Sacred Compass

SACRED COMPASS

by J. Brent Bill

As author J. Brent Bill explains in the Introduction, the central metaphor in Sacred Compass "...for our spiritual lives and the work of discerning God's will for us" is the compass, (xi.)  As adventurers and explorers know, wherever they roam, the compass will always point towards true north.  For the author, "Learning to follow the sacred compass means living in a constant state of discernment and obedience to God." (xv.)  The sacred compass requires that we "travel by faith" and be guided by spiritual maps such as the Bible, prayer, and spiritual mentors. (xv.)  Following the sacred compass, provides us with purpose and promise throughout our lives.

In the first chapter, the author uses the quaint Quaker phrase as way opens to hi-light the way in which we should proceed through life: "...take time to wait for God's guidance before moving ahead." (2)  Our lives should be viewed as pilgrimages guided by the Holy Spirit.  Key realizations that emerge from viewing ourselves as pilgrims journeying through life are as follows:

• Our journeys can take many paths;
• We find God and our next steps on the journey through small details - "God speaks to us through every event of every day." (18);
• We travel with other pilgrims;
• Prayer is an important part of discernment; and,
• "This idea of life as pilgrimage is countercultural." (20)

Brent Bill elaborates on the last point by writing:

          We live in a tourist society.  We pass through life looking for attractive sights [sic] 

          to visit and enjoyable experiences to partake of, and then move on.  As we move 

          deeper into the life of the spirit, though, we grow into understanding that faith is

          more than a tourist attraction.  Faith is a journey.  Faith is a slog.   ...Faith stretches 

          us.  It deepens us. (20)    

As one journeys as a pilgrim through life, the author emphasizes, in Chapter 2, that one must "Let your life speak" (21) both to others and oneself.  An important part of letting one's life speak to oneself is attending to what the author calls body wisdom - "...what our bodies say about the situations life presents and the directions we feel led to go." (23)  He adds that one's path to God "...is more of a hike than a tour...", neither safe nor smooth, but that the path is necessarily rocky so that "...we see and feel and learn things that we can't in any other way." (25)   

The author offers several other ways to allow one's life to speak.  One way is to tell one's faith story in whatever format works best  - through writing, speaking, drawing, painting, etc.  Another is through embracing opportunities - "...placing ourselves 'in the way' of opportunities for growth and experience." (32)   One's life can also speak through one's dreams.   One's life can speak through the seasons of one's life as "God's guidance is fitted to our ability - spiritually and physically..." and differs depending upon our age. (38)  Lastly, one's life can speak to one through the practice of reviewing each day - "...probe [each day] for what you think the day has been telling you.  Talk to God about what you feel you're hearing." (45)       

In Chapter 3, Brent Bill shares his insights regarding leadings - another Quaker term which, in this case, refers to the "...direction or guidance coming from the Spirit of God." (48)  For the author, leadings are like signs that help one locate a house along a country lane.  Two aspects of leadings are that they are often subtle and not always initially clear.  Increased clarity will come when one is obedient to God.  One can discern that a leading is "true" if it comes from within (like an "itch") and is persistent. (54)  To ensure proper understanding of a leading, one should observe a period of waiting before hastily following it.  Another test of a leading is that it is consistent with fruits of the spirit such as love, peace, kindness, and faithfulness.  As well, a true leading never contravenes God's laws. The ultimate test of a leading is whether or not there is life in it, and if so, whether it brings calmness.

                             

In Chapter 4, the author continues with the theme of leadings by elaborating on 3 stages in a process for testing leadings.  In the sensing stage, one should ask Where's the leading coming from?  If it is "driven by ego", then it is a false leading. (73)  Other questions to ask in the sensing stage are Is the leading Compelling? and Will the leading change you?  For instance, will it help one grow spiritually or experience compassion?  In waiting, the 2nd stage, "...we invite things and people beyond ourselves to help us confirm our leading...." (77)  One can consult scripture or practice guided meditation such as the examen.  Waiting with the Arts - by reading, journaling, or listening to music - is also recommended as is waiting with spiritual friends and advisors.    Taking action is the last step in the process.

The dark path of losing one's way along the spiritual path through life is explored in Chapter 5.  The author reassures the reader that occasional and even protracted feelings of "lostness" are a natural part of viewing one's life as a pilgrimage. He adds, "We soon discover that pilgrimages are rarely journeys of ease or comfort." (100)  Indeed, he goes one step further in writing that feeling lost and alone "...are a good thing..." as discomfort directs one to ask questions such as:

•  Have you read your sacred compass correctly?, 
• What is God saying to you through this way? 
• How did I get in this situation?
• Can I learn something from this? (102)   

He also reminds the reader that even saints such as Mother Teresa had crises of faith.  Other positive aspects that can emerge along the dark path are healing and growth.  As well, creativity may be sparked and, ironically, one's lostness may benefit others by helping illuminate their paths forward. 

Even Saint Mother Teresa experienced the dark path

                 

The chapter entitled "West of Eden" answers the question What if the Way Takes Us to Unexpected Places?   Part of the answer is a reminder that "The Bible is full of stories of people whose sacred compass led them to unexpected places" (131), such as Jonah and the whale and St. Paul, who was struck with blindness on the road to Damascus.  The author also adds that "The path leading us to unexpected places offers an opportunity for reflection...." (143) 

Brent Bill concludes with some advice on how to best provide assistance to others walking the pilgrimage with us.   The pilgrim should share his/her wisdom in a supportive way, which involves more listening than speaking and asking questions.  The goal should be to direct them to "Christ their Inner Teacher" and "point them to God's wisdom." (149)   As well, "...walk alongside others during their dark time." (155)