Spiritual Catharsis

Posted on July 29, 2010 by Brother M

And when those who believe in Our revelations come unto thee, say: Peace be unto you! Your Lord hath prescribed for Himself mercy. Verily, whoso of you does evil through ignorance but afterwards repents thereof and does right, (to him) He is, indeed, Forgiving, Merciful. [Qu'ran 6:54].

From Jewish rituals to Gnostic renunciation, from Greek drama to modern psychology, the word catharsis has been invoked to describe a purging that heals and restores the soul. It is an emptying of emotions that cleanses away guilt. It is an expelling, vacating and discharging of impurities within us to purify ourselves and reunite us with the Divine.

And he [Aaron] shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. … And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for[ Azazel] the scapegoat. And Aaron shall bring the goat upon which the Lord’s lot fell, and offer him for a sin offering. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for [Azazel] a scapegoat into the wilderness. [Leviticus 16: 5, 7-10 (KJV)]

And the Goat shall bear upon him all their iniquities unto a Land not inhabited. [Leviticus 16:22]

Catharsis can focus on repentance of guilt and sin by penance, chastisement and punishment, leading to a sense of purification. In Hebrew Scriptures, the cathartic sacrifice of the “scapegoat” solicited God’s forgiveness for the sins of the Children of Israel. As part of the ceremonies of the Day of Atonement, the high priest symbolically cleansed the community by transferring its sins to a goat that was driven off into the wilderness.

Christianity interpreted the scapegoat sacrifice in Leviticus as a symbol for the mission of Jesus, who willingly carries away the sins of humanity. The Epistle to the Hebrews renders Jesus as the mediator between God and humanity, elevating the earthly atonement of Leviticus to an eternal Divine intercession.

The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! [Hebrews 9:11-14 (NIV)]

A catharsis can also be an emotional release, particularly when we need psychological and intellectual cleansing. We frequently find ourselves immersed in business, academic or social activities that overwhelm us. We feel “fed up,” “can’t take anymore,” “sick and tired of it all” At such times, our perspective becomes clouded and we forget or ignore our most sacred beliefs.

And when the body is subjected to multiple stresses . . . (a bad marriage, long-term caregiving, even extreme exercise), it experiences what is called an “allostatic load,” a compounding of effects leading to a breakdown of the immune system. In all these cases, . . . the brain’s normal hormonal stress response can be blunted. The phenomenon can eventually lead to the body’s inability to respond to any stress – the state popularly known as burnout. [Vital Connections, Science of Mind-Body Interactions. A report on the interdisciplinary conference held at NIH March 26-28, 2001]

Keeping stressful spiritual pollutant from staining our sanctity becomes a form of catharsis. A reclusive retreat provides isolation and offers protection from debilitating influences by encouraging abstinence. It revitalizes the intellect and renews the mind. We often forget that many of our deforming habits start with depraved thoughts. The sin that originates in our mind soon permeates our entire soul, leaving us in a state of suffering and pain. The spiritual fast complements this form of catharsis.

Physically, we use herbs and medications to stimulate bowel movement and help eliminate intestinal contents. Physical catharsis also comes from filtration and exclusion. Preventing new toxins from entering our body can lead to purging. A fast gives your body time to discharge, naturally, the accumulated debris of prodigal existence.

While such therapeutic fasting purges the body and stimulates evacuation of the bowels, the spiritual fast is a laxative for the soul, inducing vomiting by the mind and providing an enema for the heart.

And now you know not that you have done anything amiss! You can eat and drink and be merry! You are everyday engaged with variety of company, and frequent the coffee-houses! Alas, my brother, what is this? How are you above measure hardened by the deceitfulness of sin! … O, how have you grieved the Spirit of God! Return to him with weeping, fasting, and mourning. [Collected Works of John Wesley, Vol. 02, p.94]

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Abstinence and Fasting

Posted on July 5, 2010 by Brother M

Successful indeed are the believers
Those who humble themselves in their prayers;
And who keep aloof from what is vain,
Who are active in deeds of charity;
Who abstain from sex, except from their wives or those whom their right hands possess, for they surely are not blameable, but those whose desires exceed those limits are transgressors;
Those who faithfully observe their trusts and their covenants;
And who (strictly) guard their prayers;
These are the heirs who will inherit Paradise: they will dwell therein (for ever). [Qur’an 23:1-11]

When we voluntarily restrict our desires and appetites, and refrain our impulse to overindulge, we are practicing abstinence. Historically, abstinence was associated with moral and spiritual considerations. Often, religious doctrine encouraged and defined the practices.

Christianity, to some extent, redefined abstention by incorporating unique monastic and ascetic practices into its orthodoxy. Passionate devotees often adopted mortification of the flesh as a substitute for martyrdom. Hermits, cenobites, desert anchorites, stylites, discalced and cloistered nuns and penitent monks highlighted the early period of Christian expansion. Their abstention and self-mortification testified to their faith and generated great respect and reverence.

Indeed, it would be difficult to point out a single great champion of Christian civilization who was not trained to the spiritual combat in the wilderness. [Catholic Encyclopedia]

For several generations, abstinence referred primarily to drinking alcohol, with temperance and sobriety the goals. More recently, discussions on abstinence often focused on sexual activity. Today, however, abstinence is usually associated with dietary and therapeutic practices somewhat distant from morality and religion.

We should, obviously, abstain from activities detrimental to us (e.g., drug abuse, smoking), yet difficult to abandon. Greed and promiscuity are also excellent targets for abstention. Likewise, cheating, lying, backbiting and similar human deficiencies that are inherently destructive can be tamed, if not eliminated, by consciously restricting them for periods. By abstaining from them, we train ourselves to root them out completely.

Refrain tonight, And that shall lend a kind of easiness To the next abstinence: the next more easy; For use almost can change the stamp of nature, And either master the devil or throw him out with wonderous potency . [William Shakespeare Hamlet, III.4]

Abstention may also include refraining from beneficial and wholesome activities such as sleeping, speaking, marital sex and  eating certain foods. We may do so as an act of penance, to show regret for a sin or crime, to satisfy a vow, or to protest or demonstrate against a grievance.

Exhortations to fasting are frequently accompanied by reminders to abstain from conduct condemned by God, and by encouragement to righteousness and good deeds. Merely leaving food for a few hours while continuing to indulge in spiritually harmful activities is wasted effort.

Prophet Muhammad (PBUH) is reported to have said: 

Fasting is a shield. When any one of you is fasting on a day, he should neither indulge in obscene language, nor raise the voice; or if anyone reviles him or tries to quarrel with him he should say: I am a person fasting. [Sahih Muslim, Book 006, Number 2566]

Allah is not in need of anyone abandoning his food and drink who does not abandon lies and acting by them while fasting. [The Sahih Collection of al-Bukhari, by Imam Bukhari, Chapter 35. Book of Fasting VIII:1804.

 St. John Chrysostom defines fasting in terms of abstaining from sin, not from food:

I speak not, indeed, of such a fast as most persons keep, but of real fasting; not merely an abstinence from meats; but from sins too. For the nature of a fast is such, that it does not suffice to deliver those who practice it, unless it be done according to a suitable law.

I have said these things, not that we may disparage fasting, but that we may honour fasting; for the honour of fasting consists not in abstinence from food, but in withdrawing from sinful practices; since he who limits his fasting only to an abstinence from meats, is one who especially disparages it. Dost thou fast? Give me proof of it by thy works! Is it said by what kind of works? If thou seest a poor man, take pity on him! If thou seest an enemy, be reconciled to him! If thou seest a friend gaining honour, envy him not! If thou seest a handsome woman, pass her by!

For let not the mouth only fast, but also the eye, and ear, and the feet, and the hands, and all the members of our bodies. Let the hands fast, by being pure from rapine and avarice. Let the feet fast, but ceasing from running to the unlawful spectacles. Let the eyes fast, being taught never to fix themselves rudely upon handsome countenances, or to busy themselves with strange beauties. For looking is the food of the eyes, but if this be such as is unlawful or forbidden, it mars the fast; and upsets the whole safety of the soul; but if it be lawful and safe, it adorns fasting. For it would be among things the most absurd to abstain from lawful food because of the fast, but with the eyes to touch even what is forbidden. Dost thou not eat flesh? Feed not upon lasciviousness by means of the eyes. Let the ear fast also. The fasting of the ear consists in refusing to receive evil speakings and calumnies. "Thou shalt not receive a false report," it says. [St. Chrysostom: On the Priesthood; Ascetic Treatises; Select Homilies and Letters; Homilies on the Statutes, Homily III, 8,11]

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Escaping the Matrix of Sin

Posted on January 23, 2010 by Brother M

[Since they have become oblivious of God] corruption has appeared on land and in the sea as an outcome of what men’s hands have wrought: and so He will let them taste [the evil of] some of their doings, so that they might return [to the right path]. [Qur'an 30:41]

Modern society has redefined the concept of sin by lowering the barriers for ethical and moral behavior to sub-pagan levels. It is difficult today to encounter an evil that is not somewhere justified, reconciled or rationalized. Genes, psyche, social environment are culprits but individuals are innocent. The relative has become the absolute so that few are willing to condemn anyone, not because of compassion or justice, but to be accessories to depravity and satisfy their own personal lusts.

God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie … For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly … Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. [Romans 1:24-27,32].

Compassion has been re-engineered, from an emotion emanating from the inner depths of conscious empathy to shallow echoes of advertising, public opinion polls and modern journalism. Our standards are mass produced by desensitized marketers and carried indiscriminately to our youth by media-made idols.

Justice is now commonly distorted to enhance political and commercial interests. Rudeness, gluttony, profligacy and crime have been romanticized into essential traits of the modern heroes. What once was a subculture has become the dominant ethos . . . or maybe just the latest fad. Where can self-restraint and moral values find a grip to steady themselves, to stand firm against the onslaught of an entire culture?

Without God, humanity is nothing more than worthless chemicals, instinctively responding to stimuli from a material world. Through ignorance, arrogance and willful disobedience, we compound our worthlessness by filling our minds with deceitful, hypocritical thoughts that ultimately produce evil and sin.

Nevertheless, even surrounded by moral perversion and intellectual degeneration, we inherently crave for the Divine. We may, at first, find only confusion and darkness in our search, but we are certain that a True Path exists. God offers His Mercy as light:

. . . O my Servants who have transgressed against their souls! Despair not of the Mercy of God: for God forgives all sins: for He is Oft-Forgiving, Most Merciful.

Turn unto your Lord repentant, and surrender unto Him, before there come unto you the punishment, when ye cannot be helped.

And follow the best of (the guidance) revealed to you from your Lord, before the punishment comes on you suddenly, while you do not even perceive;

Lest the soul should (then) say: ‘Ah! Woe is me!  In that I neglected (my duty) towards God, and was indeed of those who laughed in scorn;

Or (lest) it should say: ‘If only God had guided me, I should certainly have been among the righteous!

Or (lest) it should say when it (actually) sees the penalty: ‘If only I had another chance, I should certainly be among those who do good! [Qur’an 39.53-58]

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Lust, Fasting & Self-Control

Posted on November 24, 2009 by Brother M

There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise; even in the [supernal] pleasures [of the devas], he finds no satisfaction; the disciple who is fully awakened delights only in the destruction of all desires. The Dhammapada, Chapter 14:186.

You can cultivate your spirit by pulling out weeds of desire growing near the roots of your soul. Lust for sex, wealth, power, fame and glory often go deeper than we realize. We must root them out and quell the uncontrollable hunger they arouse. How do we do that? We can start by fasting.

A man who eats too much cannot strive against laziness, while a gluttonous and idle man will never he able to contend with sexual lust. Therefore, according to all moral teachings, the effort towards self-control commences with a struggle against the lust of gluttony—commences with fasting . . .  

And yet, just as the first condition of a good life is self-control, so the first condition of a life of self-control is fasting.

One may wish to be good, one may dream of goodness, without fasting; but to be good without fasting is as impossible as it is to advance without getting up on to one’s feet.

Fasting is an indispensable condition of a good life, whereas gluttony is, and always has been, the first sign of the opposite—a bad life; and, unfortunately, this vice is in the highest degree characteristic of the life of the majority of the men of our time. [Leo Tolstoy, The First Step, The Works of Leo Tolstory.-I ]

It is generally accepted that sexual desires are diminished by fasting.  Reduction in nutrients lessens physical passions while heightened spiritual awareness numbs worldly appetites.

Islam encourages men and women to marry and frowns on celebacy. Those who cannot find spouses should remain chaste. Prophet Muhammad (PBUH) recommended fasting to help overcome sexual appetites:

Narrated ‘Alqama: While I was walking with ‘Abdullah he said, “We were in the company of the Prophet [PBUH] and he said, “He who can afford to marry should marry, because it will help him refrain from looking at other women, and save his private parts from looking at other women, and save his private parts from committing illegal sexual relation; and he who cannot afford to marry is advised to fast, as fasting will diminish his sexual power.” Sahih Bukhari, Volume 3, Book 31, Number 129:

Monastic existence, particularly in Christianity, often requires vows of celibacy. The celibate soon finds that fasting is the best remedy for curing lusty desires. In the words of St. Thomas Aquinas, “the ardor of lust is dampened by abstinence from food and drink.”

Consequently, fasting becomes a natural refuge for the unnatural condition of celibacy. Indeed, it would be doubly difficult to abstain from sexual activity while, simultaneously, indulging in gluttonous consumption of food. Fasting can be seen as God’s gift to those servants who have undertaken such a difficult path in order to find pleasure with their Lord.

Listen and hear the word of warning:  “Wide and spacious is the road of gluttony.  It leads to the catastrophe of fornication, and there are many who travel that way. The gate is narrow and the way of fasting is hard, that way leading to the life of purity, and there are few to make the journey . . . Fasting ends lust, roots out bad thoughts, frees one from evil dreams.” [St. John Climacus, The Ladder of Divine Ascent, Mahwah:  Paulist Press, p. 167].

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Rumi’s Stomach

Posted on November 22, 2009 by Brother M

There is an unseen sweetness in the stomach’s emptiness! Man is like a lute, neither more nor less: When the lute’s stomach is full, it cannot lament, whether high or low. If your brain and stomach burn from fasting, their fire will draw constant lamentation from your breast. Through that fire you will burn a thousand veils at every instant–you will ascend a thousand degrees on the Way and in your aspiration. [Jalauddin Rumi, Divan: Ghazal 1739]

Lazily we glide through existence, procrastinating and wasting time on our most frivolous passions. Stuffed with trivial, inconsequential fodder, our thoughts idle along, without direction, interrupted only by curiosity for the latest marketed fads. Must-win games, must-have toys, must-see shows, served as appetizers for must-eat meals, strike fanciful chords of ephemeral pleasures, quickly defecated from our inner chambers.

When satiated by food and drink, an unsightly metal statue is seated where your spirit should be. When fasting, good habits gather like helpful friends. [Jalauddin Rumi, Divan: Ghazal 1739]

When we need vitalization, energizing of our soul into recognizably valued activity, fasting is the prod.

Fasting educates the soul. It rehearses lessons innate to our conscience, reminding us of our inherent compassion, hidden beneath layers of overindulgence. It calls to attention distracted thoughts stripped of emotions by extravagant yet insipid existence. Fasting drills us on a catechism of humility.

The emptiness of a fast surrounds our reasoning and evokes submission to the Divine. As awareness of True Reality increases, we lament our separation from God and cry out for forgiveness. This cry accompanies the universal chorus of repentance that resonates only when we empty ourselves of arrogance and pride.

Be empty of stomach and cry out, in neediness, like the reed flute! Be empty of stomach and tell secrets like the reed pen! [Jalauddin Rumi, Divan: Ghazal 1739]

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Rite Fasting

Posted on November 5, 2009 by Brother M

“This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work–whether native-born or an alien living among you – because on this day atonement will be made for you, to cleanse you. Then, before the Lord, you will be clean from all your sins. It is a sabbath of rest, and you must deny yourselves . . . “This is to be a lasting ordinance for you: Atonement is to be made once a year for all the sins of the Israelites.” And it was done, as the Lord commanded Moses. [Leviticus 16:29-34 NIV]

When fasting in accordance with religious doctrine, we observe the rites and methodology prescribed by our creed. Theological systems and their liturgical ceremonies offer rules and regulations that facilitate our acts of worship. Our rabbis, priests, gurus and imams guide us in observing the fast as a community of believer following a divine law.

However, no religion can claim a patent or copyright on worship. Belief, prayer, supplication, repentance, charity, compassion and morality are not the invention or possession of any one religion. Likewise, no religion can claim authorship of fasting.

Fasting is a universal institution whose origin is ensconced in the nature of human beings. We interpret and implement the practice in various ways.

Be cautious that fasting does not become a rust-covered ecclesiastical observance. We do not fast for Yum Kippur, for Lent, or for Ramadhan. It is God who imposed the fast, not the religious organizations.

Religions cannot encompass God. Doctrines and canons do not delineate His domain. Our fast is only for God.

Now it has been stated above that fasting is useful as atoning for and preventing sin, and as raising the mind to spiritual things. And everyone is bound by the natural dictate of reason to practice fasting as far as it is necessary for these purposes. Wherefore fasting in general is a matter of precept of the natural law, while the fixing of the time and manner of fasting as becoming and profitable to the Christian people, is a matter of precept of positive law established by ecclesiastical authority: the latter is the Church fast, the former is the fast prescribed by nature. [Thomas Aquinas, Summa Theologica]

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Attitude Modification

Posted on October 24, 2009 by Brother M

“Yet if you devote your heart to Him and stretch out your hands to Him,  if you put away the sin that is in your hand and allow no evil to dwell in your tent, then you will lift up your face without shame; you will stand firm and without fear.  You will surely forget your trouble, recalling it only as waters gone by. Life will be brighter than noonday, and darkness will become like morning. You will be secure, because there is hope; you will look about you and take your rest in safety. You will lie down, with no one to make you afraid, and many will court your favor.” [Job 11:13-19 RSV].

The initial resolution to fast represents a step toward God. To resolve to fast for God means that you are taking action to accomplish an act of worship. When we translate faith into action, the result is attitude modification.

Implicit in sincere worship is belief and trust in God. One who engages in prayer, for example, ascribes to it a significance far beyond human comprehension. The same is true with other acts based on spiritual affirmations such as charity, pilgrimage and fasting. Faith and trust are what first produce attitude modification.

An intention to please God precedes every sincere act of worship. One intends to please God before the actual act of worship is performed. The act may never be brought to fruition, for one reason or another, yet the intention itself is beneficial. The initial intention evidences a conviction that reinforces faith and trust.

The Prophet, upon whom be peace, said: “Actions are judged according to the intention behind them, and for everyone is what he intended.” Sahih Bukhari, Hadith: 3.113

The prevailing attitude of a fasting person should generate humility, penitence and repentance. Anger, impatience, pride or other negative passing emotions, however, may disturb the contrite heart. Yet, the underlying intention to please God restores the fast to its proper course.

The sacrifices of God are a broken spirit. A broken and a contrite heart, O God, you will not despise [Psalm 51:17 KJV].

Focusing on our goal to please God brings our attitude into proper perspective. Refocused on God, the fasting person resumes his penitence, remembers his remorse and continues his quest for God-consciousness. While filled with this consciousness, little room exists for other competing states of mind.

God never fails. His promise is sure.  He rewards and punishes as He wills. He accepts the penitent heart. He mercy is all encompassing.

For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones [Isaiah 57:15 KJV].

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Integrity of Heart

Posted on September 27, 2009 by Brother M

The more a man desires spiritual life, the more bitter the present becomes to him, because he understands better and sees more clearly the defects, the corruption of human nature. To eat and drink, to watch and sleep, to rest, to labor, and to be bound by other human necessities is certainly a great misery and affliction to the devout man, who would gladly be released from them and be free from all sin. Truly, the inner man is greatly burdened in this world by the necessities of the body, and for this reason the Prophet prayed [Psalm 25:17] that he might be as free from them as possible, when he said: “From my necessities, O Lord, deliver me.” [Thomas a Kempis, Imitation of Christ].

Fasting requires an internal pain, a great anguish – not physical pain, but mental and spiritual sorrow. Fasting produces thoughts that afflict the soul. It presents a reality that renders the rational process mute. The only response available to relieve our anguish is submission.

The intent of the fast is to approach God. Our need for God becomes most intense when our human condition ebbs to its lowest level of physical and mental energy. A fast without pain, without anguish and despair, is incomplete. One must be propelled by the fast to flee to God for comfort and relief.

We can attire our human condition in alluring garments of material accomplishments. Cosmetics of pleasure and entertainment can beautify it, and we can disguise it under masks and cloaks of intellectual and academic sophistry.

Fasting exposes the human condition, leaving no concealing cover, stripping whatever pretense and disguise we may devise. When viewed in its solitary, naked form, humanity can be most frightening. Truly to see yourself for what you were, for what you are and for what you might be, can provoke considerable anxiety and grief.

At the depth of the fast, we must experience pain. Self esteem is there reduced from boastful pride to humble submission. We discard material props and psychological supports. After all rational systems have failed, one is left stumbling and falling, reaching for and clinging to whatever Divine support is available.

Such episodes, occurring within us, produce emotions of profound intensity. Our faith is tested beyond the rational process. We nullify the cliches and conventions of religion. Pretense, pedagogic exercises and ritual observances become void.

What you believe must now save you from your despair, so it cannot be shallow, trivial. You can no longer play at religion or fool yourself into the comfort of social and cultural affirmations. You must now reach into the depth of your faith and grab what is most sacred to alleviate the anguish and despair of the fast. 

The first thing is constantly to urge the injunction of Joel, “Rend your heart, and not your garments” [Joel 2:13]; that is, to remind the people that fasting in itself is not of great value in the sight of God, unless accompanied with internal affection of the heart, true dissatisfaction with sin and with one’s self, true humiliation, and true grief, from the fear of God . . . There is nothing which God more abominates than when men endeavour to cloak themselves by substituting signs and external appearance for integrity of heart. [John Calvin, Institutes of the Christian Religion].

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Fast Times

Posted on September 15, 2009 by Brother M

By (the Token of) Time (through the ages),
Most surely man is in loss,
Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Endurance. [Qur'an, Surah 103]

God has established signs and cycles that we use to determine time. He has given us the sun and the moon, the stars, night and day. We have produced calendars, watches, tables and schedules that help us organize our lives.

Eating patterns also define our days. Many people use meals to schedule their activities. They establish fixed periods between meals as segment within which to accommodate their work, sleep, entertainment and other life functions. Lunch hours, coffee breaks and dinner times regulate their daily habits almost as much as day and night.

Immersed, as we are,  in a consumer dominated society, we may find it difficult to satisfy spiritual needs. The apparent urgency of the culture prods us to constant activism. Nothing is excessive and everything is necessary – even urgent. Finding time to be alone with oneself, to meditate, to remember and praise the Creator, is no longer a priority.

Often, changing our eating pattern also changes our lifestyle. This is particularly true if our intention is to grow spiritually. Even a short fast of ten or twelve hours differentiates the fasting day from the habitual schedule to which we have become accustomed. Adding to this a few moments of scriptural reading and contemplation may help us escape from a secular routine that limits spirituality and hampers our connection to God into a sublime reality where our soul can find peace.

O people! This world is but a transition and the next one is eternity. So, make your transition the best vehicle for your eternity. Do not tear away your veils of protection [your sacred obligations] before Him who knows your innermost secrets. Detach your hearts from this world before your bodies are detached therefrom . . . [Nahjul Balagha, Sermon 202]

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Fasting Is Good

Posted on September 13, 2009 by Brother M

Do people think that they will be left alone on saying, “We believe,” and not be tried? Certainly We tried those before them, and Allah will certainly know those who are sincere, and know those who feign. [Qur'an 29:3]

We are not left untested when we simply make an intellectual affirmation of faith. A profound effort is required of us to accomplish our goal. Faith is not sufficient without manifested works.

How does abstinence help this process? First, abstinence helps us focus on the reality of God. Fasting is valuable in this initial effort to ascertain the Ultimate Reality, to learn just what the purpose of existence is. It does so by isolating the spiritual, removing material involvement, requiring the intellect to focus on a reality independent of tangibles.

Fasting facilitates the spiritual thought process, freeing it from competing physical needs. Depending on the degree of abstention, fasting frees the body from digestive, sexual, muscular and even mental activities (particularly of a pedantic ilk). With the grace of Almighty God, we can then maintain a proper course for our passage through this life.

Secondly, fasting represents an act of obedience to the word of God. We are asked to fast in every major religion known to humanity. Having determined to please God, to do His will, we are happy to know, with confidence, that we are pleasing our Master.

When we undertake a fast – even when our motives are other than religious – we have a certitude that we are doing something good for ourselves. While some fear or reluctance may accompany the initial period of fasting, there is never a sense of guilt, remorse, shame or fault when initiating a fast. Fasting is inherently a “good” thing to do.

We never repent of having eaten too little. Thomas Jefferson.

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