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SPIDIR newsletter 58

Winter 2002/Spring 2003 Issue 58 (Contents)

SPIRITUAL DIRECTION IN THE JEWISH AND MUSLIM TRADITIONS

Report from the SPIDIR AGM 2002

"Our first task in approaching another culture, another religion, another person, is to take off our shoes, for the place we are approaching is holy. Else we may find ourselves treading on another's dream. More serious still, we may forget that God was there first".

Rabbi Daniel Smith and Moulana Raza were the Jewish and Muslim speakers who considered spiritual direction in their traditions.

Daniel Smith emphasised that though the concept of 'spiritual direction' developed in the Christian tradition, the practice was a long standing virtue in Rabbinic Judaism which praised the teacher who is a living example of someone who gives of himself. The Hebrew word now used for spirituality was not found in the Bible but arose among Jews living in the Muslim world.

Rabbinic Judaism distinguished three main categories: good actions, prayer, and study. Though all three were needed to live a full spiritual life, Daniel chose to highlight the value of study because this was possibly an area that Judaism particularly developed as an essential part of spiritual growth. Study was needed to ensure right deeds. Study made prayer more meaningful and deepened good deeds. According to Maimonides, the great medieval Jewish scholar, we can choose to learn from even the most inadequate teacher.

Daniel suggested that even people with no religious life were now seeking discipline. There was a growing interest in rituals, especially Sabbath ones, not simply as tradition but as means of strengthening the spiritual path. One medieval way of seeing the path was as a ladder of spiritual growth beginning with outward morality and ending with inner spiritual awareness. This could be seen as a series of steps: 1) stop doing bad things, 2) start doing good things, 3) stop thinking bad thoughts, 4) start thinking good thoughts, 4) be aware of all thoughts.

One piece of advice given by the twentieth century Jewish philosopher, Martin Buber, was that we attend to the questions people do not or cannot ask.

Moulana Raza said the Prophet used three terms which we would relate to spirituality: IHSAN, that which gives consciousness of God; IKHLAS doing all for the sake of God; TAZKIA purification of heart, mind and soul.

Sufi masters feeling that there had grown up too much emphasis on the theological aspects of religion, felt that people needed both knowledge of the path and to follow it. To be obedient, people needed to worship God. Spiritual masters taught the Five Pillars ñ declaration of faith; prayer five times a day; fasting in Ramadan; pilgrimage to Mecca; and charity. These needed an inner dimension though there was a danger of pride in spiritual achievements. There were the moments of enjoyment, delight in God's mercy and kindness.

Islamic spirituality was deeply related to theology and shariah. There was no concept of spirituality independent of religious or theological requirements. Islamic colleges instructed people in religion, Sufis taught moral, emotional and spiritual values. To many Muslims, especially after 11 September, it was high time to cultivate Sufi spiritual teachings that brought us together.

Question time

Afterwards during a time of questions Gordon Jeff said that the starting point with people of no faith background, was to deepen, and affirm, their values, then help them find their tradition. Spiritual direction was helping people make sense of their experience, to see their individual paths to God. Daniel Smith was suspicious of uninterpreted experience. Experience could be wonderful but of no significance unless it changed one's life.

Moulana Raza recounted a disciple complaining, 'I stayed with you fourteen years but have not observed any miracles.' His Sufi Master asked 'Have you ever seen me violating the laws of God?' 'No, replied the disciple.' 'This is the miracle!' added the Master.

All three traditions agreed the search for creating unusual experiences was very dangerous, though we needed to give thanks for the gift of experience. Daniel described a tradition of hoping for no reward, no expectation, acting totally for the love of God. Moulana recalled Rabiah, a Sufi woman saint, wanting to destroy hell and heaven, so no-one would worship out of hope, or fear. Daniel stressed that Jewish prayer was mostly praise and blessing, to remind ourselves what life was about. Doubters should try saying, 'God, I don't believe at the moment, but if I believed, this is what I'd say'.

Words were a concession to human need: ultimately God, and prayer, were beyond words.

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