Expressions of Divergence: Julian of Norwich as a model for a spirituality of autism

*Note on language:* I use identity-first language throughout this description rather than person-first language (autistic person vs. person with autism). Identity-first language is the preference of many autistic individuals, scholars, and activists.

In this presentation for the co-sponsored session of the Christian Spirituality and Religion and Disability Studies Units, I aim to delve into the distinct spiritual expressions of autistic individuals. To consider this topic, I examine the life and work of Julian of Norwich, a medieval mystic living in England during the 14th and 15th centuries. Julian is the author of *Revelations of Divine Love,* a historically significant and profound spiritual autobiography. I explore how her experiences, described in her work and biographies, intersect with contemporary understandings of autism. Throughout history, mystics have often provided exemplars of distinctive modes of Christian practice. Although it is speculative to interpret historical figures through contemporary concepts like autism, using Julian as a model illuminates the importance of recognizing diverse ways of experiencing Christian spirituality.

My analysis details how such an exploration enables us to understand more fully how spirituality may be expressed in autism. This approach contrasts with current research in psychology and cognitive science, proposing that adults with autism tend to reject religion and spirituality, unlike neurotypical individuals. Scholars believe that individuals with autism have an analytical cognitive process that leads them toward disbelief. In contrast, neurotypical individuals are viewed as having intuitive cognitive processes associated with higher levels of religious belief (Barrett, 2004, p. 18; Norenzayan et al., 2012). Additionally, within theology, autism has been used as a counter-example of normative theological concepts of humanity and humanity’s relationship to God (Leidenhag, 2021, p. 11). For example, theologians utilizing the psychology of autism emphasize that opening oneself to God requires relationality and note that these capacities do not extend to those with autism, even characterizing this way of being as sinful (Vanhoozer, 1997, p. 177; Stump, 2013). Christian theological frameworks and cognitive models of autism reinforce each other by saying that autistic deficits preclude genuine belief (Swinton, 2020, p. 25). However, these studies have not explored how spirituality in autism may be expressed in non-conventional ways. Though a few studies exist on autism and spirituality, this area remains under-researched.

Julian's religious life incorporates three significant elements of autism: differences in social communication, hyperfocus, and sensory sensitivity. Typically, autistic individuals experience what neurotypical individuals would consider "deficits" in social skills, such as difficulty maintaining eye contact or understanding non-verbal gestures and facial expressions. In addition, a key feature of autism is restricted interests, which means a person may focus on one project or subject with great intensity. Lastly, an autistic person may be sensitive to sensory stimuli and, therefore, be keenly aware of changes in their environment, themselves, and other living beings (Mallett & Timini, 2016).

First, regarding social communication, Julian was an anchorite who lived in solitude within an anchor cell, an unfamiliar way of life for most people in contemporary times. While some theologians characterize the inclination towards isolation as a counter to building relationships with God and others, it is highly probable that Julian intentionally chose this life to become closer to God. Moreover, the anchorite was accepted by the community. Church members and spiritual seekers likely relied on Julian's wisdom in their own lives of faith. (Wellesley, 2018; Windeatt, 2015) It is essential to understand that autistic solitude does not necessarily imply a lack of need for relationships. Autistic individuals possess unique modes of relating that fall outside the conventional standards of neurotypical behavior. Researcher Olivia Bustion (2017) found that autistic Christians often desire inclusion in faith communities but encounter exclusion due to differences in their socializing styles. As noted, the inclination to seek relief from social interaction is scrutinized within communities and the theological frameworks supporting those communities. Julian's distinct circumstances, living within a community yet engaged in a different mode of interaction, resonates with the autistic inclination towards different communication styles.

Secondly, Julian's writings demonstrate intense focus, a common trait in individuals with autism. Her writings revolve around her profound contemplation of God’s love, triggered by a period of illness she experienced in May 1373. Unlike other medieval mystics, Julian's writings focus solely on the revelations she received during this event rather than a series of encounters. She wrote a short text soon after her revelations and a longer text twenty years later. (Windeatt, 2015) While it is unclear whether she had other writings, her unwavering dedication to this mystical experience for decades resonates with the intense interests often seen in autistic individuals.

Lastly, sensory sensitivity is evident in Julian's vivid descriptions of her revelations. Comparative analysis suggests that Julian's descriptions may be viewed as a sensory experience similar to those observed in contemporary autism research. Researcher Ingela Visuri (2019) has investigated the elevated occurrence of unusual or mystical experiences in autistic individuals linked to diverse sensory stimuli. Furthermore, Julian uses various metaphors and images to describe God's love, such as a hazelnut, a mother, and clothing (Baker, 1994). Some, though not all, autistic individuals also conceive of concepts primarily in images, as illustrated by Temple Grandin (1995) in her book Thinking in Pictures. The use of metaphors to convey abstract ideas, such as love, draws parallels to the potential ways of conceiving autistic cognition. Autistic individuals frequently face exclusion due to their distinct cognitive and sensory traits; however, Julian's profound insights may have emerged precisely because of her heightened sensory sensitivity.

While this study does not seek to generalize about autism and spirituality, I argue that Julian can offer insights into autistic expressions of spirituality and can contribute to the ongoing dialogue on diverse spiritual experiences by exploring the intersections of mysticism and neurodivergence. I advocate for a more inclusive understanding of how past and present individuals engage with their spirituality.