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An Interfaith Look at Monasticism
In a number of world religions, the option of a monastic lifestyle - involving practices of asceticism, solitude and intensive prayer or meditation - is viable, because of the doctrines promoted by those belief systems. Individuals feel "called" to such a life, whether by their general disposition or the desire to find something "more" than what is offered by the daily routine.
A key aspect in the decision whether a person pursues monasticism is how he or she views the world, both logically and spiritually. The need to "remove" oneself from the world is a major part of monastic practices. Seeing the world - society, creation, and so forth - as something to be shunned in favor of "higher realms" is a primary motivation.
Which is why Pagans rarely consider the idea of monastic life.
By their very history, Pagans are very much "of the world". Most traditions which fall under the umbrella term of Pagan see themselves as earth-centered or nature-based. They do not see any need to flee the reality seen on all sides, which reflects the immanence of deity. They do not see the world as "evil", but believe, though responsible actions and determination, all can be well.
This is not to say there are not similarities between Pagans and those who follow monastic ideals. The lifestyles between the two groups run surprisingly parallel, though the motivations for the deeds may be polar opposites. In assessing these practices, the question may remain as to whose purpose is more feasible, or it may be one way to build a bridge of understanding in an interfaith sense.
A good place to start for such an effort is with author Livia Kohn's Monastic Life in Medieval Daoism: A Cross-Cultural Perspective (University of Hawaii Press, 2003). The extensive research into not only Eastern monasticism but Western traditions gives an excellent view of the rationale behind these practices. The text also presents clear evidence of why Pagans would not adapt readily to such ideas.
The centuries-old monastic tradition in the Christian, Buddhist, Daoist and other religions ideally seeks to give individuals the chance to leave the world behind in their quest for "salvation", enlightenment or transcendence, which Kohn equates as different terms for the same concept. By dying to the self, or reigning in personal will to become submissive to a higher authority or deity, the monks and nuns see where they stand outside of society and are less likely to engage in sin.
Pagans, on the other hand, live in the present and, in most cases, shun religious authority. Though they respect bona fide elders within the traditions, this respect extends equally to all people and life forms. Even when seeking a teacher to guide them more deeply on their spiritual journey, Pagans prefer a "meeting of the minds" rather than a strict instructor/student dynamic.
Those following a monastic path exist in what Kohn calls a "liminal" state, between the world and their eternal goal - be it heaven, nirvana, or other concepts. To this end, these monastics spend lengthy periods in prayer or meditation, rooting the "demons" from their souls in order to worthily approach their Gods. Most everything involved in this life is seen in a dualistic sense - either good or evil. Certain types of food, and various activities are banned within the monastery setting, seen as unsuitable on the spiritual quest. Focus shifts from life as a whole to a sometimes skewed microcosm, where the number of folds in a monk's robes counts for more than his interactions with others.
The number of rules which monks and nuns are required to follow can be rather complicated. By keeping a tight control on personal thoughts and actions, it is seen where monastics of the Christian, Buddhist or Daoist traditions find spiritual fulfillment in not thinking for themselves.
In many ways, these customs would sound repulsive to the majority of Pagans. They find no need to sublimate the senses in preference to the divine, instead reveling in sensory input, and using it to the full. This does not mean they care nothing about their actions, or eschew responsibility. They have the maturity of spirit to be aware of their environment and the day-to-day events of life, learning from them and growing with them in their spiritual journey.
Pagans do what monastics do, only without the walls.
Many Pagans, for instance, voluntarily become vegetarians. It is not because eating meat is "evil", but because their view of the world finds the slaughter of animals as something unnecessary for survival. Respecting all life, vegetarians would prefer the creatures which provide food for many be allowed to live out their days in peace. They also see where moderation in food and drink - rather than a wholesale ban on certain types of nourishment - can facilitate the flow of energies vital to life and magickal activities.
Pagans are not against society, in the sense that society as a whole is evil. There may be, at times, difficulties for Pagans living in the world, especially when religious intolerance or the imposed rules of society interfere with the free pursuit of one's beliefs. This does not mean they will abandon the world in favor of a life of solitude. They work to help others understand, serve in the community for the betterment of all, and live as ordinary individuals - working, raising families, enjoying leisure time, and so forth.
Given these facts, it becomes interesting how, over the course of the past century, Christian monastics especially have loosened their regulations regarding the strict schedule to be observed and the types of manual labor which could be performed. A vast assortment of monks and nuns in recent years have found themselves shedding their traditional habits for ordinary clothes, and have ventured into the mainstream job market, working not just as teachers, social workers and in the health care field, but in the corporate world.
How it appears is, as a concession to the severe drop in vocations to the monastic life, attitudes have shifted to be more inclusive of the world, rather than exclude it from the daily horarium. No longer is the world to be rejected entirely. By experiencing ordinary life, monks and nuns often find themselves greatly enriched, rather than isolated and behind the times, in some ways reflecting the Pagan viewpoint.
This trend toward modernity has not so much affected Eastern monastic traditions, whose operation is often under the watchful eye of local government, which tends to ensure as little practical interaction with the citizenry as possible. Of course, Buddhist and Daoist monks and nuns can pass along their spiritual teachings, but when those instructions oppose public policies, lines are quickly drawn.
For their part, Pagans may not feel drawn to a traditional monastic lifestyle, because the practices are not conducive to their belief system. On a daily basis, they do not require physical separation to touch or focus on the divine. By simply casting a circle - in whatever location found to be suitable - they accomplish that transcendent state it takes monks and nuns seclusion, high walls and stringent rules to attain.
The suggestion has been made that a Pagan monasticism would involve not retirement from the world, but intense activism within society, especially to preserve the vitality of Mother Earth. This, of itself, would not be feasible, because such sustained efforts would need to be balanced with an equal amount of spirituality. Dedicating all one's time to environmental or other concerns would merely lead to a radical case of burnout.
Pagans' inherent love of nature does, nonetheless, create the urge - especially for city-dwellers - to occasionally withdraw into the wilderness, such as available at a retreat house or in a communal setting - to "recharge" themselves, rest and relax.
Such temporary arrangements are similar to Buddhist and Daoist practices, where men and women can enter a monastery on a temporary basis, for a period of months or years, instead of taking life-long vows, as do their Christian counterparts. And even the latter, more and more frequently, either do not remain in the monastic community long enough to make the required permanent commitment (with the formation period lasting about a decade), or seek dispensations of the vows after a number of years.
Even the matter of who joins a monastic community has altered over the centuries. Again, within the past century, the situation has become less of one offering a worthy alternative to an unmarriagable daughter, or a younger son with no chance of receiving an inheritance. Those who do enter the gates do so of their own volition, seeking to respond to a deep cry from their soul.
The key to the practices of the Christians, Daoists, Buddhists and Pagans is a desire for spiritual fulfillment. Because the requisite doctrines of each system are unique, the methods used to attain that goal are different, even in a monastic setting. The idea that Pagans should explore the possibility of a formal monastic lifestyle is as senseless as Pagans trying to establish a common hierarchy for all the respective traditions. Yet, acknowledging the commonalities between monastic practices and the general Pagan mindset - including the desire for greater spiritual awareness that crosses the lines between all religions - makes dialogue between monks, nuns and Pagans a viable option for increased understanding on a larger scale.
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