The childhood and family of Edger Cayce and George I. Gurdjieff

Edger Cayce, a Christian mystic, was born in 1877 and died in 1945. He was born in Hopkinsville, Christian County, Kentucky. Edgers' family included Leslie Cayce (his father), Carrie Elizabeth (his mother), Thomas Jefferson Cayce (his grandfather on his dad's side), Annie and Sara (his sisters). His childhood was primarily spent around and in Hopkinsville, Kentucky, then spent some time in Bowling Green, Kentucky, before marrying Gertrude Evans and moving to Bowling Green (which I will cover more about after this point in the next section). Before Edger started school, at the age of 4, he witnessed his grandfather pass away in a horse accident (Edgar Cayce's A.R.E.). Cayce struggled and was behind in school; "twelve years old he was still in the third reader" (Sugrue, 1945, p 18). Cayce's father blamed himself, so he started to give Cayce spelling lessons. After he tried this and it was failing, Edger fell Asleep on his book, and when his father woke him up, he knew it all. From that point on, this is how Edger gained the information for his lessons, and he never forgot those lessons (Sugrue, 1945, p 19). However, Cayce never finished high school; he stopped after one year.

               While Edger was still young, he was devoted to God and the bible. A quote I found in his biography "There is a River" by Thomas Sugrue, about Edger and his devotion to the bible, "I resolved to read it once for every year of my life." Edger believes that this is why he was visited by a woman telling him that his prayers would be answered, and the next day, he had the ability to obtain information from sleep on his schoolbooks.

                To get some general information about Edgers' early career (first and some short-term jobs), I looked at the timeline of his life on The Edger Cayce's A.R.E. foundation. By the age of 17, he had his first job at Hopper Brothers bookstore, and he lost this job about a year after he got engaged to his wife, Gertrude Evans, three years later. After this job, his career includes a short time at two bookstores, J. P. Morton & Co. in Lexington, Kentucky, and a bookstore in Bowling Green. He also spent time working with his father, selling insurance.

George Ivanovitch Gurdjieff, a non-Christian mystic, was born in Alexandropol (present-day Gyumri, Armenia). However, the year he was born has been debated for a long time, even during his life, but George died in 1949. The most common years said are 1866, 1872, and 1877 (Cusack, 2011). The year that I have been using is 1872. This year is stated in 'Gurdjieff's Early Years' on The Gurdjieff Legacy Foundation website as the most logical. Whenever he was born, he did not live in Alexandropol for long; his family moved to Kars shortly after. Although he is my non-Christian mystic, he was raised Christian but studied many different religions and cultures throughout his life. This led to the creation of his own teachings called The Fourth Way. I will talk more about this in the culture and context section. 

George's family consisted of his Armenian mother, who had the name of Evdokia, and a Greek father, who had the name of Yiannis Georgiades. He Grew up in a very diverse culture-filled city, so George knew about ten languages (Shvangiradze, 2023). When Georges' family first moved to Kars, he "becomes a chorister at the Kars Military Cathedral school" (Cusack, 2011). Here, he was taught by two different teachers, the first of which was Dean Borsh. Later, After Dean Borsh's death, George's second teacher was Bogachevsky (The Gurdjieff Legacy Foundation). Both of his teachers hold a strong place in Gurdjieff's Heart and mind. Dean Borsh was like George's second father, and Bogachevsky taught him that there are two moralities: objective and subjective. All that Gurdjieff has been taught leads him to question his life's purpose at a young age (The Gurdjieff Legacy Foundation). Around 1911, Georges left his home to search for his purpose in life, and he documented this in his book Meeting with Remarkable Men, which I have been unable to find. Nothing else is known about George's childhood.

It can be observed that both Edger and George respected and appreciated the knowledge they were gaining at a young age. Something they both had in common was that, at some point, they both left the town they hometown/city. One of the main differences between their childhoods was that Edger Grew up going to church and reading the bible, but George Grew up around A mixture of religions and cultures. 

Cusack, C. M. (2011). An Enlightened Life in Text and Image: GI Gurdjieff‟ s Meetings With Remarkable Men (1963) and Peter Brook‟ s Meetings With Remarkable Men (1979). Literature & Aesthetics, 21(1). 

Life, Edgar Cayce’s A.R.E. (2023, December 18). Edgar Cayce’s A.R.E. https://edgarcayce.org/edgar-cayce/life

Shvangiradze, T. (2023, June 26). George Gurdjieff: Mostly the man, but mainly the myth. TheCollector. https://www.thecollector.com/george-gurdjieff-man-myth/

Sugrue, T. (1945). There is a river: The story of Edgar Cayce. TarcherPerigee.

The Gurdjieff Legacy Foundation — The Teaching for Our Time. (n.d.). Gurdjieff’s Early Years. https://gurdjiefflegacy.org/70links/early_years.htm

Culture and Context: Evelyn Underhill and Aleister Crowley

 Understanding Underhill’s and Crowley’s lives requires examining the cultural and contextual factors that shaped their thoughts and experiences.

Underhill was born into a society deeply influenced by Victorian values and morals. This era emphasized morality, duty, and social norms, but it was also a period marked by intellectual and spiritual exploration. The transition from the Victorian to the Edwardian era saw shifts in social attitudes, including increasing interest in spiritualism, psychology, and alternative religious movements. Underhill received a thorough education, studying at King's College London and later taking courses in theology at Aberdeen. She was influenced by various intellectual currents of her time and had conversations with other mystics, such as T.S. Eliot. The outbreak of World War I in 1914 deeply affected the cultural and social landscape of England. For many, it raised profound questions about the nature of humanity, spirituality, and the existence of evil. Underhill’s writings during this period reflect her engagement with these questions and her efforts to find meaning and solace in the face of suffering. As a woman writing about theology and mysticism in the early 20th century, it is likely that Underhill faced challenges related to gender expectations and societal norms. Underhill’s writings, particularly her seminal work "Mysticism: A Study in Nature and Development of Spiritual Consciousness," continue to be influential in the fields of theology, philosophy, and spirituality. 

Born into a wealthy British family during the Victorian era, Crowley rebelled against conventional morality and religious beliefs from an early age. His upbringing within the strict confines of Victorian society, coupled with his exposure to the occult and esoteric literature, fueled his fascination with mysticism and the supernatural. Crowley's pursuits led him to explore various spiritual traditions, including Eastern mysticism, Thelema, and ceremonial magic, through which he sought to attain personal enlightenment. Crowley's life unfolded against the backdrop of significant social and cultural shifts, including the decline of traditional religious authority and the rise of secularism in the early 20th century. His provocative writings and unconventional lifestyle challenged societal norms and provoked both fascination and outrage among his peers. In an era marked by increasing interest in spiritualism, alternative religious movements, and the occult, Crowley emerged as a controversial figure whose teachings and practices attracted a devoted following as well as criticism. The events of Crowley's lifetime, including World War I and the interwar period, influenced his esoteric beliefs and magical practices. Despite facing accusations of charlatanism and immorality, Crowley's legacy endures as a complex and multifaceted figure whose contributions to occult philosophy, mysticism, and ceremonial magic continue to fascinate and inspire practitioners and scholars alike.

Evelyn Underhill and Aleister Crowley, both born in 1875, navigated the complex cultural and intellectual landscapes of the late Victorian and early 20th centuries, from vastly different perspectives. Underhill, raised in a conventional English family, was shaped by the moral and religious values of Victorian society, while Crowley, born into privilege, rebelled against these norms, embracing occultism and esotericism. Underhill's writings on mysticism reflect a scholarly exploration of spirituality within the confines of traditional religious frameworks, whereas Crowley's works challenged established religious and societal conventions, advocating for personal liberation through Thelema and ceremonial magic. While Underhill sought to reconcile spirituality with conventional morality, Crowley pursued a path of radical individualism and self-realization, often courting controversy and scandal. Their lives and works exemplify contrasting responses to the cultural and intellectual currents of their time, with Underhill embodying a more traditional, scholarly approach to mysticism, while Crowley epitomized rebellion and esoteric exploration in the face of societal constraints. Nonetheless, the time period in which they experienced is reflected in their journeys.

Sources

Britannica, T. Editors of Encyclopaedia (2024, February 15). Aleister Crowley. Encyclopedia 

    Britannica. https://www.britannica.com/biography/Aleister-Crowley

Decker, R. (2011, January 06). Crowley, Aleister [formerly Edward Alexander] (1875–1947), 

    author and occultist. Oxford Dictionary of National Biography.                                                               https://www.oxforddnb.com/view/10.1093/ref:odnb/9780198614128.001.0001/odnb-                               9780198614128-e-37329.

Greene, D. (2015). About Evelyn Underhill. WordPress. http://evelynunderhill.org/about/

https://en.wikipedia.org/wiki/Aleister_Crowley#Bibliography

https://en.wikipedia.org/wiki/Evelyn_Underhill

Childhood and Family: Evelyn Underhill and Aleister Crowley

Evelyn Underhill and Aleister Crowley, despite their significant differences, shared formative experiences that shaped their adult lives and spiritual pursuits. 

Evelyn Underhill, a prominent English writer and theologian, was born on December 6, 1875, in Wolverhampton, England. She was the only child of Sir Arthur Underhill, a barrister, and his wife, Alice Lucy Ironmonger. Evelyn grew up in a loving and intellectually stimulating household, where her parents encouraged her curiosity and passion for learning through homeschooling. Although she didn't have any siblings, Evelyn found companionship and solace in books and nature during her childhood. Her parents fostered an environment that valued education and creativity, which greatly influenced Evelyn's early years. She developed a deep appreciation for literature, poetry, and spiritual matters from an early age, often spending hours immersed in imaginative worlds and philosophical contemplation. She loved to yacht, as her father was a yachtsman and would travel abroad every spring to France and Italy. 

Aleister Crowley, born Edward Alexander Crowley, was a controversial figure known for his involvement in occultism and esoteric practices. He was born on October 12, 1875, in Leamington Spa, Warwickshire, England, and was the only child of Edward Crowley and Emily Bertha Bishop. Aleister's upbringing was marked by privilege and influence within upper-class Victorian society. As a child, Aleister Crowley was highly intelligent and displayed an appetite for learning. However, his childhood was not without its challenges. At a young age, he experienced health issues, including symptoms related to his kidneys. This illness significantly impacted his early years and caused disruptions to his education, eventually being pulled out of school for, coupled with his father's death when he was 11 years old. Despite the challenges he faced, Crowley's childhood was not devoid of intellectual stimulation. He demonstrated a keen interest in literature, poetry, and the occult from an early age, often immersing himself in books on mystical and esoteric subjects.

Evelyn Underhill and Aleister Crowley, both born in England during the late 19th century, experienced vastly different childhoods despite their shared cultural backdrop. Underhill, raised in Wolverhampton, thrived in a nurturing environment cultivated by her middle-class family. Her parents, Sir Arthur Underhill, a barrister, and Alice, provided a supportive atmosphere that encouraged Evelyn's intellectual growth. Unlike Underhill's stable upbringing, Crowley's childhood in Leamington Spa was characterized by health challenges and familial discord. Born into wealth, Crowley's family dynamic was strained by his rebellious nature and unconventional interests, exacerbated by his struggle with kidney disease. Despite their different experiences, both exhibited early intellectual curiosity. Underhill's upbringing fostered a love for literature and philosophy, while Crowley's inclinations toward the occult and mysticism hinted at his later controversial pursuits. Their childhoods, marked by differing familial environments and personal challenges, laid the foundation for their divergent paths in the realms of spirituality and mysticism.

Sources

Britannica, T. Editors of Encyclopaedia (2024, February 15). Aleister Crowley. Encyclopedia 

    Britannica. https://www.britannica.com/biography/Aleister-Crowley

Decker, R. (2011, January 06). Crowley, Aleister [formerly Edward Alexander] (1875–1947), 

    author and occultist. Oxford Dictionary of National Biography.                                                               https://www.oxforddnb.com/view/10.1093/ref:odnb/9780198614128.001.0001/odnb-                               9780198614128-e-37329.

Greene, D. (2015). About Evelyn Underhill. WordPress. http://evelynunderhill.org/about/

T. S. Eliot and Nietzsche Childhood and Family

    T. S. Eliot was born in St. Louis, MO, USA on the 26th of September, 1888 (Gardner, et al.). He was the youngest of seven children. His youngest sibling was nine years older than him and his oldest was 19 years older (“Birth”). His father was the president and treasurer of a brick company (“Henry Ware Eliot Snr”) and his mother was a social worker and a poet (“Charlotte Champe Stearns”). He had a congenital double inguinal hernia. This prevented him from taking part in physical activities, and thus from socializing in his early life. Through this he developed a love for literature, likely as a form of escapism from loneliness (“T.S Eliot”). He attended Smith Academy (“Where Was T.S. Eliot Educated?”). He began writing poems at age 14. His first published poem was published in the Smith Academy Record and was written as an assignment (Hall). He moved to Massachusetts for a year of study at Milton Academy, and then started studying at Harvard at 17 (“Where Was T.S. Eliot Educated?”).

    Friedrich Nietzsche was born in Rocken, Prussia on the 15th of October, 1844. His father was a Lutheran pastor appointed by the King of Prussia. He was named after this king (Magnus). When he was 4 years old his father died from a brain disease. When he was 5 his brother died. His family then had to move as they had been living in the house reserved for the pastor. They moved to Naumburg with his grandmother. From 14 to 19 he studied at Schulpforta. He led a music and literature club in the summers (Wicks). He started composing music at 14 but his music was greatly criticized (Roberts).

    My mystics led largely different childhoods. They had some similarities though. They both came from well off families opening many doors to them they would not have otherwise. They were both able to attend schools of high regard because of this. Neither of them had high grades throughout their early schooling, but both got into these schools largely due to who their families were. Both were also raised as protestants, although different sects of it. Most of the rest of their childhood was different.

Works Cited

“Birth.” T. S. Eliot, https://tseliot.com/a-life-in-pictures/ph_card_001_alip.

“Charlotte Champe Stearns.” T. S. Eliot, https://tseliot.com/people-in-his-life/charlotte-champe-stearns-eliot.

Gardner, Helen, et al. “T.S. Eliot.” Encyclopædia Britannica, Encyclopædia Britannica, inc., 20 Feb. 2024, www.britannica.com/biography/T-S-Eliot.

Hall, Donald. “The Art of Poetry No. 1.” The Paris Review, 14 Oct. 2022, www.theparisreview.org/interviews/4738/the-art-of-poetry-no-1-t-s-eliot.

“Henry Ware Eliot Snr.” T. S. Eliot, https://tseliot.com/people-in-his-life/henry-ware-eliot-snr.

Magnus, Bernd. “Friedrich Nietzsche.” Encyclopædia Britannica, Encyclopædia Britannica, inc., 13 Feb. 2024, www.britannica.com/biography/Friedrich-Nietzsche.

Roberts, Maddy Shaw. “Friedrich Nietzsche Was a Pretty Decent Classical Composer, Who Was Also Friends with Wagner.” Classic FM, 28 June 2021, www.classicfm.com/discover-music/friedrich-nietzsche-composer/.

 “T.S Eliot.” The Vanilla Pod, www.thevanillapod.co.uk/ts-eliot#:~:text=Born%20in%201888%20in%20Missouri,activities%20and%20keeping%20him%20inside.

“Where Was T.S. Eliot Educated?” Encyclopædia Britannica, Encyclopædia Britannica, inc., www.britannica.com/question/Where-was-T-S-Eliot-educated.

Wicks, Robert. “Friedrich Nietzsche.” Stanford Encyclopedia of Philosophy, Stanford University, 29 Apr. 2011, https://plato.stanford.edu/archives/win2014/entries/nietzsche/.

Childhood and Family: Angela of Foligno and Abraham ben samuel Abulafia

Angela of Foligno: 

Angela of Foligno, honored now as Saint Angela of Foligno, was an Italian Christian mystic that lived in the 13th century. Angela’s birthdate is unknown, but it is estimated that she was born around the year 1248. She was born in Foligno, Italy and would reside there for the rest of her life. Angela died in Foligno, Italy on January 3, 1309. Much of Angela’s early life is a mystery, however there are a few assumptions made. Angela probably grew up with a rather wealthy family in Foligno. This is not the norm, as there was a lot of noted destruction that occurred in Italy, from war to natural disasters. This destruction left numerous families in pain or suffering. Angela would go on and marry a wealthy man as well, and she would have children. There is not enough information when it comes to anyone in her family, such as her parents, husband, and children. However, Angela would recount how the loss of her mother, husband, and children in such a close span of time would lead her to focus on her religious calling. She went from a person who valued wealth and power to someone who sold all her possessions and focused on helping others in need. Her early life was impactful towards her later practices and beliefs.  

Abraham ben Samuel Abulafia:  

Abraham ben Samuel Abulafia, often referred to as Abraham Abulafia, was a Jewish mystic. Jewish mysticism is called Kabbalah. Abraham was born around the year 1240 in Saragoza, Spain. In his younger years, his family would move him to a neighboring city called Tedula. There is not much information found when it comes to Abraham’s mother or if he had siblings. Abraham’s father, Samuel would become his teacher once they moved to Tedula. Samuel would teach Abraham both the Hebrew Bible and the Talmud. The teachings stopped in 1258, Samuel passed away from old age (at least that is what is presumed). After this, Abraham would begin his life traveling and learning from the people he met along the way. The death of his father impacted him, allowing for him to begin his journey to find himself, which allowed him to explore various religious and linguistic viewpoints. He even began teaching people in the way his father used to teach him. His childhood would go on to impact Abraham, it would allow him to explore more of who he was while taking into account the teachings of his father, and how he can incorporate his own teachings into the material. He would go on to instruct various people such as Joseph ben Abraham Gikatilla, who would be inspired by Abraham in numerous ways.  

 

References: 

Heffernan, C. F. (2019). Angela of Foligno: Her Mystical Experience and Her Influence. Magistra, 25(1), 49–61. 

Idel, M. (2007). Abulafia, Abraham ben Samuel. In M. Berenbaum & F. Skolnik (Eds.), Encyclopaedia Judaica (2nd ed., Vol. 1, pp. 337-339). Macmillan Reference USA. https://link-gale-com.berea.idm.oclc.org/apps/doc/CX2587500321/GVRL?u=berea&sid=bookmark-GVRL&xid=b079ab20 

Context and Culture- (Thomas Merton and Hazrat Inayat Khan)

Thomas Merton's journey from a troubled youth to a renowned Trappist monk and influential writer reflects the interplay of his experiences and the broader cultural context of the 20th century. His transformation began in college at Columbia University in New York City; he met a friend who introduced him to Mananambrata Brahmachari, a Hindu monk, who suggested that Merton read Confessions of Augustine and The Limitations of Christ. Merton was impressed by him, beginning his exploration of Catholicism shortly after, and then monastic life at the Abbey of Gethsemani in 1941 (Sheldrake, 2013, p. 185). Despite initial challenges adjusting to monastic routines, including work, worship, and the complicated Cistercian sign language, Merton began to flourish as a writer under the guidance of Abbot Frederic Dunne, producing influential works on spirituality and social justice, even amidst the backdrop of World War II and the Vietnam War protests. Merton wrote more than 50 books in 27 years; The Seven Storey Mountain deeply impacted his readers and inspired many World War II veterans, students, and teenagers to explore offerings of monasteries across the United States (Fastiggi, 2011). According to the book, Merton loved live Jazz; he would catch any live show he could when permitted to leave the monastery for medical or monostatic reasons. In 1966, Merton underwent surgery to treat his back pain at Bellevue Hospital in Louisville. While being treated, he fell in love with Margie Smith, the nurse assigned to his care, but it is unlikely that he could have continued the relationship due to the strictness of the Trappist order. Further, Merton's interest in Eastern religions, including Hinduism, Sufism, and especially Zen Buddhism, showed his desire to understand human experience beyond rigid, religious teachings. His advocacy for nonviolence and social activism amidst the turbulent 1960s reflected a deep-rooted belief in the interconnectedness of faith, inner peace, and societal change (Fastiggi, 2011). Due to the rise of globalization in the mid-20th century, Merton's access to comparative religion and his ability to engage with figures like Thich Nhat Hanh and Dalia lama facilitated his profound impact, resonating with readers seeking spiritual insight amidst cultural turmoil (Pearson, 2011). Merton's transformative journey ended with his death in 1968 at a monastic conference in Thailand; it was officially attributed to accidental electrocution from a faulty fan, which remains shrouded in controversy, with some theories suggesting foul play took place.

Hazrat Inayat Khan was born into a renowned musical family in colonial India, at a time of significant cultural and religious change. Despite this, he found comfort in Sufism, a peaceful form of Islam deeply rooted in Indian traditions. Sufism, with its emphasis on love, spirituality, and inner peace, helped him navigate the challenges of his era. His grandfather, Mullah Baksh, was famous throughout India both as a master of Hindustani and Carnatic classical music and a great teacher. At home, he met great musicians, scholars, and spiritual teachers from all over India. Growing up, he proved to have exceptional musical talent. His beautiful voice and exquisite piano playing soon made him highly respected in many of the royal courts of India. But side by side with his love of music, young Khan had a deep interest in inner life and avidly read the sacred texts of many traditions. This interest brought him eventually to Hyderabad, where he was initiated by the great Sufi master, Abu Hashim Madani (Shelquist, 2007). For the next four years, under Madani's loving guidance, Khan's spiritual energies blossomed into the gateway of mystic realization, a gateway that made him become one of the great spiritual luminaries of his era. In 1910, Madani, seeing how his young disciple had deepened and matured, encouraged Khan to go to America and build a bridge of understanding between East and West through his music. Khan ventured to America, where he traveled extensively, giving musical performances and lectures and laying the foundation for what would become the Sufi order. Khan's teachings found resonance in the West as people became increasingly curious about Eastern spirituality. His message of universal values and unity bridged cultural gaps, fostering understanding among people of different backgrounds. Through his efforts, he aimed to show that all religions hold significance in pursuing spiritual fulfillment. In the United States, Khan met and married Aleena Begum, who shared his passion for spiritual exploration and cross-cultural dialogue; they had four children together. Together, they spread Sufi ideals and worked towards fostering unity among diverse communities (Melton, 2010). Khan's legacy as a pioneering Sufi teacher and promoter of intercultural understanding continues to inspire seekers of truth and enlightenment worldwide.

Both Thomas Merton and Inayat Khan set out on a journey of spiritual exploration that led them beyond their cultural origins. Merton initially explored Catholicism before delving into Eastern religions such as Hinduism and Zen Buddhism. At the same time, Khan began with Islam and Sufism before expanding his studies to include sacred texts from various traditions, including Christianity and Theosophy. Although both ventured into spiritual realms outside their cultural backgrounds, their initial cultural contexts differed. Merton's beliefs were shaped by the religious and social dynamics of the mid-20th century, while Khan's stemmed from the diverse religious and cultural landscape of colonial India. Even though Merton and Khan came from different backgrounds, they both showed a deep interest in exploring various spiritual ideas from other traditions. This enriched their spiritual journeys and contributed to a broader understanding of human spirituality.

Sources:

Melton, J. G. (2010). International Sufi Movement, The. In J. G. Melton & M. 

Baumann (Eds.), Religions of the World: A Comprehensive Encyclopedia of

 Beliefs and Practices ABC-CLIO. (2nd ed., Vol. 4, pp. 1482-1483). https://link.gale.com/apps/doc/CX1766500803/GVRL?u=berea&sid=bookmar

k-GVRL&xid=6f6518a2

Merton, Thomas. (2011). In R. L. Fastiggi (Ed.), New Catholic Encyclopedia 

Supplement 2011 (Vol. 2, pp. 541-544). Gale. https://link.gale.com/apps/doc

/CX1393000221/GVRL?u=berea&sid=bookmark-GVRL&xid=e6cf4129

Pearson, P. (2001). Thomas Merton’s Life and Work- Thomas Merton Center.

The Thomas Merton Center at Bellarmine University. https://merton.org/

chrono.aspx

Sheldrake, P. (2013). Spirituality: A brief history. Wiley- Blackwell. https://book

shelf.vitalsource.com/books/9781118472347

Shelquist, R. (n.d.). The Life and Teachings of Hazrat Inayat Khan- A Brief 

Biography. The Spiritual Message of Hazrat Inayat Khan. https://wahiduddin

.net/hik/hik_ origins.htm

 

 

Childhood and Family: Meister Eckhart and Kabir

Johannes "Meister" Eckhart was born in 1260 AD in a village named Hocheim near Gotha within Thuringia in central Germany. His father was a knight's castle steward in the Thuringia Forest (Tobin pg. 4). At fifteen, he joined the Dominican order in Erfurt, where he studied for nine years. Then, he proceeded with his studies to Cologne, where Albert Magnus greatly influenced him. At forty, he wrote his first pamphlet, "These are the Talks of Instruction. "He talks about self-denial, prayer, growth, and devotion to God. In the year 1302, he received his master's degree, so he was known as Meister Eckhart College of Paris. Dietrich of Freiberg was an important figure that influenced Meister's life. Eckhart was born during the Interregnum (1254–73). Meister's life was filled with conflict between the church and the empire. He was later tried for heresy in the last years of his life.

Kabir is regarded as one of the great saint poets of northern India. He is respected by Hindus, Sikhs, and Muslims. His work includes both social criticism of Hinduism and Islam. He was born in 1398 into a weaver family who converted to Islam. Kabir was a disciple of the Guru Ramananda, a famous teacher in the 15th century whom he looked up to. His first encounter with Ramananda was when he stepped upon the rivers of the Ganges, where Ramananda was accustomed to bathing, and he called his name "Ram Ram, " meaning he had been initiated into discipleship.  He was his disciple for many years, gaining knowledge about the Brahmans. Kabir was a skilled musician and a poet. Kabir was a saint and a poet who firmly believed in the unity of God and denounced the caste system. He preached a religion of love. According to him, all life is an interplay of two spiritual principles. One is the personal soul (Jivatma), and the other is God (Paramatma), and salvation brings these two divine principles into union.

    In conclusion, Meister Eckhart and Kabir belonged to different religious and cultural contexts but shared a common belief in having a personal experience of the divine. Kabir's mysticism was rooted in the union of the Sufi and Hindu traditions, which he expressed through poetry. While Meister Eckhart belonged to the mystical Christian traditions, he wrote some treatises in German and Latin. Both mystics had a connection with emphasizing inner spirituality over external rituals.

Sources

Kabir, & Tagore, R. (2010). Songs of Kabir. Floating Press. 

Flasch, K. (2015). Meister Eckhart : philosopher of Christianity (A. Schindel & A. Vanides, Trans.). Yale University Press.

Encyclopedia of Hinduism, see the entry on Kabir. REF 294.503 J765e 2007.

Encyclopedia of Hinduism (edited by Cush), see the entry on Kabir. REF 294.503 E564 2008.

MLA 9th Edition (Modern Language Assoc.) Flasch, Kurt, et al. Meister Eckhart : Philosopher of Christianity. Yale University Press, 2015. APA 7th Edition (American Psychological Assoc.) Flasch, K., Vanides, A., & Schindel, A. (2015). Meister Eckhart : Philosopher of Christianity. Yale University Press. Meister Eckhart preached about the unity of the divine and the human.

Childhood and Family: Ikkyū Sōjun & Teresa of Ávila

    Teresa de Ahumada y Cepeda was born on March 28, 1515, in Ávila, Spain, to her father, Alonso Sánchez de Cepeda, and her mother, Beatriz Davila y Ahumada. She was the youngest of 12, with 9 boys and 3 girls. Her older two siblings were her half-siblings from her father's previous marriage to Cataline del Peso who died in 1507. At the age of 13, her mother passed away during childbirth, which affected her deeply. This would cause her sister, Maria, to take over as Teresa's mother figure, but in 1531, Maria got married and moved a couple towns over. Without a mother figure, she began to rebel, which was too much for her father. At the same time, she had been reading romantic novels, which had caused her to care about her appearance. This caused her father to send her to the Augustinian Convent of Our Lady of Grace at the age of 15. While there, she gained the habit of praying regularly but did not have the passion of becoming a nun yet. But, she was only at the convent for a year and a half because she had to live due to an illness. After a few months, her father took her to visit her sister Maria, and on the way there, they stopped by to visit her uncle. While there, her uncle read her some devotional texts where Teresa discovered the truth. As a result of learning the truth and believing she would die from her sickness, she decided to become a nun. She slowly recovered from her illness but still had fainting spells, and at the age of 20, she entered the Carmelite Convent of Incarnation in Avila even though she did not have her father's blessing. While there, she became a novice and made her general confession, but in 1538, she became seriously ill, and her father was forced to take her out of the convent to take her to a healer. The healer could not heal her as they did not have the necessary herbs, so her father took her to see her uncle. There, her uncle gave her The Third Spiritual Alphabet by Franciscan friar Francisco de Osuna. which changed her spirituality. On July 1539, her father took her back to Ávila to await her death. On August 1539, she fell into a four-day coma where her father thought she had died, so he began to prepare for her funeral when she suddenly woke up but was paralyzed. In 1540, she went back to the convent, where she gradually got better, and after two years, she regained her ability to walk. Still, she would have bouts of paralysis in her left arm along with migraines, fevers, colds, fatigue, and odd pains in her major organs for the remainder of her life. In 1543, she was by her father's side as he passed away. 

    Ikkyū Sōjun was born on February 1, 1394, in Kyoto, Japan. His father was the emperor Go-Komatsu, and his mother, known as the Lady of Iyo, was the daughter of a high-ranking nobleman and later became a consort to the emperor. The emperor was interested in her, eventually leading to her pregnancy with Ikkyū. This put the two in danger as the empress was jealous of the relationship, which resulted in his mother's banishment, and was sent to live in a small village where she gave birth to Ikkyū. Yet, there is debate about whether the information about Ikkyū's parents is true. Yet Ikkyū did show that he believed this through his poetry. He grew up in Saga, and at the age of five, he was sent to his first monastery, the Ankoku-Ji temple. He was taught Chinese literature, Buddhist scriptures, meditation practices, calligraphy, and poetry there. In 1399, he became a novice at the temple and studied under his first master, Jogai Shukan, a Zen master. At the age of 13/14, he studied under a different master, Botetsu Ryuhan, who was a scholar monk, where he studied the laws of Chinese competition. While studying, he had shown exceptional talent in calligraphy and poetry.  He wrote many poems about his thoughts and feelings growing up. At 17, he left the temple to study with Kneo'o Soi, a humble teacher, instead of going to a big city. This was abnormal as many students would go and study under well-known teachers in the big cities. In 1414, Keno'o Soi died, which caused Ikkyū to spiral down and contemplate suicide, but he was stopped when he received a letter from his mother. This information is also debated whether this information is true or not. Later, in 1427, his father, the emperor, summoned Ikkyū to develop a relationship with him as he handed over the thrown to Ikkyū's younger half-brother. 

These two mystics had very different lives as they lived during different times and in different countries. Ikkyū studied Buddhism while Teresa studied Catholicism, leading to different interests and lives. Ikkyū's parents were alive throughout his childhood but were absent as he was sent to study Buddhism from a young age. Teresa was able to bond with her parents, but she did lose both of them early in her life. Even though they have some differences, they also share some similarities. Both of them were sent off to study in religious places where they learned about the religion and even continued on with their studies. They were both close to their mothers, and their absence affected them as they missed them. They both also had a love of literature as Teresa read books growing up, and Ikkyū created poems from a young age. They both led different lives, but their devotion to their beliefs led them to eventually find enlightenment. 

Sources: 

Eire, C. (2019). The Life of Saint Teresa of Avila: A Biography. Princeton University Press.https://doi.org/10.2307/j.ctv941r7h

Steiner, E. (2014). Zen-life : ikkyū and beyond. Cambridge Scholars     Publishing. February 14, 2024,

Teresa, Lewis, D., & Zimmerman, B. (1997). The autobiography of st. teresa of avila :     the life of st. teresa of jesus : including the relations or manifestations of her spiritual     state which st. teresa submitted to her confessors. Tan Books and.

Catherine of Siena and Hafez childhood and family blog post

 The childhood and family of Catherine of Siena:

            During the fourteenth century, the city of Siena where Catherine was born was second only to Rome itself in its importance in Italy. It was a major commercial center connected to the Via Cassia, which merchants and pilgrims used to enter Rome, and which connected the city to several other important cities and ports.(Vauchez) Thus, having been born to wool dyers, Catherine Benincasa (the future Catherine of Siena) and her family were part of the upper middle class of merchants and manufacturers which held a significant amount of political power and influence in Siena at the time. (O'Driscoll) This is especially true during the rule of The Twelve which rose to power after the fall of the Nine in 1355.  Catherine even had brothers who entered the local government at that time. Speaking of siblings, Catherine had a lot of them having been born in 1347, with her and her twin sister as the 24^th and 25^th child of their mother Lapa. From the start, Catherine appeared to be somewhat of a favorite child of her mother’s having been breast-fed as an infant while her twin sister (Giovanna) was entrusted to a nurse and subsequently died. However, such early deaths were not uncommon for the time as at the age of 15 Catherine also had to witness the death of her sister Bonaventura during childbirth. However, Whatever favoritism, Lapa may have shown the child when she was an infant did not last throughout her adolescence. This is most vividly demonstrated in the rift that formed between mother and child when Catherine decided to follow a path that God was calling her to that, not only conflicted with her parent’s expectations of her, but also with the expectations placed upon all women of the time. (Vauchez)

            Catherine demonstrated a deep spirituality and connection with God that can only be described as mystical from an astonishingly young age. As soon as she learned how to walk she developed a habit of wandering away from home which caused her mother great anxiety whenever someone in the family had to announce that “the baby is lost again.” (Butler pp.22-23). As she grew older and read stories about the “fathers of the desert” she longed to immolate their asceticism and devotion to God. She would often run away from home in an attempt to find “the desert.” One time as a child she went as far as to go far outside the bounds of the city until she came across a ghetto, sat under a rock, and began to pray. (Butler pp.25-26) It was through such prayer and solitude that Catherine felt closest to God and such habits were maintained well beyond her childhood and she soon developed a reputation for near-ceaseless prayer. (Vauchez) While she was praying under the rock, God supposedly spoke to her and told her that that was not the kind of life He wanted her to live and to remain with her parents and stop trying to run away. Other spiritual experiences of her childhood include the time when she was 6-7 years old and while she was passing the church of Sait Dominic with one of her brothers she looked up and saw Christ Jesus dressed in the papal garments atop the church extending his hand out to her as a blessing. (Vauchez) (Butler) However by far the most significant and impactful spiritual encounter of her life occurred in 1362 when she went to confession and swore a lifelong vow to virginity. She subsequently cut off her hair as a sign of the irrevocability of her vow.  This move enraged her mother, for she was not only defying the societal norms for women which deemed that marriage the only chance for any kind of social advancement (despite being from a well-to-do family she did not even have any kind of formal education) but also her mother’s wish to have Catherine married off to her recently widowed brother-in-law. As punishment, she was forced to live in a small room under the stairs for a long time. However, young Catherine relished the suffering that came with following what she saw as God’s plan for her life. She began to refuse to eat or drink anything apart from bread and water while using the possibility of just letting herself die as a form of blackmail to get what she wanted. Eventually, her father (Jacopo di Benincasa) who was more level-headed and compassionate than her mother, relented, taking Catherine out from under the stairs and giving her her room back.  As a matter of fact, biographers who wrote about her adolescence and childhood at the time portray her mother as the major obstacle to her relationship with God, which is contrary to custom since it is typically the father who takes on that role in the biographies of saints.

 

The childhood and family of Hafez (or Hafiz):

            Next to nothing is known about the poet known as Hafez (or Hafiz) and any attempt to find accurate and reliable information about his family and close relations does not fare much better. For instance, even his father’s name is unknown (Some sources say he was called Bahāʾ-al-Din from Isfahan while others say that he was called Kamāl-al-Din and came from Tuyserkān (Dominic p.3), and we do not know if Hafez was ever married. There are two reasons for this: (1) Islamic historians of the time did not find it as important to record all the same type of information that modern Western historians do. For instance, due to the patriarchal culture that Hafez lived in, who a man’s spouse was was often viewed as unimportant information. And (2), a lot of the information that does exist on Hafez’s life comes from unreliable sources such as the multitude of rumors about his love life. This puts historians who wish to learn about Hafez’s adolescence and family in a difficult situation where one of their main sources of investigation ends up being his poetry, whose lyrics they have to interpret in an over-literal way that the author likely did not intend for them to do, to try and decipher any details possible about his life.  By doing this we can conclude such things (true or not) as the fact that he likely had a son (or someone he viewed like a son) because he seems to be grieving the death of a child in one of his poems, and the fact that he was well educated. After all, he refers to his “forty years of study”, “the porch and arch of seminary college”, and “the numbing hum empty chatter of debate” in some of his writings. On this, there is definitely more evidence that he had a good education than there is that he had a family. For instance, we know for certain that he was well-read and versed in all the classics of his time. We can tell clearly from his writings that he was steeped in the teachings of ‘The Greatest Master’ (Muḥyī al-Dīn ibn al-‘Arabī) and strove to imitate the Akbarian treatises (Leonard) Even his name Hafez (or hafiz) means ‘one who has memorized the Qur’an by heart’ (this is the general consensus although there is some debate over this because the name could also mean a professional singer). (Domonic p.3) He was also a skilled calligrapher. Here is more of what we know: He was born between the years of 1310-1320 in the city of Shiraz. He came from a well-to-do family given the fact that his epithet Khwāja (Esquire) was reserved for nobility and gentility. His father died sometime during his life. We know that the subjects of study he excelled in were those of debate, theology, recitation, and commentary. That is the extent to which we can discuss his adolescence.

 

Comparisons between the childhoods and families of Catherine of Siena and Hafez:

            Despite living in different parts of the world, and worshiping different Gods, there are several notable similarities within the early lives of Catherine of Siena and Hafez. First, they both were born and grew up in economically and artistically prosperous, but politically tumultuous cities. During Catherine’s lifetime, she witnessed the overthrow of The Nine and the ascension of The Twelve as the governing body of Siena, economic challenges, and a plague that killed a large percentage of the city. However, simultaneously Siena was one of the most prosperous and artistically alive cities in Europe at the time often being compared to the likes of Florence. (Vauchez) Similarly Shiraz, despite seeing near-constant violence and bloodshed from besieging armies and city mobs, was a philosophical and theological hotspot in the Muslim world at the time with it being home to more than 500 mosques and some of the greatest Muslim thinkers of the time. (Limbert) (Leonard) Similarly, they both also came from prosperous families. Catherine and Hafez also both witnessed tragedy in their youth, Catherine through the death of several of her siblings and Hafez through the death of his father. The differences between the two mystics are definitely more pronounced, however. Most notably Hafez received an advanced and high-quality education while Catherine received little education as women typically did not in her time and place. How they experienced the divine, the central feature of mysticism was also distinctly different. Catherine heard directly from God and experienced visions while Hafez’s experiences were less direct and more philosophical in nature.

 

References:

Butler, Josephine Elizabeth Grey. Catharine of Siena : A Biography. 3d ed., H. Marshall, 1894.

Catherine, and Mary O’Driscoll. Catherine of Siena-- Passion for the Truth, Compassion forHumanity : Selected Spiritual Writings. Edited by Mary O’Driscoll, New City Press, 1993.

Dominic Parviz Brookshaw. Hafiz and His Contemporaries : Poetry, Performance and Patronage In Fourteenth Century Iran. I.B. Tauris, 2019. https://bereacollege.on.worldcat.org/oclc/1089126002.

Leonard Lewisohn. Hafiz and the Religion of Love in Classical Persian Poetry. I.B. Tauris, 2010. https://bereacollege.on.worldcat.org/oclc/680041068.

Limbert, John W. Shiraz in the Age of Hafez : The Glory of a Medieval Persian City. University of Washington Press, 2004. https://bereacollege.on.worldcat.org/oclc/758005969.

Vauchez, André. Catherine of Siena : A Life of Passion and Purpose. Paulist Press, 2018. https://bereacollege.on.worldcat.org/oclc/1022075124.