Ramadan: Fasting as a Muslim Medium
Ramadan is the Islamic month filled with wondrous (re)commitments blossoming all over the planet, re-evaluating our relationships to Allah (The Divine/God), the world, our relationships, ourselves, and our bodies. It is best known for the ritual fasting that occurs in observation of the month. Fasting from food and water everyday between sunrise and sunset, if you are able. Exceptions range from pregnancy, menstruation, illness or health statuses preventing ability to safely fast, if a child, to name a few. This ritual fasting is taught to us as having many reasons: to become closer with God, engage in self-reflection and self-improvement, with it also bringing us many physical benefits. A common myth is that we fast in order to empathize with the poor, though with potential to be a small positive consequence for some, the main consequence being further pushing poor Muslims and non-Muslims to the margins and helping higher-income Muslims feel better about their fasting process (the source of this link is not endorsed, only the article). Nonetheless, fasting is full of beauty, full of rediscovery and potential for re-imaginings.
Fasting is not the only way to observe God and all of God’s manifestations. It is not the only way to engage in worship of Allah. But it is both one way to perform these practices, and an effective spiritual mechanism used to enhance the spirit’s ability to travel and be between worlds. Historically, it’s one of the easiest ways to loosen up the spirit and let it free.
When one’s spirit thins, it becomes easier for not just your Ancestors and other spirits to access you, but also for you to access them. Fasting is consistently utilized as a mechanism allowing for reception of special and often crucial messages from Allah/the Divine, and the many spiritual forces operating on our behalf. Examples of these may commonly be by way of (but not limited to) dreams and visions.
As a spiritualist but specifically a medium, I work with spirits everyday: my own and that of other people’s, when it comes to clients, friends and other family. In order to maintain adequate spiritual hygiene, spiritual discipline and also effectiveness in my work, I follow prescription to fast periodically. Fasting from food (and water) for certain amounts of time is not new to me, having been an ancestral strategic way for preparing one’s spirit for intense work. This fasting is not solely for the self, but rather also for work, taking into consideration the role and career as a diviner. However, my relationship to fasting when it comes to Ramadan is always changing.
Naturally, my capacity for channeling spirits in my body and what that looks like changes form and grows each year. Compared to last year’s Ramadan, I’m not only taking on more clients and having to do more spirit(ual) work for myself in my day-to-day, but also my relationship to my own spirits further evolved. Consequently, both the body’s needs and capacity are now different.
When spirits require water in order to move more fluidly around and within you, to what extent can you actually afford to not be fully hydrated at all times? There is less room for slip-ups (i.e not hydrating sufficiently). Water intake is different for you in these contexts anyway― the water you consume is not just for yourself, but for those being channeled.
Once the channeling must cease, there is then more water needed for recovery. Food also serves as an anchor, and can be recognized for its spiritual function of grounding the spirit. Eating continues to be one of the most effective ways to safely anchor oneself after not only fasting, but also after channeling and spirit travel.
What does it mean when fasting becomes a more complex process than before, due to the body being a shared vessel?
Those who are Muslim mediums experience an expanded notion of what it means to preserve the body. Candidly, there is less room for error. Significant care and intention has to go into every aspect of living, in order to guarantee a safe experience and life.
As I continued to fast for Ramadan this year, several times I had to ask myself, “Why am I fasting?”. It was critical to make sure I deeply understood and was able to adequately measure the reasons, to ensure I would not be bringing harm to myself. To allow fluidity in my fasting experience and thoughts around it, but with firm intention. Part of its answer was the consultation of my own Ancestors, many of West African Muslim traditionalist lineages: “Would you advise me to fast for Ramadan at this time? If not, what other forms of fasting am I meant to engage in at this time?”. As we fast, it is obligatory to constantly re-process and evaluate our relationship to our health, our bodies, and God. No matter who you are: As you engage in these various forms of abstinence, what are you simultaneously bringing in? If the answer is harm, then the situation has to be altered. That only means it is a learning process, not that you have failed.
May you recognize fluidity when it is needed, and continue to be respectful of your bodies, respectful of God, and all Creation.
May this Ramadan be a fulfilling experience for you, that only brings you great improvement, love, and divine interactions with Allah and your Ancestors.
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