The Stages Of Spiritual Growth
http://www.factnet.org/Stages_Of_Spiritual_Growth.html
(The
Different Drum by M. Scott Peck, pages 187-203)
Abridged by Richard Schwartz
Just as there are discernible stages in human physical and
psychological growth, so there are stages in human spiritual
development. The most widely read scholar of the subject today is
James Fowler of Emory University, the writer of
Stages of Faith: The Psychology of Human Development and the Quest
for Meaning. But I first came to an awareness of these stages
through my own personal experience.
The first of these experiences occurred within I was fourteen and
began attending Christian churches in the area. I was mainly
interested in checking out the girls but also in checking out what
this Christianity business seemed to be about. I chose one
particular church because it was only a few blocks down the street
and because the most famous preacher of the day was preaching there.
It was in the day before the "electronic church," but this man's
every sermon was broadcast over almost every radio frequency across
the country. At fourteen I had no trouble spotting him as a fraud.
On the other hand, up the street in the opposite direction was
another church with a well-known minister--not nearly as famous as
the first but still probably among the top thirty in the Who's Who
of preachers of the day-a Presbyterian named George Buttrick. And at
age fourteen I had no trouble spotting George Buttrick as a holy
man, a true man of God. What was I to think of this with my young
brain? Here was the best known Christian preacher of the day, and as
far as I could discern at age fourteen, I was well ahead of him. Yet
in the same Christian religion was George Buttrick, who was
obviously light years ahead of me. It just didn't compute. So I
concluded that this Christianity business didn't make any sense, and
I turned my back on it for the next generation.
Another significant non computing experience occurred more
gradually. Over the course of a decade of practicing psychotherapy a
strange pattern began to emerge. If people who were religious came
to me in pain and trouble, and if they became engaged in the
therapeutic process, so as to go the whole route, they frequently
left therapy as atheists, agnostics, or at least skeptics. On the
other hand, if atheists, agnostics, or skeptics came to me in pain
or difficulty and became fully engaged, they frequently left therapy
as deeply religious people. Same therapy, same therapist, successful
but utterly different outcomes from a religious point of view. Again
it didn't compute--until I realized that we are not all in the same
place spiritually.
With that realization came another: there is a pattern of
progression through identifiable stages in human spiritual life. I
myself have passed through them in my own spiritual journey. But
here I will talk about those stages only in general, for individuals
are unique and do not always fit nearly into my psychological or
spiritual pigeonhole.
With that caveat, let me list my own understanding of these stages
and the names I have chosen to give them:
STAGE I:
Chaotic, Antisocial. Frequently pretenders; they pretend they are
loving and pious, covering up their lack of principles. Although
they may pretend to be loving (and think of themselves that way),
their relationships with their fellow human beings are all
essentially manipulative and self-serving. They really don't give a
hoot about anyone else. I call the stage chaotic because these
people are basically unprincipled. Being unprincipled, there is
nothing that governs them except their own will. And since the will
from moment to moment can go this way or that, there is a lack of
integrity to their being. They often end up, therefore in jails or
find themselves in another form of social difficulty. Some, however,
may be quite disciplined in the services of expediency and their own
ambition and so may rise in positions of considerable prestige and
power, even to become presidents or influential preachers.
STAGE II:
Formal, Institutional, Fundamental. Beginning the work of submitting
themselves to principle-the law, but they do not yet understand the
spirit of the law, consequently they are legalistic, parochial, and
dogmatic. They are threatened by anyone who thinks differently from
them, as they have the "truth," and so regard it as their
responsibility to convert or save the other 90 or 99 percent of
humanity who are not "true believers." They are religious for clear
cut answers, with the security of a big daddy God and organization,
to escape their fear of living in the mystery of life, the mystery
of uncertainty in the ever moving and expanding unknown. Instead
they choose the formulations, the stagnation of prescribed methods
and doctrines that spell out life and attempt to escape fear. Yet
these theological reasonings simply cover over fear, hide fear and
do not transcend it in spite of with acceptance in expanding
movement. All those outside of Stage II are perceived to be as Stage
I, as they do not understand Stage III and Stage IV. Those who do
fall, reverting from Stage II to Stage I are called "backsliders."
There is a Jerry Falwell, Jimmy Swaggart, Benny Hinn,
Pat Robertson,
mentality (one-sided thinking - ignorance that produces hostility)
in every religion, the one-sidedness, in every ideology.
Christianity cannot be condemned as responsible for the
fundamentalists who claim to represent such. One just has to look at
Mother Teresa or Martin Luther King, Jr. to see the opposite of such
thinking. You can find the Falwell in Hinduism, Judaism, Buddhism,
Jainism, Mohammedism and of course Christianity. That is the narrow
one-sided exclusiveness that limits insight to one set of rules and
one objective truth, under the literal logic or rationialism, that
fails to apprehend the unseen intuitive essence of existence and
ignorantly labels outsiders as misled sinners, while surrounding
themselves with interior neurotic and finite walls of security and
certainty. All is safe in this illusion, but all is not just, nor
fair, and does not transcend prejudice that surpasses tribal
identity, an identity that must be scrapped in order to bring higher
consciousness of planetary cultural peace and love based on
principle with intuitive insight.
There is also a Bin Laden (evil intolerance) in every religious
culture and teaching, in every social, political and cultural view.
Islam cannot be condemned as responsible for the extreme
fundamentalists who incorporate harm and war. One just has to look
at the other side within Islam, to the Sufi of compassion and peace,
that of Bawa Muhaiyaddeen or Hazrat Inayat Khan. Yet the evil of
extreme fundamentalism resides in all facets of society, those who
would kill and destroy, torture and humiliate, all in the name of
their theological and ideological views. They are of course the
extreme fundamentalists, yet all forms of fundamentalism, both
moderate to extreme, Stage II mentality, fails integration with
non-acceptance, that of one-dimensional perception. And yet, in each
of these same cultures, although the minority, there exists communal
and mystical persons, Stage IV persons, those transmitting
inclusiveness and compassion, who transcend all divisiveness in
oneness.
STAGE III:
Skeptic, Individual, questioner, including atheists, agnostics and
those scientifically minded who demand a measurable, well researched
and logical explanation. Although frequently "nonbelievers," people
in Stage III are generally more spiritually developed than many
content to remain in Stage II. Although individualistic, they are
not the least bit antisocial. To the contrary, they are often deeply
involved in and committed to social causes. They make up their own
minds about things and are no more likely to believe everything they
read in the papers than to believe it is necessary for someone to
acknowledge Jesus as Lord and Savior (as opposed to Buddha or Mao or
Socrates) in order to be saved. They make loving, intensely
dedicated parents. As skeptics they are often scientists, and as
such they are again highly submitted to principle. Indeed, what we
call the scientific method is a collection of conventions and
procedures that have been designed to combat our extraordinary
capacity to deceive ourselves in the interest of submission to
something higher than our own immediate emotional or intellectual
comfort--namely truth. Advanced Stage III men and women are active
truth seekers.
Despite being scientifically minded, in many cases even atheists,
they are on a higher spiritual level than Stage II, being a required
stage of growth to enter into Stage IV. The churches age old
dilemma: how to bring people from Stage II to Stage IV, without
allowing them to enter Stage III.
STAGE IV:
Mystic, communal. Out of love and commitment to the whole, using
their ability to transcend their backgrounds, culture and
limitations with all others, reaching toward the notion of world
community and the possibility of either transcending culture or --
depending on which way you want to use the words -- belonging to a
planetary culture. They are religious, not looking for clear cut,
proto type answers, but desiring to enter into the mystery of
uncertainty, living in the unknown. The Christian mystic, as with
all other mystics, Sufi and Zen alike, through contemplation,
meditation, reflection and prayer, see the Christ, Gods indwelling
Spirit or the Buddha nature, in all people, including all the
Buddhists, Hindus, Muslims, Jews and so forth, recognizing the
connectedness of all humanity with God, never separating oneself
from others with doctrine and scripture, recognizing that all
scripture acts as fallible pointers of inspiration, unable to
capture the essence of truth outside of both human perception and
the linguistic straight jacket of language and articulation, that
is, the words of fallible men who experienced the nature of God,
that of their inner true self, and attempted to record their
experience in human words, words constrained by the era of time they
were written in that became compromised the moment they were penned
and are further removed from objectivity when interpreted by us,
fallible men and women who read them. (Words in Blue Font Added)
It is as if the words of each had two different translations. In the
Christian example: "Jesus is my savior," Stage II often translates
this into a Jesus who is a kind of fairy godmother who will rescue
us whenever we get in trouble as long as we remember to call upon
his name. At Stage IV, "Jesus is my savior" is translated as "Jesus,
through his life and death, taught the way, not through virgin
births, cosmic ascensions, walking on water and blood sacrifice of
reconciliation - man with an external daddy Warbucks that lives in
the sky - mythological stories interpreted as literal accounts, but
rather as one loving the whole, the outcasts, overcoming prejudices,
incorporating inclusiveness and unconditional love, this, with the
courage to be as oneself - that is what I must follow for my
salvation." Two totally different meanings.
The Stage IV - the mystic - views the conception of "back sliding"
as the movement away from the collective consciousness and true
inner nature, returning to the separate self - the ego, as opposed
to the Stage II - the fundamentalist, whose conception of "back
sliding," is the movement away from mapped out security to that of
chaos. Two totally different views.
Expansion of Concepts
Most all young children and perhaps one in five adults fall into
Stage I. It is essentially a stage of undeveloped spirituality. I
call it antisocial because those adults who are in it (and those I
have dared to call "People of the Lie" are at its bottom) seem
generally incapable of loving others. Although they may pretend to
be loving (and think of themselves that way), their relationships
with their fellow human beings are all essentially manipulative and
self-serving. They really don't give a hoot about anyone else. I
call the stage chaotic because these people are basically
unprincipled. Being unprincipled, there is nothing that governs them
except their own will. And since the will from moment to moment can
go this way or that, there is a lack of integrity to their being.
They often end up, therefore in jails or find themselves in another
form of social difficulty. Some, however, may be quite disciplined
in the services of expediency and their own ambition and so may rise
in positions of considerable prestige and power, even to become
presidents or influential preachers.
From time to time people in this stage get in touch with the chaos
of their own being, and when they do, I think it is the most painful
experience a human can have. Usually they just ride it out
unchanged. A few, I suspect, may kill themselves, unable to envision
change. And some, occasionally, convert to Stage II.
Such conversions are usually sudden and dramatic and, I believe,
God-given. It is as if God had reached down and grabbed that soul
and yanked it up a quantum leap. The process also seems to be an
unconscious one. It just seems to happen. But if it could be made
conscious, it might be as if the person said to himself. "Anything,
anything is preferable to this chaos. I am willing to do anything to
liberate myself from this chaos, even to submit myself to an
institution for my governance."
For some the institution may be a prison. Most people who have
worked in prisons know of a certain type of "model
prisoner"--cooperative, obedient, well disciplined, favored by both
the inmates and the administrative population. Because he is a model
prisoner, he may soon be paroled, and three days later he has robbed
seven banks and committed seventeen other felonies, so that he lands
right back in jail and with the walls of the institution to govern
hi, he once again becomes a "model prisoner."
For others the institution may be the military, where the chaos of
their lives is regulated by the rather gentle paternalistic-and even
maternalistic-structure of military society. for still others it
might be a corporation or some other rightly structured
organization. But for most, the institution to which they submit
themselves for governance is the Church.
There are several things that characterize the behavior of men and
women in Stage II of their spiritual development, which is the stage
of the majority of churchgoers and believers (as well as that of
most emotionally healthy "latency" period children). One is their
attachment to the forms (as opposed to the essence) of their
religion, which is why I call this stage "formal" as well as
"institutional." They are in fact sometimes so attached to the
canons and the liturgy that they become very upset if changes are
made in the words or the music or in the traditional order of
things. It is for this reason that there has been so much turmoil
concerning the adoption of the new Book of Common Prayer by the
Episcopal Church or the changes brought about by the Vatican II in
the Catholic Church. Similar turmoil occurs for similar reasons in
the other denominations and religions. Since it is precisely these
forms that are responsible of their liberation from chaos., it is no
wonder that people at this stage of their spiritual development
become so threatened when someone seems to be playing footloose and
fancy-free with the rules.
Another thing characterizing the religious behavior of Stage II
people is that their vision of God is almost entirely that of an
external, transcendent Being. They have very little understanding of
the immanent, indwelling God--the God of the Holy Spirit or what
Quakers call the Inner Light. And although they often consider Him
loving, they also generally feel He possesses--and will
use--punitive power. But once again, it is no accident that their
vision of God is that of a giant benevolent Cop in the Sky, because
that is precisely the kind of God they need--just as they need a
legalistic religion for their governance.
Let us suppose now that two adults firmly rooted in Stage II marry
and have children. They will likely raise their children in a stable
home, because stability is a principal value for people in this
stage. They will treat their children with dignity as important
beings, because the Church tells them that children are important
and should be treated with dignity. Although their love may be a bit
legalistic and unimaginative at times, they will still generally
treat them lovingly, because the Church tells them to be loving and
teaches something about how to be loving. What happens to children
raised in such a stable, loving home, treated with importance and
dignity (and taken to Sunday school as well) is that they absorb the
principles of Christianity as if with their mother's milk--or the
principles of Buddhism if raised in a Buddhist home, or of Islam if
raised in a Muslim home, and so on. The principles of their parents
religion are literally engraved on their hearts or come to be what
psychotherapists call "internalized."
But once these principles become internalized, such children, now
usually late-adolescents, have become self-governing human beings.
As such they are no longer dependent on an institution for their
governance. Consequently they begin to say to themselves, "Who needs
this fuddy-duddy old Church with its silly superstitions?" At this
point they begin to convert to Stage III - the skeptic, individual.
And to their parents great but unnecessary chagrin, they often
become atheists or agnostics.
Although frequently "nonbelievers," people in Stage III are
generally more spiritually developed than many content to remain in
Stage II. Although individualistic, they are not the least bit
antisocial. To the contrary, they are often deeply in involved in
and committed to social causes. They make up their own minds about
things and are no more likely to believe everything they read in the
papers than to believe it is necessary for someone to acknowledge
Jesus as Lord and Savior (as opposed to Buddha or Mao or Socrates)
in order to be saved. They make loving, intensely dedicated parents.
As skeptics they are often scientists, and as such they are again
highly submitted to principle. Indeed, what we call the scientific
method is a collection of conventions and procedures that have been
designed to combat our extraordinary capacity to deceive ourselves
in the interest of submission to something higher than our own
immediate emotional or intellectual comfort--namely truth. Advanced
Stage III men and women are active truth seekers.
"Seek and you shall find," it has been said. If people in Stage III
seek truth deeply and widely enough, they find what they are looking
for--enough pieces to begin to be able to fit them together, but
never enough to complete the whole puzzle. In fact, the more pieces
they find, the larger and more magnificent the puzzle becomes. Yet
they are able to get glimpses of the "big picture" and to see that
it is very beautiful indeed--and that it strangely resembles those
"primitive myths and superstitions" their Stage II parents or
grandparents believe in. At that point they begin their conversion
to Stage IV, which is the mystic communal stage of spiritual
development.
There are those in Stage III who will not progress to Stage IV -
that is, anything that is beyond the empirical data and observation
of analysis. All intuitive knowledge, all experience outside of
scientific measurement and factual construction is rejected, as the
Greek frame of mind of intellectual analysis is favored and the
Hindu frame of mind, that of the essence of inexpressible "being,"
and "existence," is rejected as fallacious. A perfect example is
that of Alfred Jules Ayer in his 1936 book entitled, Language, Truth
& Logic. Here Ayer concludes:
"We conclude, therefore, that the argument from religious experience is altogether fallacious. The fact that people have religious experiences is interesting from the psychological point of view, but it does not in any way imply that there is such a thing as religious knowledge, any more than our having moral experiences implies that there is such a thing as moral knowledge. The theist, like the moralist, may believe that his experiences are cognitive experiences, but, unless he can formulate his "knowledge" in propositions that are empirically verifiable, we may be sure that he is deceiving himself. It follows that these philosophers who fill their books with assertions that they intuitively "know" this or that moral or religious "truth" are merely providing material for the psycho-analyst. For no act of intuition can be said to reveal a truth about any matter of fact unless it issues in verifiable propositions. And all such propositions are to be incorporated in the system of empirical propositions which constitutes science." (1)
While it may be truth that any religious or metaphysical
experience and intuitive knowledge can never be used to create codes
and precepts, it cannot be emphatically true that these insights or
perceptional awareness can be rejected as fallacious to ambiguous
reality and naked truth, that which rests outside of mental
interpretive filters, and most certainly beyond scientific
measurement. This must be embraced, that of emptiness, in order to
progress to Stage IV awareness.
For those of us in professional ministry and studying in seminary,
we spend an inordinate amount of time focusing on the rational
element in religion- we can't seem to avoid it in the West. But no
amount of Aquinas will ever serve to explain the true meaning of
religious experience. Reading Aquinas is like studying a technical
manual of spirituality- it destroys the very meaning of it. Rudolph
Otto, in his book, The Idea of the Holy, writes a brief work here
outlining the main points of his theory- that religion can't be
understood and never can be as an empirical study- it is beyond our
sense horizon. Religion is to be savored, felt- not thought about or
deconstructed, like, taking an engine apart. What Otto, in other
words, tries to do is to, rather than studying how a flower produces
a pleasing scent and how we perceive it, says STOP and just smell
the rose- and you'll understand in an instant. This is the
experience beyond what Ayer requires, the verifiable propositions.
As a Lutheran, Otto understood the Catholic sacramental theology
very well-that a sacrament is an outward sign of an inner grace or
reality, and that signs and symbols work hand in hand- a sign points
to a reality ahead, like a clap of thunder signifies a storm. A
symbol conveys within itself the very reality it is expressing- for
example, perhaps the greatest being a kiss between husband and wife-
the reality is perfectly conveyed in the symbolic action itself,
without further clarification. THAT is experience, true
spirituality, what he means by the numinous, as applied. It is thus
existential. Too much wasted time and energy is spent in Greek
thought, that of the West, as much could be spared by understanding
Otto's presentation of the "holy, " as years of theology could be
distilled to the contents of such books as that of Otto's.
The mystical experience can be described as having various
dimensions, the 4th being described by Lex Hixon as
"In the fourth dimension, nothing is excluded from our contemplation. Primal radiance and the infinite expressions of Life are fused. Our ishtadeva or Archetype is everywhere. The holy sacraments of all cultures have become our sacraments, the ways of all beings have become our ways. Every content of consciousness proclaims the fusion of forms and the formless radiance that is their essence. At this moment, with open eyes, each of us is directly perceiving the fusion of all phenomena as primal radiance. It is not simply a contemplative notion. Even our physical senses, functioning in an ordinary manner, record this fusion. All is fusion. The four dimensions are one." (2)
THE FOUR
DIMENSIONS OF CONTEMPLATION:
1) Contemplating a Divine form,
2) loss of self in Divine form or presence itself,
3) Both self and Divine form or presence disappears and finally,
4) The primal radiance reveals itself as all patterns of Being,
which reappear in an eternal stream, flowing from the core of the
particular ishtadeva or Archetype that we are one.
In addition to other cultural mystical experiences, there are the 10
stages of kensho as described in the Ox Herding calligraphy in Zen
Buddhism.
"Mysticism," a much-maligned word, is not an easy one to define. It
takes many forms. yet through the ages, mystics of every shade of
religious belief have spoke of unity, of an underlying connectedness
between things; between men and women, between us and the other
creatures and even inanimate matter as well, a fitting together
according to an ordinarily invisible fabric underlying the cosmos.
Remember the experience when, during community, I suddenly saw my
previously hated neighbor as myself. Smelling his dead cigar butts
and hearing his guttural snoring, I was filled with utter distaste
for him until that strange mystical moment when I saw myself sitting
in his chair and realized he was the sleeping part of me and I the
waking part of him. We were suddenly connected. More than connected,
we were integral parts of the same unity.
Mysticism also obviously has to do with mystery. Mystics acknowledge
the enormity of the unknown, but rather than being frightened by it,
they seek to penetrate ever deeper into it that they may understand
more--even with the realization that the more they understand, the
greater the mystery will become. They love mystery, in dramatic
contrast to those in Stage II, who need simple, clear-cut dogmatic
structures and have little taste for the unknown and unknowable.
While Stage IV men and women will enter religion in order to
approach mystery, people in Stage II, to a considerable extent,
enter religion in order to escape from it. Thus there is the
confusion of people entering not only into religion, but into the
same religion--and sometimes the same denomination--not only for
different motives, but for totally opposite motives. It makes no
sense until we come to understand the roots of religious pluralism
in terms of developmental stages.
Finally, mystics throughout the ages have not only spoken of
emptiness but extolled its virtues. I have labeled Stage IV communal
as well as mystical not because all mystics or even a majority of
them live in communes but because among human beings they are the
ones most aware that the whole world is a community and realize that
what divides us into warring camps is precisely the lack of this
awareness. Having become practiced at emptying themselves of
preconceived notions and prejudices and able to perceive the
invisible underlying fabric that connects everything, they do not
think in terms of factions or blocs or even national boundaries;
they know this to be one world.
There are of course many gradations within and between the four
stages of spiritual development. We actually have a name of the
person between Stage I and II: the backslider. This is the kind of
man (we will use men for our example for the sake of simplicity:
women also fall in between but tend to have slightly more subtle
styles of doing so) who drinks, gambles, and leads a generally
dissolute existence until some good Stage II folk come along and
have a chat with him and he is saved. For the next two years he
leads a sober and righteous and God-fearing life until one day his
found back in a bar, a brothel, or at the racetrack. He is saved a
second time, but once again he backslides, and continues bouncing
back and forth between Stage I and Stage II.
Similarly, people bounce back and forth between Stage II and Stage
III. There is the kind of man, for example, who says to himself: "it
isn't that I don't believe in God anymore, the trees, the flowers
and the clouds are so beautiful that obviously no human intelligence
could have crated them; some divine intelligence must have set it
all in motion billions of years ago, but it's just as beautiful out
on the golf course on Sunday morning as it is in church, and I can
worship my god just as well there." Which he does for a few years
until his business undergoes a mild reversal, and in panic he says
to himself, "Oh, my God, I haven't been praying." So back to church
he goes for a couple of more years until there is an upturn in the
economy (for all I know because he's been praying so hard), and
gradually he begins to slip back out onto his Stage III golf course
again.
Similarly, we see people bouncing back and forth between Stage III
and Stage IV. A neighbor of mine was one such person. By day Michael
expressed his highly analytic mind with brilliant accuracy and
precision, and he was just about the dullest human being I have ever
had to listen to. Occasionally in the evening, however, after he had
drunk a bit of whisky or smoked a little marijuana, Michael would
begin to talk of life and death and meaning and glory and become
"spirit filled," and I would sit listening at his feet enthralled.
But the next day he would exclaim apologetically, "God, I don't know
what got into me last night; I was saying the stupidest things. I've
got to stop smoking grass and drinking." I do not mean to bless the
use of drugs for such purposes but simply to state the reality that
in his case they loosened him up enough to flow in the direction he
was being called, from which in the cold light of day he retreated
back in terror to the "rational" safety of Stage III.
Perhaps, predictably, there exists a sense of threat among people in
the different stages of religious development. Mostly we are
threatened by people in the stages above us. Although they often
adopt the pretense of being "cool cats" who have it "all together,"
underneath their exteriors Stage I people are threatened by just
about everything and everyone. Stage II people are not threatened by
Stage I people, the "sinners." They are commanded to love sinners,
but they are very threatened by the individualists and skeptics of
Stage III, and even more by the mystics of Stage IV, who seem to
believe in the same sorts of things they do but believe in them with
a freedom they find absolutely terrifying. Stage III people, on the
other hand, are neither threatened by Stage I people nor by Stage II
people (whom they simply regard as superstitious), but are cowed by
Stage IV people, who seem to be scientific minded like themselves
and know how to write good footnotes, yet somehow still believe in
this crazy God business.
It is extremely important for teachers, healers, and ministers (and
we are all of us teachers, healers, and ministers whether we like it
or not; our only choice is whether to be good teachers, healers, and
ministers or bad ones) to be cognizant of this sense of threat
between people in the different stages of this sense of threat
between people in the different stages of spiritual growth. Much of
the art of being a good teacher, healer, or minister consists
largely in staying just one step ahead of your patients, clients, or
pupils. If you are not ahead, it is unlikely that you will be able
to lead then anywhere, but if you are two steps ahead, it is likely
that you will lose them. If people are one step ahead of us, we
usually admire them. If they are two steps ahead of us, we usually
think they are evil. That's why Socrates and Jesus were killed; they
were thought to be evil.
Similarly, it is very difficult to reach down two or more steps. For
this reason a Stage IV person, even though advanced himself or
herself, will not be the best therapist for many. Generally
speaking, Stage II people and programs offer the best therapy for
Stage I people. Psychiatrists and psychologists in this country -
primarily a Stage III group - have generally served their culture
well as guides for those making the journey out of a dependent Stage
II mentality. Stage IV therapists do best leading highly independent
people toward a recognition of the mystical interdependence of this
world. Most all of us are pulling someone up with one hand while we
ourselves are being pulled up by the other.
An understanding of the stages of spiritual development is important
for building community. A group of only Stage IV people or only
Stage III people or only Stage II people is, of course, not so much
a community as a clique. A true community will likely include people
of all stages. With this understanding, it is possible for people in
different stages to transcend the sense of threat that divides them
and to become a true community.
In my experience the most dramatic example of this possibility
occurred in a relatively small community-building group I led
several years ago. To this two-day group of twenty-five there came
ten fundamentalist, Stage II Christians, five Stage III atheists
with their own guru - a brilliant, highly rational trial lawyer -
and ten Stage IV mystical Christians. There were moments I despaired
that we would never make it into community. The fundamentalists were
furious that I, their supposed leader, smoked and drank and
vigorously attempted to heal me of my hypocrisy and addiction. The
mystics equally vigorously challenged the fundamentalists sexism
intolerance and other forms of rigidity. Both of course were utterly
dedicated to converting the atheists. The atheists in turn, sneered
at the arrogance of us Christians in even daring to think that we
had gotten hold of some kind of truth. Nonetheless, after
approximately twelve hours of the most intense struggle together to
empty ourselves of our intolerances, we became able to let one
another be, each in his or her own stage. And we became a community.
But we could not have done so without the cognitive awareness of the
different stages of spiritual development and the realization that
we were not all "in the same place," and that that was literally all
right.
My experience suggests that this progression of spiritual
development holds true in all cultures and for all religions.
Indeed, one of the things that seems to characterized all the great
religions--Christianity, Buddhism, Taoism, Islam, Judaism,
Hinduism--is their capacity to speak to people in both Stage II and
Stage IV. In fact, I suspect this is why they are great religions.
It is as if the words of each had two different translations. Let us
take a Christian example. "Jesus is my savior." At Stage II this is
often translated into a Jesus who is a kind of fairy godmother who
will rescue me whenever I get in trouble as long as I remember to
call upon his name. And that's true. He will do just that. At Stage
IV, "Jesus is my savior" is translated as "Jesus, through his life
and death, taught me the way I must follow for my salvation." Which
is also true. Two totally different meanings, but both of them true.
Again in my experience, the four stages of spiritual development
also represent a paradigm for healthy psychological development. We
tend to be born Stage I creatures. If the home into which we are
born is stable and secure, by mid childhood we have become
law-abiding, rule-following people. If the home at all supports and
encourages our uniqueness and independence, in adolescence we
routinely question the laws, the rules, and the myths as budding
skeptics. And if the natural forces of growth that lead us to
question are not excessively resisted by threats of damnation from
church or parents, after a while, in adulthood we slowly begin to
understand the meaning and spirit that underlie the letter of the
myth and the letter of the law. They may, however, be destructive
forces in the home environment which causes people to become
"fixated" in one stage or another. Conversely there are rare,
difficult to explain cases of people who develop further and faster
than would be expected. The wonderful and probably accurate book
Mister God, This Is Anna, for instance, described a seven year-old
girl already well into Stage IV, despite a presumably chaotic early
childhood.
It is also important to remember that no matter how far we develop
spiritual, we retain in ourselves vestiges of the previous stages
through which we have come, just as we retain our vestigial
appendix. I don't suppose I could be writing this were I not
basically a kind of Stage IV person. But I can assure you that there
exists a Stage I Scott Peck, who at the first sign of any
significant stress is quite tempted to lie and cheat and steal. I
keep him well encased, I hope, in a rather comfortable cell, so that
he won't be let loose upon the world. And I am able to do this only
because I acknowledge his existence, which is what Jungian
psychologists mean by the "integration of the Shadow." Indeed, I do
not attempt to kill him, if for no other reason than that I need to
go down into the dungeon from time to time and consult him, safely
ensconced behind the bars, when I am in need of a particular kind of
"street smarts." Similarly, there is a Stage II Scott Peck, who in
moments of stress and fatigue would very much like to have a Big
Brother or Big Daddy around who would give him some clear-cut,
black-and-white answers to life's difficult, ambiguous dilemmas and
some formulas to tell him how to behave, relieving him of the
responsibility of figuring it all out for himself And there is a
Stage III Scott Peck, who if invited to address a prestigious
scientific assembly, under the stress of such an occasion would want
to regress to thinking. Well, I better just talk to them about
carefully controlled, measurable studies and not mention any of this
God business.
The development of the individual through these spiritual or
religious stages is that process to which we most properly give the
name conversion. I have mentioned that conversions from Stage I to
Stage II are usually sudden and dramatic conversions from Stage III
to Stage IV are generally gradual. The first time I ever spoke of
these stages was at a symposium in conjunction with the psychologist
Paul Vitz, author of Psychology as Religion. During the question and
answer period Paul was asked when he had become a Christian. He
scratched his head for a moment and said bemusedly, "Let's see; it
was somewhere between 1972 and 1976." Compare this with the more
familiar image of the man who will tell you: "It was at eight-thirty
in the evening of the seventeenth of August!"
It is during the process of conversion from Stage III to Stage IV
that people generally first become conscious that there is such a
thing as spiritual growth. There is a potential pitfall in this
consciousness, however, and that is the notion some have at this
point that they themselves can direct the process. "If I take a bit
of Sufi dancing here," they tell themselves, "and visit a Trappist
monastery there, and do a bit of Zen meditation as well, along with
some zest, I will reach nirvana." But that's not how it operates, as
the myth of Icarus tells us. Icarus wanted to reach the sun (which
symbolizes God). So out of feathers and wax he built himself a pair
of wings. But as soon as he even began to get close to the sun, its
heat melted his man-made wings and he plummeted to his destruction.
One meaning of this myth, I believe, is that we cannot get to God
under our own steam. We must allow God to do the directing.
In any case, whether sudden or gradual, no mater how different in
other respects, Stages I to II and Stages III to IV conversions do
have one thing in common: a sense on the part of the persons
converted that their own conversions were not something they
themselves achieved but rather gifts from God. Certainly I can say
of my own gradual Stages III to IV conversion that I was not smart
enough to find my way alone.
As a part of the process of spiritual growth, the transition from
Stage II to Stage III is also a conversion. We can be converted to
atheism or agnosticism or, at least, skepticism! Indeed, I have
every reason to believe that God has a hand in this part of the
conversion process as well. One of the greatest challenges, in fact,
facing the Church, is how to facilitate the conversion of its
members from Stage II to Stage IV without them having to spend a
whole adult lifetime in Stage III. It is a challenge that the Church
has historically avoided rather than begun to face. As far as I am
concerned, one of the two greatest sins of our sinful Christian
Church has been its discouragement through the ages, of doubt. In so
doing, it has consistently driven growing people out of its
potential community, often fixating them thereby in a perpetual
resistance to spiritual insights. Conversely, the Church is not
going to meet this challenge until doubt is properly considered a
Christian virtue--indeed a Christian responsibility. We neither can,
nor should skip over questioning in our development.
In fact it is only through the process of questioning that we begin
to become even dimly aware that the whole point of life is the
development of souls. As I said, the notion that we can totally
direct this development is a pitfall of such awareness. But the
beauty of the consciousness that we are all on an ongoing spiritual
journey and that there is no end to our conversion far outshines
that one pitfall. for once we become aware that we are on a
journey--that we are all pilgrims--for the first time we can
actually begin to cooperate consciously with God in the process.
This is why Paul Vitz, at the symposium I mentioned, correctly told
the audience: "I think Scott's stages have a good idea of validity,
and I suspect that I shall be using them in my practice, but I want
you to remember that what Scotty calls Stage IV is the beginning.
TRANSCENDING CULTURE
The process of spiritual development I have described is highly
analogous to the development of community. Stage I people are
frequently pretenders: they pretend they are loving and pious,
covering up their lack of principles. The first, primitive stage of
group formation--pseudocommunity--is similarly characterized to
pretense. The group tries to look like a community without doing any
of the work involved.
Stage II people have begun the work of submitting themselves to
principle--the law, but they do not yet understand the spirit of the
law. Consequently they are legalistic, parochial, and dogmatic. They
are threatened by anyone who thinks differently from them, and so
regard as their responsibility to convert or save the other 99
percent of humanity who are not "true believers." It is this same
style of functioning that characterizes the second stage of the
community process in which the group members, rather then accepting
one another try vehemently to fix on another. The chaos that results
is not unlike that existing among the various feuding denominations
or sects within or between the world's different religions.
Stage III, a phase of questioning, is analogous to the crucial stage
of emptiness in community formation. In reaching for community the
members of a group must question themselves, "Is my particular
theology so certain--so true and complete--as to justify my
conclusion that these other people are not saved?," they may ask.
Or, "I wonder to what extent my feelings about homosexuals represent
a prejudice bearing little relation to the reality?" Or, "Could I
have swallowed the party line in thinking that all religious people
are fanatics?" Indeed, such questioning is the required beginning of
the emptying process. We cannot succeed in emptying ourselves of
preconceptions, prejudices, needs to control or convert, and so
forth, without first becoming skeptical of them and without doubting
their necessity. Conversely, individuals remain stuck in Stage III
precisely because they do not doubt deeply enough. To enter Stage IV
they must begin to empty themselves of some of the dogmas of
skepticism such as: "Anything that can't be measured scientifically
can't be known and isn't worth studying." They must begin to doubt
even their own doubt.
Does this mean, then, that a true community is a group of all Stage
IV people? Paradoxically the answer is yes and no. It is no because
the individual members are hardly capable of growing so rapidly as
to totally discard their customary styles of thinking when they
return from the group to their usual worlds. But it is yes because
in community the members have learned how to behave in a Stage IV
manner in relation to one another. Among themselves, they all
practice the kind of emptiness, acceptance, and inclusiveness that
have characterized the behavior of mystics throughout the ages. They
retain their basic identity as Stages I, II, III, or IV individuals.
Indeed knowledge of these stages is in part so important because it
facilitates the acceptance of one another as being in different
stages -- different places spiritually. Such acceptance is a
perquisite for community. But wonderfully, once such acceptance is
achieved--and it can be achieved only through emptiness--Stage I,
II, and III men and women routinely possess the capacity to act
toward one another as if they were Stage IV people. In other words,
out of love and community to the whole, virtually all of us are
capable of transcending our backgrounds and limitations. So it is
genuine community is so much more than the sum of its parts. It is,
in truth, a mystical body.
The individual journey through the stages of spiritual development
is also a journey in and out of culture. Erich Fromm once defined
socialization as the process of "learning to like to do what we have
to do." It is what happens when we learn to feel natural about going
to the bathroom in the toilet. The conversion from Stage I to Stage
II is essentially a leap of socialization or enculturation. It is
that point at which we first adopt the values of our tribal,
cultural religion and begin to make them our own. Just as Stage II
people tend to be threatened, however, by any questioning of their
religious dogmas, so they are also "culture-bound"--utterly
convinced that the way things are done in their culture is the right
and only way. And just as people entering Stage III begin to
question the religious doctrines with which they were raised, so
they also begin to question all the cultural values of the society
into which they were born. Finally, as they begin to reach for Stage
IV, they also begin to reach toward the notion of world community
and the possibility of either transcending culture or -- depending
on which way you want to use the words -- belonging to a planetary
culture.
Aldous Huxley labeled mysticism "the perennial philosophy" because
the mystical way of thinking and being has existed in all cultures
and all times since the dawn of recorded history. Although a small
minority, mystics of all religions the world over have demonstrated
an amazing commonality, unity. Unique though they might be in their
individual personhood, they have largely escaped free from --
transcended -- those human differences that are cultural.
FOOTNOTES:
1 Alfred Jules Ayer,
Language, Truth & Logic, pp. 119-120
2 Lex Hixon,
Coming Home, The Experience of Enlightenment in Sacred Traditions,
pp. 197-198