreach organization provides much help and encouragement for one starting on the path of centering prayer. It can be especially powerful to sit with a group in silence. Such prayer groups also help a person maintain their individual daily practice.

The goal of centering prayer is contemplation, in the sense of simply letting go of all but the reality of God’s loving and welcoming presence in our lives. This prayer of silence is especially needed in our busy and anxiety producing life styles.

At its basic level, contemplative prayer involves inviting God’s love to live in us and to come alive through us for others.

Lectio Divina

LECTIO DIVINA, literally divine reading, is a time honored method for moving toward contemplative prayer. More mentally active, at least at first, than centering prayer, lectio (pronounced lex-ee-o) uses scripture to focus the mind. The traditional lectio divina, developed in monastic settings, consists of four components. These can be visualized in a circle, indicating movement from one to another.

The LECTIO component calls us to read either silently or aloud a passage from scripture. Usually this is done slowly, giving attention to any word or phrase that catches our attention. The reading can be done several times if desired. A period of silence between readings is helpful to let the words sink in. Once we have selected our particular word or phrase, we move to the next step.

MEDITATIO consists of meditating on the word or phrase, slowly repeating it over and over. Here we hope to receive the Holy Spirit’s revelation of its message and meaning for us. In this form of meditation the mind is active. Here we “chew on the word,” as Saint Benedict said.

Next we move to a time of ORATIO, or praise, thanksgiving and petition. Here we hope to share our honest and deepest thoughts and feelings with God.

As we complete the phase above, we come to a time of CONTEMPLATIO or contemplation. Our goal here is similar to that in Centering Prayer, that is to simply be with God. We rest in God in the silence of our hearts. This is the fruit of our earlier steps, where we experience God’s loving presence.

Occasionally, readings from other works can be used in the LECTIO portion, particularly those of Christian writers we admire.

Frequently Asked Questions

SPIRITUAL DIRECTION, sometimes called SPIRITUAL COMPANIONSHIP, can help you listen for the Still Small Voice of God. Finding another person who knows how to listen to your soul and remain open to the leading of God’s Spirit is often just what you need for encouragement in the development and strengthening of your spiritual life.

Q: Why use the term spiritual “direction” which sounds so controlling?

A: This term has been used for 1500 years in the Christian tradition and has a special flavor which links us to many others who have sought help on their journey. Today, many may prefer the term spiritual “companion.”

Q: What does a spiritual director or spiritual companion do?

A: Listen! Listen! Listen! To be really heard by another person is a gift beyond measure. The spiritual director also makes observations, and sometimes suggestions, cognizant that the the relationship between the “directee” and God is unique and ultimately one that the spiritual director can only observe.

Q: How can I find a spiritual director that is right for me?

A: You might talk with a pastor to ask for recommendations, keeping in mind that you are the one on the journey. A pastor you know well may not be the best choice for long term spiritual direction, since you have a history with that person that makes it difficult for each of you to remain objective. You may also request information about spiritual directors in your area from Spiritual Directors International. See their website in the recommended links section. Don’t be afraid to try several directors until you find one you feel you can relate to comfortably.

Q: What if I am not a part of the Christian faith tradition?

A: Is there “spiritual direction” available for me? Yes. Many spiritual directors are trained in inter-faith direction or even “no-faith” direction. The spiritual and the religious can profitably be kept separate, so that individuation can be encouraged. Some spiritual directors use 12-step terminology — higher power.

Q: I grew up in a church where we never heard of spiritual direction. I was taught that I was to have my own personal relationship with God, with no one else intervening.

A: I share your background. Spiritual direction is not talked about very much in the “free churches.” If you remember the basic tenet of spiritual direction — that God’s Spirit is the true director — much of this issue is resolved. There is a certain sense of humility involved in working with a director. This, coupled with our common belief that we can “do it ourselves,” may cause us to hesitate when considering a Spiritual Director. “Soul competency” is a precious part of my tradition. I have found that Spiritual Direction does not violate this tenet. We are still responsible for our own relationship with God.

Q: Why make the connection with Jungian Psychology?

A: I feel that in our day the language and concepts of depth psychology, particularly those proposed by Carl Jung, speak with a familiar ring. We tend to see ourselves and others as psychological as well as spiritual beings. Although there is not a direct transfer between spirituality and depth psychology, many of the important concepts in each find parallels in the other. We must discover, ultimately, our path, holding the mystery of God’s Spirit with humility, but also seeking to live authentically in a world that more often than not speaks the language of the psyche. It is helpful to remember that the desert mothers and fathers were really early psychologists, who developed the idea of the care of the soul.

Q: Do I have to pay for Spiritual Direction?

A: This depends on who you choose for a director. In most cases in the United States, Spiritual Directors accept monetary compensation. In many cases this fee (or donation) is based on a sliding scale. A good rule of thumb is to give your director the equivalent of what you yourself earn on your job in one hour. If you are not employed, your director will discuss compensation with you. Keep in mind that many directors have made a considerable investment becoming qualified to work with you. You certainly have a right to discuss such qualifications up front. A general range of compensation is between $10 and $40 per session. One final note about fees. In many cultures, willingnesss to provide financial compensation is related to a person’s commitment to the effort and seriousness about their desire to grow and change. Do not let finances be a roadblock to getting Spiritual Direction. There is someone out there who can work with you within your means.

Q: Should I find a director from my own denomination or faith tradition?

A: Often, it is helpful to work with someone from outside your own faith tradition. This may open up new insights for you in your own journey. If you desire, by all means look within your own tradition, which may give you a greater sense of security and connectedness with your director.

Q: What about gender in a Spiritual Director.

A: Many prefer to work with someone of their own gender, although others find it helpful and freeing to seek a director of the opposite gender. Be honest with yourself on this and choose wisely.

As noted above, this material is taken from the website below. Also included on this site are links to pages that I have found particularly helpful on my own spiritual journey.

Blessings to all who seek spiritual growth,

Gordon Haynes

Copyrighted by Spiritual Life Transitions “Be still and know” http://www.spiritlifetransitions.com