Lectio Divina and How That Looks in My Praxis
Lectio Divina is a Christian meditative practice within the mystical circles of the faith. It is Latin for âdivine reading.â These more esoteric interpretations and scriptural practices were believed to stretch as far back as the 3rd century CE by Origen of Alexandria (185CEâ253CE). The four-step method we know today was formalized by the Christian monk Gugio II in the 12th century. Not sure when the fifth step was added, but given that Gugio was a monk, I guess it makes sense why he would stop just at four.
So, when diving into wordy, philosophical texts such as the Dao de Jing, or Corpus Hermeticum, one may obviously want to pursue these texts from an analytical and intellectual perspective. While that kind of point of view has its time and place, it indeed âmisses the mark,â so to speak, on what and how these texts should be read and experienced. Now Hanegraaff proposes that early academics viewed the Hermetic corpora as nothing more than a âliterary phenomenonâ with no actual practitioners. This was obviously due to how these texts didnât seem to have canonical views and that the texts do not display a dogmatic structure resembling something like Christianity or Islam. He proposes that there was indeed a Hermetic Spirituality rather than some modern example of a âschool of hermeticismâ with many students diligently copying notes. This is evident in the only known âHermetic practitionersâ we can name today: Theosobia, Zosimus, and Iamblichus. We indeed see that Hermeticism was just as practical and involved much praxis as philosophical thought. I canât say much about the scholarship in Daoism, but we have more evidence of Daoist praxis which is heavily tied to Chinese folk magic.
From the beginning of my journey, I knew Hermeticism was right for me, it took me about a year to really settle into it and solidify my praxis around a Hermetic framework, so I wish to keep it that way. One thing I know that I, and a lot of other people I converse with, sort of mirror traditions and faiths that really embody what a Hermetic praxis looks like, as the evidence for what I have, as a Hermeticist, is that of the teachings of Iamblichus and Zosimos to Theosobia. We know philosophy and reading was prerequisite for Iamblichus in his apology of Theurgy in his Response to Porphyry, but mere intellection alone cannot raise us up to the gods and ultimately to the Platonic Forms. ââŚfor it is not pure thought that unites the theurgist to the gods.â (DM II.11). For Iamblichus, intellectual pursuits were not the main goal to us to return to the gods.
To put that off the way, what are the four steps to Lectio Divina as established by Gugio II? They are as follows (Latin on the leftâEnglish on the right).
LectioâReading
MediatioâMeditation
OratioâPrayer
ContemplatioâContemplate
And the Fifth step is Actio- Action.
I will link another article explaining these steps in more detail, under a Hermetic understanding, as the purpose of this musing is just to reflect on what this practically looks like in my practice. (See my Twitter page for the link).
Before I begin my Lectio, my readings, I start with a prayer. This prayer was gifted to me by a friend many months ago, and I have edited it since then. My version of the prayer is as follows:
O God, teach me gnosis so I may know you in all your holy forms. Grant me the essence of the Prophetsâ understanding, the eloquence of their memory, and the quick comprehension of your archangels. O God, bless me with your light of wisdom and quick experience, liberate me from the darkness of doubt, and open the fates of your light, O God of the Worlds.
This prayer is only said with the purpose that I will be âdivinely readingâ a chapter from the Corpus Hermeticum or Dao de Jing.
After reading a chapter from either text, I will meditate on them. The way it is described within the Christian tradition, this looks like after just basely reading the texts, you revisit the quotes and passages that didnât make much sense or the passages that resonate with you, and the goal is to explore those feelings that are invoked in the reading. Here, I employ an act of pondus, Latin for pondering. This stage of the Lectio Divina in my praxis involves much emotion and self-reflection brought about by revisiting and further pondering those chapters and passages I have just read. Â
After my meditation, we enter the Oratio (prayer) step. I repeat the same prayer from above and further pray; since today is Tuesday, and I honor Anpu on Tuesday, I will continue with prayers in accordance with the great god of the scales. I observe a deity every day of the week, as this helps me keep my praxis more organized than praying to many deities every day. These prayers will include pre-written and informal ones to the god to help me further understand the words I have just read and meditated on.
Next, we come into Contemplatio. The way this looks for me is after reading a chapter and further pondering the passages that struck me as odd or true, I equip my shroud and gown, sit in the dark with earplugs, close my eyes, and meditate and sit with those words. So if I finish reading chapter 37 of the Dao de Jing, the terms and phrases I have underlined, such as: âListen, with this unvarnished simplicity without a name, there will be no desires. Without desires, there will be peace, and all under heaven will be settled independently.â I will meditate on these words, silently reciting them repeatedly for 10-20 minutes.
When the rain noises on my phone alert me to return to my senses and close out the Cotemplatio stage, Gugio II would have me stop here. But like I said, there is a 5th step to this Lectio Divina Process, and Iâm not sure when this 5th step was added. Regardless, I now enter the Actio phase. How does one put these words that we have effectively eaten, chewed, sat with, and digested into action? This four-step process brings about a great humility of the heart and soul. So when one effectively participates in a âDivine Readingâ as prescribed with the guidelines proposed by Gugio II, this great humbling leads to greater and more discoveries of the Self, I purpose. As Iâm struck with a great sense of humility, I am called to act for myself and better myself. Letâs return to chapter 37 of the Dao de Jing, how to be âwithout desireâ in the mundane, everyday world? Whenever Iâm struck with great passions and desires, whether positive or negative, I refer to the simplicity of reciting surahs and Hermetic maxims to help me return to a âdesirelessâ state of mind. To what degree do I come âdesirelessâ? Well⌠itâs not much. But the purpose here is to actively take our readings and intellects and apply them for something greater than ourselves, something ineffable and so transcendent it canât be spoken of; for even the one who has come to understand The Great, i.e., God cannot speak on it. (SH 1)