My Approach to Pilgrimage

There are many paradigms for the study of pilgrimage. Pilgrimages have historically been studied by anthropologists, historians, and religious studies scholars. My perspective is somewhat unique in that I explore pilgrimages and pilgrims from a psychological framework. During my doctoral studies, I became interested in pilgrimage journeys after reading several books about the importance of such journeys to the cultures of the Middle East. Once I started delving into the literature about pilgrimages, I realized that, not only are pilgrimages the oldest form of travel, there are exemplars in nearly all cultures around the globe. Also, participation in pilgrimage journeys is growing worldwide. Given this fact, I became curious about the inner transformation resulting from these experiences. I soon discovered that the field of psychology has been historically silent on the topic of pilgrimage. So, I see my life’s work as building a bridge between the individual experiences of pilgrims and the pilgrimage phenomenon at large. There is something fascinating to me about people who leave their routine lives, often leaving a job or school or relationships, and venture into the unknown on a quest for meaning and connection.

I have been researching pilgrimage for almost a decade and have consistently found that pilgrimages can contribute to increased mental and emotional wellbeing.  For example, pilgrims report a greater sense of connection with themselves, with others, with nature, and with divinity. They also report a greater level of meaning in their lives during and after the pilgrimage journey. Further, pilgrims report a greater congruence related to identity - - this congruence is between who a pilgrim believes s/he is and the community of which s/he is a part. So, there is a reinforcement of one’s authenticity in the world. My work has also explored the developmental process of pilgrims’ experiences - - from the decision to go on a pilgrimage, the preparation that follows, the journey itself, and the return home. At each of these points, pilgrims report elements of transformation, connection and, in many cases, healing. 

From my perspective, pilgrimages contain three parts, and the sum is greater than the parts. The first part is the site(s). These place are typically imbued with meaning and can be places of religious significance, unique energy, or somewhere that is sacred to the individual. The second part of a pilgrimage is the pilgrim. A pilgrim self-identifies as such and brings individual and/or collective meaning to the site. The third part of a pilgrimage is the journey. This outer movement is a reflection of the inner self of the pilgrim. The pilgrim moves through a series of stages that make up the overall journey, which I mentioned above and will address in more depth in another post. Because of my focus on the individual pilgrim, I embrace all types of pilgrimage experiences that are meaningful to the individual. These can include traditional pilgrimages such as the Hajj or the Camino, but may also include journeys to one’s ancestral homeland, military battlefields, and sites significant to one’s identity. I do not endorse a solely religious approach to pilgrimage and have dedicated my research to amplifying the voices of all pilgrims.