Revisiting the Spiral: How Spiritual Growth Evolves

The Journey of Spiritual Development: Stages, Waystations, or a Spiral

How does spirituality grow and change over a lifetime? Many spiritual traditions recognize that belief, meaning-making, and relationship with the sacred evolve in ways that reflect both personal and cultural development. Various models of faith development offer insights into these transformations, helping us understand where we are on our journeys and how we might accompany others with compassion.

Skye, United Kingdom. Original public domain image from Wikimedia Commons CC0

Fowler’s Stages of Faith

James Fowler’s Stages of Faith (1981) remains a foundational work in the field. Drawing from psychological models like Piaget’s cognitive development and Kohlberg’s moral development, Fowler outlines a progression of faith that applies across traditions. His model highlights how faith evolves—not just in terms of religious belief but as a way of making sense of the world. (See also this post on the roots of Spiritual Direction: http://abeltaine.blogspot.com/2025/03/the-roots-of-spiritual-direction-desert.html)

1. Primal Faith (Infancy) – A pre-verbal, intuitive sense of trust or mistrust in the universe, shaped by early caregiving.

2. Intuitive-Projective Faith (Early Childhood) – Faith is shaped by imagination, stories, and experiences, often influenced by caregivers and authority figures.

3. Mythic-Literal Faith (Middle Childhood to Early Adolescence) – Beliefs are taken literally; morality is understood in terms of rewards and punishments.

4. Synthetic-Conventional Faith (Adolescence to Early Adulthood) – Faith is influenced by peer groups and authority figures, with a need for belonging and conformity.

5. Individuative-Reflective Faith (Early Adulthood and Beyond) – A questioning stage where personal beliefs are examined critically and may diverge from childhood teachings.

6. Conjunctive Faith (Mid-Life and Beyond) – Recognition of paradox, deeper appreciation of mystery, and openness to multiple perspectives.

7. Universalizing Faith (Rare) – A transformative stage marked by radical selflessness, justice, and deep interconnectedness with the sacred.

Wilber’s Stages of Spiritual Development

Ken Wilber’s Integral Theory expands on faith development by integrating psychology, philosophy, and spirituality. His model emphasizes that each stage transcends and includes the previous, creating a more holistic view of spiritual growth:

1. Egocentric (Pre-Rational) – Faith is self-focused, often magical or mythic in nature.

2. Ethnocentric (Mythic-Literal) – Faith aligns with a specific group, tradition, or doctrine.

3. Worldcentric (Rational-Reflective) – Faith becomes more individualized and critical, often incorporating science and philosophy.

4. Cosmocentric (Transpersonal/Integral) – Faith embraces paradox, interconnection, and the sacred beyond dogma.

Wilber warns against the pre/trans fallacy, where early magical thinking is mistaken for deep mystical insight or vice versa. Genuine spiritual growth honors previous understandings, weaving them into a more expansive view rather than discarding them. (See also this post on the pre/trans fallacy: http://abeltaine.blogspot.com/2017/09/thats-primitive-sorting.html "That's Primitive!" – A reflection on Wilber’s stages and misconceptions about faith development.)

Integral Spiral of Developmental Waves by Stephen Lark CC2.0

Maslow’s Hierarchy of Needs and Spiritual Growth

Abraham Maslow’s Hierarchy of Needs provides another useful framework for understanding spiritual growth. His model suggests that human needs are arranged in a pyramid, with basic survival needs at the base and self-actualization at the top:

1. Physiological Needs – Food, water, shelter, and basic survival.

2. Safety Needs – Stability, security, and freedom from harm.

3. Belonging and Love – Connection, relationships, and community.

4. Esteem Needs – Self-respect, confidence, and recognition.

5. Self-Actualization – Personal growth, creativity, and fulfillment.

6. Transcendence (added later by Maslow) – Spiritual connection and a sense of oneness beyond the self.

Spiritual companions must recognize that faith development can occur at any level of Maslow’s hierarchy. However, spiritual growth is often easier and more accessible when fundamental needs are met. Someone struggling with food insecurity or safety concerns may still engage in deep spiritual experiences, but they may also need support in addressing basic needs before they can fully explore broader existential questions. Recognizing this dynamic helps spiritual companions offer support that integrates both practical care and deeper meaning-making.

Other Models of Spiritual Growth

There is no one right way, and different models may be more or less supportive for different people at different times. Here's some other roadmaps for your spiritual journey:

• M. Scott Peck describes a journey from ego-driven chaos to institutional belonging, then to individual searching, and ultimately to deep, universal spirituality.

• Chopra Center’s Seven Stages outline transformation from innocence to awakening, service, and enlightenment.

• Unitarian Universalist (UU) Perspectives present faith development as an ongoing, fluid process rather than a linear path.

• Ram Dass charts a shift from ego-centered consciousness to an awareness of interconnection and divine love, often cultivated through service and devotion.

• St. Teresa of Avila Imagines the process of spiritual progress toward union with the divine as moving through rooms in a castle. (See this post on St. Teresa: https://abeltaine.blogspot.com/)

• The Four Yogas of Hinduism offer distinct spiritual paths: Jnana (knowledge), Bhakti (devotion), Karma (selfless action), and Raja (meditative discipline), each leading toward enlightenment.

• Druidry’s Threefold Path (OBOD Tradition) presents spiritual development through three initiatory stages: 1. Bardic Stage – Creativity, storytelling, and connection to inspiration (Awen). 2. Ovate Stage – Deep nature connection, divination, and spiritual insight. 3. Druid Stage – Wisdom, leadership, and integrating spirituality into broader service.

• Sufism’s Stages of the Soul map the progression from the nafs al-ammara (ego-driven self) to the nafs al-mutmainna (peaceful, surrendered self) in the journey toward divine unity.

• Kabbalah’s Tree of Life provides a mystical framework for spiritual ascent through ten sefirot, representing different aspects of divine consciousness and human transformation.

• Buddhism’s Ten Oxherding Pictures depict the stages of spiritual awakening, from seeking the truth to fully embodying enlightenment in everyday life.

• Indigenous Initiatory Paths describe spiritual growth through rites of passage, vision quests, and elderhood, emphasizing relationship with land, ancestors, and community.

• The Enneagram’s Levels of Development explore movement from unhealthy fixation to self-awareness, integration, and spiritual wholeness. (See also this post on the Enneagram in Spiritual Companioning: TBA)

Try It: Exploring Stages of Faith Without Diagnosing

As spiritual companions, it’s important to approach faith development with humility and openness. While models of spiritual growth can offer helpful frameworks, it's crucial to remember that these stages are not rigid categories. They reflect the general flow of spiritual development, but each individual’s journey is unique. Avoid diagnosing or labeling a seeker as being "stuck" at a particular stage. Instead, offer a space for exploration and curiosity. 

You may want to visualize the experience as a stacking spiral. It reflects the concept of revisiting stages of spiritual growth as a new person each time. This image could help illustrate how individuals move through cycles of growth rather than following a rigid, linear path. Revisiting stages is not a regression, but a natural part of spiritual development. 

Here are some ways to guide your seeker through their own journey of faith development:

1. Invite Reflection on Their Journey – Ask open-ended questions that invite your seeker to reflect on their own experiences of spiritual growth. For example:
   
   

• "What beliefs or practices have changed for you over the years? How have these shifts shaped your understanding of the sacred?"

• "Are there moments in your life when you’ve felt a deeper connection to something beyond yourself? How would you describe those experiences?"
  
  

2. Emphasize the Fluidity of Faith – Help your seeker recognize that spiritual growth is rarely linear. They may find themselves returning to earlier stages or experiencing elements of multiple stages at once. Encourage them to embrace the fluidity of faith. You might ask:
   
   

• "Can you identify a time when you moved from a more literal understanding of faith to a more symbolic or paradoxical one? How did that shift feel?"

• "How do you balance a sense of certainty with a growing sense of mystery or uncertainty in your spiritual life?"
  
  

3. Draw Strength from All Stages – Rather than viewing a stage as something to ‘get past,’ encourage your seeker to find wisdom and growth within each stage. Every phase offers valuable lessons and insights. You might suggest:
   
   

• "If you feel drawn to a more simplistic or rule-based form of faith, how might this stage help you find grounding and clarity in your life right now?"

• "If you're grappling with complex spiritual questions or feeling more open to paradox, what tools can you use from this stage to deepen your practice?"
  
  

4. Encourage Compassionate Self-Assessment – Allow your seeker to self-assess their spiritual journey without judgment. Rather than seeing any stage as inferior, help them view it as part of a larger whole. You could offer prompts like:
   
   

• "What are the gifts of the stage you're in now? How can you honor where you are while remaining open to change?"

• "When you look back at previous stages, what insights or strengths did they offer that are still relevant in your life today?"
  
  

By encouraging your seeker to explore the stages of faith without feeling pressured to fit neatly into a particular box, you allow for a richer, more compassionate understanding of their spiritual growth. Each stage offers its own wisdom, and together they weave the tapestry of a lifelong spiritual journey.

Stages as a Tool for Compassion

Understanding these models helps us avoid judgment of ourselves or others. Someone at a mythic-literal stage may find comfort in clear rules, while another at a conjunctive stage embraces paradox. Growth is not a hierarchy but a journey of deepening wisdom. (see also this post on the heart of spiritual companioning: https://abeltaine.blogspot.com/2025/02/the-heart-of-spiritual-direction.html)

Where do you see yourself in these stages? How has your faith evolved over time? Share your reflections below.

Beloved, you are whole, holy, and worthy,

Rev. Amy

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For Further Exploration

General Faith Development Models

• James Fowler, Stages of Faith: The Psychology of Human Development and the Quest for Meaning (1981) – The classic study on faith as a developmental process across traditions. Overview at Boston University’s Center for Practical Theology: https://www.bu.edu/cpt/

• Ken Wilber, Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World (2006) – A transpersonal approach to spiritual evolution. Integral Life, a resource for Wilber’s work: https://integrallife.com/

• M. Scott Peck, The Different Drum: Community Making and Peace (1987) – A psychological and spiritual perspective on faith growth and personal transformation.
  
  

Psychology & Spiritual Growth

• Abraham Maslow, Toward a Psychology of Being (1968) – Expands his Hierarchy of Needs to include self-actualization and transcendence. Discussion from the Journal of Humanistic Psychology: https://www.sagepub.com/en-us/nam/journal-of-humanistic-psychology

• Richard Rohr, Falling Upward: A Spirituality for the Two Halves of Life (2011) – A Christian contemplative perspective on spiritual development in mid-life and beyond. Center for Action and Contemplation: https://cac.org/
  
  

Multi-Faith and Non-Dogmatic Approaches

• **Unitarian Universalist Association, Faithful Journeys: UU Faith Development – A fluid, non-dogmatic model of faith as an evolving journey. https://www.uua.org/re/tapestry

• Thich Nhat Hanh, The Heart of the Buddha’s Teaching (1998) – Buddhist perspectives on growth, suffering, and awakening. Plum Village: https://plumvillage.org/

• Ram Dass, Paths to God: Living the Bhagavad Gita (2004) – A guide to spiritual development inspired by Hindu traditions. https://www.ramdass.org/

  myjewishlearning.com has a solid overview article on Kabbalah origins that explains the sefirot as ten emanations representing an intermediate stage between God and creation, rooted in the Zohar. https://www.myjewishlearning.com/article/kabbalah-origins-of-a-spiritual-adventure/

• 
  

Mystical & Esoteric Perspectives

• The Enneagram Institute, The Wisdom of the Enneagram (1999) – A framework for understanding psychological and spiritual development through the Enneagram. https://www.enneagraminstitute.com/

• 
  

  matthewponak.com (Dec 2025), thoughtful, accessible article called “The Ten Sefirot Explained” that describes the sefirot as “stages of upward spiritual experience along a seeker’s path — though not necessarily in a linear order.” This one is notably honest about the non-linear nature of the sefirot, which matters (see flag below). https://matthewponak.com/2025/12/03/the-ten-sefirot-explained-a-clear-guide-to-the-kabbalistic-tree-of-life/

• OBOD (Order of Bards, Ovates, and Druids), Druid Mysteries: Ancient Wisdom for the 21st Century (2002) – A structured approach to spiritual growth within modern Druidry. https://druidry.org/

This Heart of Sacred Tending series is ©2026 Amy Beltaine, all rights reserved. You may freely reprint any blog post, website, or print resource. Simply include the following attribution, and if you print online, make the link at the end live:

Article ©2026 Amy Beltaine, all rights reserved. Reprinted with permission. This article and hundreds of others, along with other free resources are available at http://www.AmyBeltaine.info

The Roots of Spiritual Direction: Desert Mothers and Fathers, Christian Mysticism, Celtic Christianity, and Anam Cara

Many Paths, One Tradition

Spiritual companionship exists across many traditions, yet the term spiritual direction emerged from a specific lineage. While Catholicism later formalized spiritual direction, it emerged from and alongside older wisdom traditions. The Desert Mothers and Fathers, Christian mysticism, Celtic Christianity, and the Anam Cara tradition each contributed to a deep, sacred approach to guiding others on their spiritual journeys.

This post explores these streams of spiritual companionship, recognizing their distinctiveness while acknowledging their influence on what later became known as spiritual direction. A future post will focus on the Catholic development of spiritual direction, but here, we honor the broader roots that helped shape its foundation.

Syncletica of Alexandria from the Menologion of Basil II

The Desert Mothers and Fathers: Seeking the Sacred in Solitude

In the third and fourth centuries, Christian seekers withdrew into the deserts of Egypt, Palestine, and Syria to live lives of prayer, contemplation, and simplicity. These hermits, later called the Desert Mothers and Fathers, sought direct experience of the divine, often guiding others who came to them for wisdom. Their teachings, preserved in short sayings and parables, formed the foundation for later Christian monasticism and influenced spiritual direction through their emphasis on discernment, deep listening, and inner transformation.

Key Teachings & Practices:

• Sacred Companionship: Spiritual elders (Abbas and Ammas) guided seekers through relationship, not formal instruction.
• The Power of Silence: Contemplation, solitude, and interior stillness were central to their wisdom.
• Discernment: They emphasized careful listening and inner reflection to recognize the movement of the divine.

See below for links and references to Notable Figures & Readings.

Christian Mysticism: Direct Encounter with the Divine

Mysticism, the pursuit of direct experience of the sacred, has existed in Christianity from its earliest days. Christian mystics sought deep union with the divine through contemplation, ecstatic prayer, and visionary experience. Some mystical traditions thrived within institutional Christianity, while others remained at its edges, emphasizing direct divine encounter over formal structures. See also this post about Mysticism and Spiritual Companioning: https://abeltaine.blogspot.com/2025/03/mysticism-and-spiritual-direction.html

[For more about St. Teresa of Avila see this blog: https://abeltaine.blogspot.com/2025/03/sttheresa-of-avila-duende-and-spiritual.html]

Key Teachings & Practices:

• Contemplative Prayer: Stillness, meditation, and wordless communion with the divine.
• Vision & Revelation: Mystics often described encounters with the sacred beyond rational explanation.
• Inner Transformation: Mysticism emphasized personal spiritual awakening over doctrine.

See below for links and references to notable figures & readings.

Mysticism, with its emphasis on direct experience of the divine, profoundly shaped spiritual companionship across traditions. A future post will explore mysticism more deeply, tracing its influence within and beyond Christianity. [See post here: TBA]

Celtic Christianity: A Spirituality of Immanence and Wildness

While Roman Christianity developed as a structured hierarchy, Celtic Christianity retained a more organic, nature-based spirituality. Rooted in the British Isles, it integrated pre-Christian traditions with Christian belief, emphasizing the presence of the divine in the natural world, poetry, and everyday life. This spirituality deeply shaped later expressions of spiritual companionship, particularly through its emphasis on sacred relationship.

Key Teachings & Practices:

• God in All Things: The divine is revealed through nature, art, and daily experience.
• Poetry & Prayer: Spirituality is expressed through song, storytelling, and written prayer.
• Wandering & Pilgrimage: The Celtic practice of peregrinatio—setting out without a destination—mirrors the soul’s journey with the divine.

See below for links and references to notable figures & readings.

While Anam Cara is deeply rooted in Celtic Christian spirituality, it is distinct from formalized spiritual direction as developed in Catholicism. The two traditions share a commitment to sacred companionship, yet Anam Cara maintains a more egalitarian ethos.

Anam Cara: The Soul Friend

The Gaelic term Anam Cara translates to “soul friend,” describing a relationship of deep spiritual companionship. In the Celtic tradition, an Anam Cara was not a superior or teacher but a trusted companion on the spiritual journey. This form of spiritual friendship differs from Catholic (especially Ignatian) hierarchical models of spiritual direction, emphasizing mutuality, presence, and sacred relationship.

Historical Origins

In early Irish Christianity, anamchara referred to a spiritual advisor, mentor, or confessor—someone who provided guidance, wisdom, and companionship on one’s spiritual path. The concept is linked to the practice of peregrinatio (spiritual wandering) and the Celtic Christian emphasis on deep, personal relationships in spiritual life. Even before Christianity, there’s reason to believe that pre-Christian Irish spiritual traditions valued similar kinds of sacred companionship.

Anam Cara and Spiritual Direction: A Contrast

The use of the term Spiritual Director is falling into disuse, in part due to the older structures and styles of spiritual direction work being influenced by a more egalitarian ethos. Anam Cara has held this egalitarian ethos from the beginning. While an Anam Cara provides spiritual companionship, it differs from traditional spiritual direction in key ways:

• Reciprocity vs. Formal Guidance: The Anam Cara relationship is inherently mutual, where both individuals offer wisdom and support to one another. Traditional spiritual direction, in contrast, is typically structured, with a trained director assisting a directee in discerning the presence and movement of the divine.
• Companionship vs. Direction: Anam Cara embodies the essence of friendship on the spiritual path, whereas older styles of spiritual direction often followed a specific method of discernment and reflection.
• Sacred Presence: Both traditions nurture spiritual growth, yet Anam Cara emphasizes a personal, heart-centered connection rather than a formalized practice.
• Accountability: Typically, Anam Cara has no training or accountability built in other than one's own relationship with the sacred, whereas spiritual direction with trained companions provides for supervision, collegiality, and explicit ethical commitments.

While both traditions hold space for deep transformation, Anam Cara prioritizes presence and relationship over formal methodology. It serves as a reminder that spiritual companionship does not always require expertise—sometimes, the simple act of journeying alongside another is the most sacred gift we can offer.

A note of caution

The term Anam Cara (Anamchara in older Irish spelling) means “soul friend” in Irish and has deep historical and spiritual roots. While the phrase gained widespread popularity through John O’Donohue’s 1997 book Anam Ċara: A Book of Celtic Wisdom, the concept itself is much older and originates within early Irish monastic and spiritual traditions.

Modern Usage & Perception in Ireland

While John O’Donohue popularized Anam Cara internationally, many Irish people see it as an over-romanticized or commercialized term, especially outside of spiritual or academic circles. Some Irish speakers and scholars view its modern usage as somewhat sentimentalized compared to its original historical and theological meaning.

However, among those engaged in spiritual companionship, modern Druidry, or Celtic Christian traditions, the term still holds deep significance. Some in Ireland embrace it as a meaningful concept, while others see it as more of a poetic or mystical re-interpretation rather than a historically accurate representation of Celtic spirituality.

Many Streams, One River

The practice of spiritual direction as we know it today did not emerge in isolation. The wisdom of the Desert Mothers and Fathers, Christian mysticism, Celtic Christianity, and the Anam Cara tradition all contributed to a deep, sacred approach to spiritual companionship. While Catholicism later formalized spiritual direction, these traditions carried forward the heart of the practice—listening for the divine, walking alongside seekers, and honoring the sacred in each person’s journey. [See also this post on spirit tending around the world: https://abeltaine.blogspot.com/2025/03/spiritual-guidance-across-world.html]

A future post will explore how the Catholic Ignatian tradition institutionalized spiritual direction, [See post here: TBA], drawing from these roots while developing distinct practices. But for now, we recognize and honor the broader lineage that shaped what we call spiritual companioning today.

Beloved, you are whole, holy, and worthy,

Rev. Amy

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Further Reading & Resources

Desert Mothers & Fathers

• Benedicta Ward, The Sayings of the Desert Fathers – A collection of wisdom from the early Christian monastics. https://www.amazon.com/Sayings-Desert-Fathers-Benedicta-Ward/dp/0879079592

• Henri Nouwen, The Way of the Heart – A modern reflection on desert spirituality, emphasizing solitude, silence, and prayer. https://henrinouwen.org/books/the-way-of-the-heart/ Video: https://youtu.be/ZlFVEKi5JCs 

• Joan Chittister, The Desert Mothers: Spiritual Practices from the Women of the Wilderness – Explores the often-overlooked role of women in desert monasticism. https://www.amazon.com/Desert-Mothers-Spiritual-Practices-Wilderness/dp/0819221569

• Axia Women: “Desert Mothers Syncletica, Theodora, and Sarah” – A brief overview of three prominent Desert Mothers. https://www.axiawomen.org/wow/desert-mothers-syncletica-theodora-and-sarah

• Sister Joan Chittister on the Desert Mothers and Fathers – An interview on the relevance of these early monastics today. https://interfaithradio.org/Story_Details/The_Surprising_Relevance_of_Ancient_Desert_Monastics

• Mary Earle, The Desert Mothers – A book highlighting the spiritual wisdom of early Christian women. https://www.spiritualityandpractice.com/books/features/view/16777/the-desert-mothers

Christian Mysticism

• Thomas Merton, New Seeds of Contemplation – A classic work on Christian mysticism and the inner spiritual life. https://www.amazon.com/New-Seeds-Contemplation-Thomas-Merton/dp/0811217248

• Howard Thurman, Meditations of the Heart – A collection of writings blending mysticism, social justice, and deep spiritual reflection. http://archives.bu.edu/web/howard-thurman/virtual-listening-room

• The Cloud of Unknowing (Anonymous) – A medieval Christian mystical text on contemplative prayer. https://www.amazon.com/Cloud-Unknowing-Classics/dp/0140447628

• “Mysticism for All: Everyday Mysticism” (Oblate School of Theology) – A reflection on how mysticism is accessible to all. https://ost.edu/mysticism-for-all-everyday-mysticism/

Celtic Christianity & Anam Cara

• John O’Donohue, Anam Cara: A Book of Celtic Wisdom – A poetic and philosophical exploration of the Celtic concept of soul friendship. https://www.johnodonohue.com/

• Alexander Carmichael (ed.), Carmina Gadelica – A collection of Celtic prayers, hymns, and blessings from oral tradition. https://www.sacred-texts.com/neu/celt/cg.htm

Nouwen, Henri – The Way of the Heart – A short, contemplative book that invites us into the power of silence, solitude, and prayer as foundations for spiritual companionship. https://bookshop.org/p/books/the-way-of-the-heart-the-spirituality-of-the-desert-fathers-and-mothers-henri-jm-nouwen/18683289

• New Eden Ministry – A contemporary blog exploring Celtic Christian spirituality. https://newedenministry.com/

• Michael York, Pagan Mysticism: Paganism and the History of Mysticism – Examines mystical experience in pagan and Christian contexts. https://www.amazon.com/Pagan-Mysticism-Michael-York/dp/193629628X

This Heart of Spiritual Direction series is ©2025 Amy Beltaine, all rights reserved. You may freely reprint any blog post, website, or print resource. Simply include the following attribution, and if you print online, make the link at the end live:

Article ©2025 Amy Beltaine, all rights reserved. Reprinted with permission. This article and hundreds of others, along with other free resources are available at http://www.AmyBeltaine.info