
I've really been loving Bruce Feiler's book, Walking the Bible. This most recent chapter I read had him in the desert, living among Bedouins of the Sinai, retracing the path the Israelites took from Egypt to the promised land. One of the things he asserts is that the desert was not simply a place of punishment but a place of preparation and refinement.
He writes, "Spend enough time in the desert, and you begin to see that nothing is quite what it seems to be. Water becomes wisdom. Food becomes salvation. And sandstorms become poetry. Everything, in other words, becomes grist for allegory. As Moses tells the Israelites near the end of their journey: 'Remember the long way that the Lord your God has made you travel in the wilderness these past 40 years, that he might test you by hardships to learn what was in your hearts.' Today, almost three thousand years since those words were written, the appeal of the desert remains the same. By its sheer demands - thirst, hunger, misery - it asks a simple question: 'What do you believe?' Or put another way, 'In what do you believe?'" [pp. 278-279]
Our family is in the midst of planning our summer vacation, which I'm really looking forward to. We need it. But in reading Feiler's words I realize a vacation, by itself, isn't enough. I don't simply want a vacation, time that allows me to rest in a position of comfort and leisure, but a pilgrimage, a going home (to a place I may or may not know) where my soul is scraped by deprivation; a place where all the things that allow me to hide, not merely from others or God for that matter, but from myself, are stripped away.
Heremas.
I've never seen the desert. When we lived in Colorado I always wanted to make it to Great Sand Dunes National Park, but never did. We always opted for the mountains. The idea that geography influences the soul is alien to us, I think, unless in the category of inspiration. But what about deprivation, desolation, and preparation? These are realities, locations, in my inner spiritual landscapes, too.
"Many persons, ordained or not, live in a fairly constant state of noise, with their unresolved past and the uncertain present breaking in on them...Thomas Merton, the fascinating Cistercian monk whose writings continue to increase in popularity, found the busy life of a Trappist very disconcerting. Despite the fact that speaking is severely curtailed in a Cistercian monastery, he found the place incredibly noisy. For many years he sought permission to live as a hermit on the property of the monastery. He needed the quiet that he might listen. Too frequently we do not understand the hermit's discipline, a discipline that needs to be ours in spirit, if not in fact." Urban T. Holmes III
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