fr. thomas keating, open mind. open heart. - john … · centering prayer habituates us to the...
TRANSCRIPT
CENTERING PRAYER... .At St. John NeumannLawyers Road, Reston, VA
7:00 PM on 1st and 3 Thursday of Month10:00 AM on 2nd and 4th Thursday
1. What is Centering Prayer? - It is an ancient practice of meditation within Christian tradition.
• “Centering prayer attempts to present teaching of earlier times (e.g., The Cloud of Unknowing,14th century classic) in updated fonm” Fr. Thomas Keating, Open Mind. Open Heart.
• “A wordless, trusting, opening of self to the divine Presence. Far from being advanced, it is thesimplest form of prayer there is.” -Cynthia Bourgeault, Centering Prayer.
• “Centering prayer is NOT a relaxation exercise, nor form of self-hypnosis, nor charismatic gift.Centering prayer is movement beyond conversation with Christ to communion with God.Centering prayer habituates us to the language of God which is silence.” T. Keating
• “Silence is God’s first language.” St. John of the Cross (16th century mystic).
2. Why do we do Centering Prayer?
• Tried and true practice for deepening spiritual growth... from the time of the Desert Fathers &Mothers through the present times (e.g. Thomas Merton, Fr. Keating).
• Ash Weds. gospel from Matt. 6- Jesus directs that when we desire to pray, we “go to our innerroom and shut the door.”
• “Even when the outer world has been wrestled into silence, we still go right on talking,worrying, arguing WITHIN ourselves, daydreaming, fantasizing. To encounter those deeperreaches of our being, where our own life is constantly flowing out of and back into divine life,what first seems to be needed is some sort of interior onloff switch to tone down the innertalking as well. That’s probably the simplest way to picture what Centering Prayer is. At root,it is a very simple method for reconnecting us with that natural aptitude for the inner life, thatsimplicity of our childhood, once our adult minds have become overly complex and busy.”
C. Bourgeault• “We surrender to the attraction of interior silence, tranquility and peace. We do not try to feel
anything, reflect upon anything. Without effort, without trying, we sink into this Presence,letting everything else go. Let Love alone speak: the simple desire to be one with the Presence,to forget self, to rest in the Ultimate Mystery.In Presence, I know that I am kiiown. Everything in my life is transparent in this Presence,which knows everything about me—all weaknesses, brokenness, sinfulness, and still loves meinfinitely.The Presence is healing, strengthening, refreshing... .non-judgmental. self-giving, seeking noreward, boundless in compassion.” T. Keating
• And when we tie ourselves more to God in centering prayer, we then experience “healing,strengthening, refreshing” and are ourseJves more capable of being “non-judgmental, selfgiving, seeking no reward” and compassionate. Why try centering prayer? That is why.
For more information, including local groups that gather weekly, see:Contemplative Outreach of Northern Virginia (CONOVA)
How Do We Do Centering Prayer?
Body Posture: Sit comfortably so you forget your body (try hands on thighs& sitting in chair, relaxed shoulders, feet balanced on floor, eyes closed).
2. Establish intention to open your heart to God and turn off your mind/ego.Express this in an opening prayer. Consider either or both to start with:
• “I lift myself up to you, 0 Lord, with a gentle stirring of love. Desiringyou for your own sake, to be with You, and NOT to get anything fromYou.” ---adapted from The Cloud of Unknowing
• “Be--- Still--- andKnow---Thatlam--- God!”-Psalm46:1OEach time drop one word or phase until you end up at “Be” as only word.
3. Whenever your thoughts drift - as they will - come back to your intention ofbeing open to God. Consider words — “I will return to my meditation,” orconsider focusing on breathing in and out, or imagine letting go of yourthoughts and watching them pass away like clouds or leafs in a river.
4. Also you can try to repeat your own phrase or word during meditation. Forinstance, when breathing in, I sometimes say “Loved” to myself and onbreathing out, I then say “Love”.
Whatever --- you chose your own word or words and they can change fromday to day!
5. Every meditation is a success — so long as it is your intention to be with God!
6. At end of your prayer time (aka: “sit”), come out slowly.. .this enables you tobetter bring atmosphere of silence into daily life.
“Gradually, after deliberately choosing quiet times with God, our heart begins to sharpen its perceptionof God’s Presence. The quiet of God begins to speak and direct us, and our heart becomes more finelytuned to the frequency that God uses to speak to us.”
“when your tongue is silent, you can rest in the silence of the forest.when your imagination is silent, the forest speaks to you, tells you of its unreality and of the Reality ofGod. But when your mind is silent, then the forest becomes magnificently real and blazes triumphantlywith the Reality of God.”
Both are from Thomas Merton on contemplative prayer and silence.
‘ii
MEDITATION 101
1. Set comfortably so you forget your body (by hands on thighs& sifting in chair).
2. Close your eyes.
3. Start with:
I lift myself up to you, 0 Lord, with a gentle stining of love.Desiring you for your own sake and NOT for your gifts.
4. Whenever your thoughts drift, come back to your intention ofbeing open to God the words — “I will return to mymeditation”.
5. Every meditation is a success — so long as it is your intentionto be with God!
6. Peaceful way to start Psalm 46, verse 10
Be--- Still--- andKnow---Thatlam---God!
Each time drop one word or phase until you end up at “Be”alone/only.
7. Also you can try to repeat your own phrase or word duringmeditation. For instance, when breathing in, I sometimes say“Loved” to myself and on breathing out, I then say “Love”.
Whatever --- you chose your own word or words and theycan change from day to day!
Som
ePr
actic
alPo
ints
I.Th
em
inim
umtim
efo
r thi
spr
ayer
is20
min
utes
.T
’.t
perio
dsor
ere
com
men
ded
each
cLi
one
fin’
thin
gin
the
mor
ning
and
the
othe
r in
the
afte
rnoo
nor
earl
yev
enin
g.W
ithpr
actic
eth
etim
em
aybe
exte
nded
to30
min
utes
orlo
nger
.2.
The
end
ofth
epr
ayer
perio
dca
nbe
indi
cate
dby
atin
ier
whi
chdo
esnu
tha
vean
audi
ble
tick
orlo
udso
und
whe
nit
goes
oW.
3.Po
ssib
leph
ysic
alsy
mpt
oms
durin
gth
epr
ayer
a.V
iem
ayno
tice
slig
htpa
ins,
itche
s,or
twiic
hes
inva
rious
pads
ofth
ebo
dyor
age
nera
lized
sens
eof
rest
less
ness
.T
hese
amus
ually
due
toth
eun
tyin
gof
emot
iona
lkno
tsin
the
body
.b.
We
may
notic
ehe
avin
ess
orlig
htne
ssin
oure
xire
miti
es.
This
isus
ually
due
toa
deep
leve
lofs
ptnh
inl
atte
ntiv
enes
s.c,
Inal
lca
ses
ive
pay
noat
tent
ion
and
ever
-so
-gen
tly
retu
rnto
the
sacr
edw
ord.
4.Th
epnnci
flflu
ttsof
cent
erin
gpr
ayer
amcx
penc
nccd
inda
ilylif
ean
dno
tdin
ing
the
pray
erpe
riod
.5.
Cen
terin
gPr
ayer
fam
iliai
ues
usw
ithG
Oth
first
lang
uage
win
chis
sile
nce.
Poin
tsfo
rF
urth
erD
evel
opm
ent
I.Th
ning
die
pray
erp-
’rüt
vario
uski
nds
ofth
ough
ts‘v
a.O
rdin
ary
wan
deri
ngs
ofth
eim
agin
atio
nor
mem
ory.
Ii.T
houg
hts
and
fcct
ings
that
give
nse
toat
trac
tions
orav
ersi
ons.
c.In
sigh
tsan
dps
ycho
logi
calb
reak
thm
ugfr
.d.
Self-
refle
ctio
nssu
chas
,“H
owam
Itlo
ingT
’,
-mug
peac
eis
just
grea
t!”ef
lTho
ught
san
dIc
elin
gsth
aiw
ise
from
the
unlo
adin
gof
the
unco
nsci
ous.
CW
hen
enga
ged
with
any
ofth
ese
thou
ghts
retu
rnev
er-s
o-ge
ntly
toth
esa
cred
nuid
.2.
Dun
ngth
ispr
ayer
tie
ovoi
dan
alyz
ing
our
expe
rie
nce,
hatb
orin
gex
pect
aiio
ns, o
rai
min
gat
som
esp
ecif
icgo
alsu
chas
:a.
Rep
eatin
gth
esa
cred
wor
dco
ntin
uous
ly.
b.H
avin
gno
thou
ghts
.e.
Mak
ing
the
min
da
blan
k.d.
Feel
ing
peac
eful
orco
nsol
ed.
e.A
chie
ving
asp
intu
alex
perie
nce.
(Ope
nM
ind,
Ope
nH
eart
)
Way
sto
Dee
pen
Our
Rel
atio
nshi
pw
ith
God
I.Pr
actic
etw
o20
-30
min
ute
peri
ods
ofC
ente
ring
Pray
erda
ily.
2.Li
sten
toth
eW
ord
ofG
odin
Scri
ptur
ean
dst
udy
Ope
nM
ind.
Ope
nH
eart.
3.Se
lect
one
ortw
oof
the
spec
ific
prac
tices
for
ever
yday
life
assu
gges
ied
inO
flL’n
Min
d.O
pen
Hor
n.4.
Join
aw
eekl
yC
ente
ring
Pray
erG
roup
.a.
Iten
cour
ages
the
mem
bers
ofth
egr
oup
tope
rsev
ere
inth
eiri
ndiv
idLi
atpr
actic
es.
b.It
prov
ides
anop
port
unity
for
furt
her
inpu
ton
are
gula
rba
sis
thro
ugh
tape
s,re
adin
gs,
and
disc
ussi
on.
c.It
offe
rsan
oppo
rtun
ityto
supp
ort
and
shar
eth
esp
iritu
aljo
urne
y.
Wha
tCen
teri
ngPr
ayer
Isan
dIs
Not
a.It
isno
ta
tech
niqu
ebu
ta
way
ofcu
ltiva
ting
ade
eper
rela
tions
hip
with
God
.b.
Itis
not a
rela
tatio
nex
erci
sebu
tit
ni’
hequ
itere
ftes
hing
.c.
ftis
not a
than
ofse
lf-h
ypno
sis
but a
way
toqu
iet t
hem
ind
whi
lem
aint
aini
ngits
aler
tnes
s.d.
Itis
nota
char
ism
atic
gift
buta
path
ofun
nsfo
mut
ion.
e.It
isno
t apa
m-p
sych
olog
ical
expe
rienc
ebu
tan
exet
tise
offa
ith,h
ope
and
self
less
love
.f.
Itis
not
limite
dto
the
“fel
t”pr
esen
ceof
Gad
but
ism
dxs
ade
epen
ing
offa
ithin
God
’sab
idin
gp
scn
cag.
Itis
not r
efle
ctiv
eor
spon
tane
ous
pray
er, b
utsi
mpl
yre
stin
gin
God
beyo
ndth
ough
ls.t
intd
s,an
dem
otio
ns.
For
info
rmat
ion
and
reso
urce
sco
ntac
t:C
onte
mpl
ativ
eO
utre
ach,
Ltd
.10
Park
Plac
e,21
flooi
’Su
iteB
But
ler,
NJ
0740
5Te
l:(9
73)
838—
3384
.Fa
x:(9
73)
492-
5795
Emai
l:of
lice@
coub
eack
onj
Vis
ttou
rw
ebsi
teat
ww
w.c
onte
mpl
ativ
eout
roac
h.or
gfo
reve
nts,
tetir
ats,
artic
les,
and
the
on-li
nebo
okst
ore,
‘Be s
till w
dh
inii
’th
atla
mG
od.”
Pm1m
46: 1
0C
onte
mpl
ativ
eP
raye
rW
em
ayth
ink
ofpr
ayer
asth
ough
tsor
feel
ings
e,tp
ress
edin
‘cor
ds.
But
this
ison
lyon
eex
pres
sion
.In
the
Chr
istia
ntra
ditio
nC
onte
mpl
ativ
ePr
ayer
isco
nstd
emd
tobe
ihe
pure
gift
ofG
od.
Itis
the
open
ing
ofm
ind
and
hear
t—
oww
hole
bein
g-
toC
oil,
the
Ulti
mat
eM
yste
ry,
beyo
ndth
ough
ts,
wor
ds,
and
emot
ions
.T
hrou
ghgr
ace
we
open
our
awar
enes
sto
God
who
mw
ekn
owby
faith
isw
ithin
us,
clos
erth
anbr
eath
ing,
clos
erth
anth
inki
ng,
clos
erth
anch
oosi
ng-
clos
erth
anco
n-se
ious
ness
itse
lf.
Cen
teri
ng
Pra
yer
Cen
teri
ngPr
ayer
isa
met
hod
desi
gned
tofa
cilit
ate
the
deve
lopm
ent
ofC
onte
mpl
ativ
ePr
ayer
bypr
epar
ing
our
Facu
lties
tore
ceiv
eth
isgi
ft.
Itts
anat
tem
ptto
pres
ent
the
teac
hing
ofea
rlie
rtim
esin
anup
date
dfo
rm.
Cen
teri
ngPr
ayer
isno
tm
eant
tore
plac
eot
her
kind
sof
prny
eqra
ther
itca
sts
ane
wlig
htan
dde
pth
ofm
eani
ngon
them
.It
isat
the
sam
etim
ea
rela
tions
hip
with
God
and
adi
scip
line
tofo
ster
that
rela
tions
hip.
l’hi
sm
etho
dof
pray
eris
am
ovem
ent
beyo
ndco
nver
satio
nw
ithC
hris
tto
com
mun
ion
will
3H
im.
The
olog
ical
Bac
kgro
und
The
sour
ceof
Cen
teri
ngPr
ayer
,as
inal
lm
etho
dsle
ndin
gto
Con
tem
plat
ive
Pray
er,
isth
etn
dwel
ling
Tri
nity
:Fa
ther
,So
n,an
dH
oly
Spiri
t-T
hefo
cus
ofC
ente
ring
Pray
eris
the
deep
enin
gof
our
rela
tions
hip
with
the
livin
gC
hris
t.It
tend
sto
build
com
mun
itie
sof
faith
and
bond
the
mem
bers
toge
ther
tri
mut
ual
frie
ndsh
ipan
dlo
ve.
Th’
heM
etho
dof
CE
NT
ER
ING
PR
AY
ER
frr-
THE
PRA
YER
OP
C0N
SHN
TBV
TtIO
NIA
SK
LSnN
G
2(10
6C
omen
sp!a
iar
Out
reac
h.li
d.
The
Roo
tof
Cen
teri
ngP
raye
r
List
emng
toth
eso
nIof
Cod
inSc
npm
m(L
etno
Dtv
ma)
isa
tmth
nona
iw
ayol
culu
tatin
gfr
iend
ship
with
Chn
st.
Itis
aw
ayof
liste
ning
toth
ete
xts
of5
mw
asif
’ww
ere
mco
nver
sati
onw
ithC
hris
t and
Hc
wet
esu
gges
ting
the
topi
csof
cmw
crsa
t,on
.Th
eda
ilyen
coun
terw
ithC
hris
tand
refle
ctio
non
His
war
dle
ads
beyo
ndm
ere
acqu
nint
ance
slup
toan
attit
ude
cifr
ends
lup,
trust
,and
love
.C
onve
rsat
ion
sim
plifi
esan
dgi
ves
“uy
toco
mm
unin
g.G
rego
ryth
eG
reat
6th
cent
ury)
insu
nena
nzln
gth
eO
msu
anco
ntem
plat
ive
tra
ditio
ncp
re.s
sed
itas
‘test
ing
inGo
cU’
This
was
the
clas
sica
lm
eani
ngof
Con
tem
plat
ive
Pray
erin
the
Chr
istia
ntra
ditio
nfo
rthe
first
sixt
een
cent
urie
s.
Wis
dom
Sayi
ngof
Jesu
sC
ente
ring
Pray
eris
base
don
the
wis
dom
sayi
ngof
Jesu
sin
the
Serm
onon
the
Mou
nt“.
..Brn
nlre
n.w
irzpr
u.I:
goto
1731
cr11
10cr
raD
io,
clos
e(li
edo
oran
dpm
;to
,or,
rFat
her
insc
arf.
Aci
d;v
nrPu
ritan
irro
sees
inse
em,
will
;rii
u,d
ivu•’
MT
6:6
Itis
also
insp
ired
byw
ntm
gso
imaj
or
conm
buto
rsto
the
Chr
istia
nco
ntem
plat
ive
herit
age
incl
udin
gJo
hnC
assm
n,th
ean
onym
ous
auth
orof
The
Clo
udof
Uth
rou’
ing.
Fran
cis
deSa
les.
Tere
saof
Avi
la.
John
ofth
eC
rass
,Thó
ri,se
ofLi
sten
s,an
dTh
omas
Mer
ton.
Cen
teri
ngP
raye
rG
uide
lines
1.C
hoos
ea
socr
edw
ord
asth
esy
mbo
lor
your
Inte
ntio
nto
cons
ent
toG
od’s
pres
ence
and
nett
onw
ithi
n.(O
pen
Min
d,O
pen
Hea
rt,
Tho
mas
Kea
ting
)
I.T
hesa
cred
wor
dex
pres
ses
our
inte
ntio
nto
cons
entt
oG
od’s
pres
ence
and
actio
nw
ithin
.2.
The
sacr
edw
ord
isch
osen
duri
nga
bnef
peri
odof
pray
erw
the
Hol
yS
piri
t.U
sea
wor
dof
one
ortw
osy
llabl
es,
such
as:
God
,Je
sus,
Abb
a,Fa
ther
,M
othe
r,M
ary,
Am
en.
Oth
erpo
ssib
ihtie
sin
clud
e:Lo
ve,
Lis
ten,
Peac
e,M
ercy
,Le
tG
o,Si
lenc
e,St
illne
ss,
Faith
, Tru
st.
The
Gui
deli
nes
I.C
hoos
ea
sacr
edw
ord
asth
esy
mbo
lof
your
inte
ntio
nto
cons
entt
oG
od’s
pres
ence
and
actio
nw
ithin
.
2.Si
tting
com
forta
bly
and
with
eyes
clos
ed,
settl
ebr
iefl
yan
dsi
lent
lyin
trod
uce
the
sacr
edw
ord
asth
esy
mbo
lof
your
cons
ent
toG
od’s
pres
ence
and
actio
nw
ithin
.
3.W
hen
enga
ged
with
your
thou
ghts
*,re
turn
ever
-so-
gent
lyto
the
sacr
edw
ord,
4.A
tthe
end
ofth
epm
yer
perio
d,re
mai
nin
sile
nce
with
eyes
clos
edfo
ra
coup
leof
min
utes
.
¶hou
ghts
incl
ude
body
sens
atio
ns.
feelt
ogs.
Imag
es,
and
refl
ecti
ons
3.In
stea
dof
asa
cred
wor
d,a
sim
ple
inw
ard
glan
ceto
war
dth
eD
ivin
eP
rese
nce,
orno
tici
ngon
e’s
brea
thm
aybe
mor
esu
itab
lefo
rso
me
pers
ons.
The
sam
egu
idel
ines
appl
yto
thes
esy
mbo
lsas
toth
esa
cred
wor
d.4.
The
sacr
edw
ord
issa
cred
not
beca
use
ofits
inhe
rent
mea
ning
,bu
tbe
caus
eof
the
mea
ning
we
give
itas
the
expr
essi
onof
our
inte
ntio
nto
cons
ent.
5.H
avin
gcl
tose
na
sacr
edw
ord,
we
dono
tch
ange
itdu
nng
the
pray
erpe
riod
beca
use
thnt
wou
ldbe
enga
ging
thou
ghts
.
II.
Sit
ting
com
fort
ably
and
with
eyes
clos
ed,
settl
ebr
iefl
yan
dsi
lent
lyIn
trod
uce
the
sacr
ed;%
ord
asth
esy
mbo
lof
your
cons
ent
toG
od’s
pres
ence
and
actio
nw
ithi
n.
I“S
ittin
gco
mfo
rtab
ly”
mea
nsre
lativ
ely
com
fort
ably
soas
net
toen
cour
age
slee
pdu
nng
the
time
ofpr
ayer
.2.
Wha
teve
rsi
tting
posi
tion
we
choo
se.
we
keep
the
back
stra
ight
.3.
We
clos
eou
rey
esas
asy
mbo
lof
letti
nggo
ofw
hat
isgo
ing
onar
ound
and
with
inus
.4.
We
intr
oduc
eth
esa
cred
wor
din
war
dly
asge
ntly
asla
ying
afe
athe
ron
api
ece
ofab
sorb
ent
cotto
n.5.
Shou
ldw
efa
llas
leep
upon
awak
enin
gw
eco
ntin
ueth
epr
ayer
.
lii.
Whe
nen
gage
dw
ithyo
urth
ough
ts,
retu
rnev
er.s
o-gc
ntly
toth
esa
cred
wor
d.
I.“T
houg
hts”
isan
umbr
ella
term
for
ever
ype
rcep
tion,
incl
udin
gbo
dyse
nsta
tions
,se
nse
perc
eptio
ns,
feel
ings
,im
ages
,m
emor
ies,
plan
s,re
ficc
dons
,co
ncep
ts.c
omm
enta
ries,
and
spir
itual
expe
rienc
es.
2.T
houg
hts
are
anin
evita
ble,
inte
gral
and
norm
alpa
nof
Cen
tenn
gPr
ayer
3.B
y“r
eturn
ing
evcr
-so-
gcnt
lyto
the
sacr
edw
ord”
am
inim
umof
effo
rtis
indi
cate
d.T
his
isth
eon
lyac
tivity
we
initi
ate
dunn
gth
etim
eof
Cen
teri
ngPr
ayer
.4.
Dur
ing
the
cour
seof
Cen
teri
ngPr
ayer
,the
sacr
edw
ord
may
beco
me
vagu
eor
disa
ppea
r.
ttA
tth
een
dof
the
pray
erpe
riod
,re
mai
nin
sile
nce
with
eyes
clos
edfo
ra
coup
leof
min
utes
.
I.T
head
ditio
nal
2m
inut
esen
able
sus
tobr
ing
the
atm
osph
ere
ofsi
lenc
ein
toev
en’d
aylif
e.2.
Ifth
ispr
ayer
isdo
nein
ngr
oup,
the
lead
erm
aysl
owly
reci
tea
pray
ersu
chas
the
t.ord
’sPr
ayer
.vh
ile
the
othe
rslis
ten.
Lec
do
DM
na
and
Cen
teri
ng
Pra
yer
Lat,
.an
dC
ente
ring
Pra
yer
are
two
dist
inct
pray
erfo
rms.
LeM
toég
isa
read
ing,
refl
ecti
ng,
resp
ondi
ngan
dre
stin
gin
the
wor
dof
God
that
help
son
egr
owtn
rela
tions
hip
with
God
.
Cen
teri
ngP
raye
ris
am
etho
dor
pray
erin
whi
chit
cons
ent
10re
stin
God
spr
esen
ce.
Itis
apr
ayer
that
mov
esus
beyo
ndco
nver
satio
nvi
thC
hris
tto
com
mun
ion
with
Him
.It
pre
pare
sus
tore
ceiv
eth
egi
ftof
cont
empl
atio
n.
agi
ltto
Cen
teri
ngP
raye
r.A
sou
rre
latio
nshi
pw
ithG
odde
epen
sw
ew
illbe
rene
wed
inou
rin
tent
ion
tore
stw
ithG
odin
Cen
teri
ngPr
ayer
.
Cen
teri
ngP
raye
ris
agi
lltoL
b5
âa
asit
rite
sus
from
obst
acle
sto
hear
the
wor
dof
God
ona
muc
hde
eper
leve
linL
âa.
Lec
ilo
Dlv
lna
and
Bib
leS
tudy
Bib
leSt
udy
isth
ew
adin
gof
the
scri
ptur
esb
rin
form
atio
nan
dan
unde
rsta
ndin
gof
the
con
text
ofth
epa
ssag
e.It
prov
ides
aso
lidco
ncep
tual
back
grou
ndfo
rth
epr
actic
eof
Len
aD
hi,,a
.
Let-d
o0
/ti/
na
isa
refl
ectiv
ere
adin
gof
scri
pLu
re.
Itis
am
etho
dof
pray
erth
atle
ads
usin
toth
ede
eper
mea
ning
ofsc
ript
ure
and
the
Inns
form
atio
nof
our
lives
.A
cont
empl
ativ
ere
adin
gof
the
Scri
ptur
esis
com
pati
ble
with
veIl
grou
nded
inte
rpre
tatio
nof
the
Bib
le.
BE
CO
MIN
GA
Wor
n)O
FG
OD
Bárg
as
Vbt
mei
L,S
the
Woi
dn
/Co
dis
apr
oces
sth
atha
ppen
sas
we
fait
hMly
read
,re
flec
t,re
spon
dan
dre
stin
God
’sW
ord.
4,
afl*
nde
n/te
asin
gin
Cod
’sp
i’n
ace
beco
mes
apa
rtor
our
daily
lives
.W
ebe
com
ea
chan
nel
ofG
od’s
pres
ence
toot
hers
.
ZM
ngL
vin
kn
with
&dw
ear
eab
leto
tran
scen
dou
rsel
ves
asth
e“c
ente
r”an
dex
peri
ence
all
inG
odan
dG
odin
all.
Onaay
banw
es- o
nen
&th
eD
hãe
En
agy
We
beco
me
mer
cilli
l,co
mpa
ssio
nate
and
lov
ing
asG
odis
mer
cifu
l,co
mpa
ssi
onat
ean
dlo
ving
.
Con
tem
plat
ive
Ont
reac
h,L
td.
10Pa
rkPl
ace,
2Fl
oor
Suite
BB
utle
r,N
J07
405
Tel:
(973
)53
8-33
84I
Fax:
(973
)49
2-57
95E
mai
l:of
lice
cout
reac
h.or
g
Vis
itou
rw
ebsi
teat
ww
w.c
onic
mpl
ativ
eout
reac
h.or
gfo
reve
nts,
reut
ats
and
the
on-l
ine
book
stor
e.
Lec
ifo
DM
na
£eto
,Oh
âais
one
ofth
egr
eat
trea
sure
sof
the
Chr
istia
ntr
aditi
onof
pray
er.
Itm
eans
Div
ine
Rea
ding
,w
hich
isre
adin
gth
ebo
okw
ebe
lieve
tobe
divi
nely
insp
ired
.T
his
trad
ition
ofpr
ayer
flow
sou
tof
aH
ebre
wm
etho
dof
stud
ying
the
Scri
ptur
esw
hich
was
calle
dhaj/
oI,
.ht
ohw
asan
inte
ract
ive
inte
rpre
tati
onof
the
Scri
ptur
esby
mea
nsof
the
free
use
ofth
ete
xtto
expl
ore
itsin
ner
mea
ning
.It
was
pan
ofth
ede
votio
nal
prac
tice
ofth
eJe
ws
inth
eda
ysof
Jesu
s.
Lis
teni
ngto
the
Wor
dof
God
InS
crip
ture
Lis
teni
ngto
the
wor
dof
God
inSc
ript
ure
(Led
ilo0
/i’r
na)
isa
trad
ition
alw
ayof
cult
ivat
ing
frie
ndsh
ipw
ithC
hris
t.It
isa
way
oflis
teni
ngto
the
text
sof
Scri
ptur
eas
ifw
ew
ere
inco
nver
satio
nw
ithC
hris
tan
dH
ew
ere
sugg
estin
gth
eto
pics
ofco
nver
satio
n.T
heda
ilyen
coun
ter
with
Chr
ist
and
refl
ecti
onon
His
wor
dle
ads
beyo
ndm
ere
acqu
aint
ance
ship
toan
attit
ude
offr
iend
ship
,tr
ust,
and
love
.C
onve
rsat
ion
sim
plif
ies
and
give
sw
ayto
com
mun
ing.
Gre
gory
the
Gre
at(6
thce
ntur
y)in
sum
mar
izin
gth
eC
hris
tian
cont
empl
ativ
etr
aditi
onex
pres
sed
itas
“res
ting
inG
od.”
Thi
sw
asth
ecl
assi
cal
mea
ning
ofC
onte
mpl
ativ
ePr
ayer
inth
eC
hris
tian
trad
ition
for
the
firs
tsi
xtee
nce
ntur
ies.
LE
CH
0D
wP
A
Am
LIST
ENIN
G1’
OTH
EW
OR
DO
FG
OD
INS
cmrw
an
C2X
7C
b’i
awp/a
theO
anr4
,L
td
Mon
astic
For
mof
Lec
ifo
DM
naT
he
Met
ho
dofL
ecil
oD
ivin
aSc
hola
stic
For
mof
Lec
iloD
ivin
a
The
mon
astic
Form
ofte
d/a
Dfiv
nais
anan
cien
tm
etho
dth
atw
aspr
acti
ced
byth
eM
othe
rsan
dFa
ther
sof
the
Des
ert
and
late
rin
mon
aste
ries
both
East
and
Ves
t.T
hem
onas
ticw
ayis
unsi
rucw
red.
One
liste
nsto
the
wor
dof
God
ina
part
icul
arpa
ssag
ech
osen
for
the
occa
sion
and
then
one
follo
ws
the
attr
actio
nof
the
Spir
it.T
his
met
hod
can
also
bepr
ayed
ina
grou
p.
Gui
delin
esfo
rM
onas
ticL
ecif
oD
iviu
n
Mom
ent
One
:L
ecU
u)R
ead
the
Sert
ptitr
epa
ssag
efo
rth
efi
rst
ttme
Lis
ten
with
the
“car
olyo
urhe
art.”
Vlt
atph
rase
,se
nten
ceor
even
one
wor
dsl
ands
out
toyo
u?B
egin
tore
peal
that
phra
se,
scnt
encc
oron
ew
ord
av
er
and
over
,al
low
ing
itto
settl
ede
eply
inyo
urhc
art.
Sim
ply
retu
rnIa
the
repe
titio
nof
the
phra
se,
sent
ence
oron
ew
ord,
savo
ring
itin
your
hear
t.
Mom
ent
Tw
o:(M
edit
ado)
Ref
lect
relis
hth
ew
ords
.Le
tth
emre
soun
din
your
hear
t.Le
tan
attit
ude
ofqu
iet
rece
ptiv
enes
spe
rmea
teth
epm
ycr
time.
Be
atte
ntiv
eIa
wha
tsp
eaks
10yo
urhe
art.
Mom
ent
Thr
ee:
(Ora
do)
Res
pond
spon
tane
ousl
yas
you
cont
inue
tolis
ten
toa
phra
se,
sent
ence
orw
ord.
Apr
ayer
ofpr
aise
,th
anks
givi
ngor
pelit
ion
may
aris
e.O
ffer
that
pray
er,
and
then
retu
rnto
repe
atin
gth
ew
ord
in
your
hear
t
Mom
ent
Fou
r:C
onte
mpl
atio
)R
est
inG
od.
Sim
ply
“be
with
”G
od’s
pres
ence
asyo
uop
enyo
urse
lfto
adc
eper
hean
ngof
the
Vor
dof
God
.tf
you
feel
draw
nba
ckto
the
scri
ptur
es,
follo
wth
ele
adof
the
Spir
it.
Gro
win
gin
Rel
atio
nshi
p
Gm
wln
gln
rela
tion
ship
with
God
isa
proc
ess
like
any
othe
rre
latio
nshi
p.W
ene
edto
begi
nby
liste
ning
and
ente
ring
into
dial
ogue
with
God
’sw
ord,
As
the
dial
ogue
unfo
lds
we
will
disc
over
diff
eren
tw
ays
ofbe
ing
inre
lati
onsh
ip;
diff
eren
tm
omen
tsof
bein
gw
ithG
od.
The
rear
eth
em
omen
tsof
liste
ning
toth
eot
her
and
pond
erin
gth
em
eani
ngof
hisT
her
wor
ds.
The
rear
eth
em
omen
tsof
resp
ondi
ngan
ddi
alog
uing
,as
vell
asbe
ing
with
the
othe
rw
hen
now
ords
need
tobe
said
.
Are
lati
onsh
ipw
ithG
odis
also
mad
eup
ofm
any
mom
ents
.T
hese
mom
ents
may
com
ein
any
orde
r.
Beg
inby
vnlk
ing
thro
ugh
each
mom
ent,
taki
ngas
muc
htim
eas
need
ed,
The
rear
eno
“sho
ulds
,ou
ghts
orm
usts
.’L
iste
nw
ithth
eea
rof
your
hear
tan
dle
tth
edi
alog
uew
ithG
odun
fold
inits
own
lime
and
let
the
Hol
ySp
irit
take
the
lead
.
We
need
totr
ust
that
God
isea
ger
tobe
with
usan
dto
sham
with
usth
etn
ner
peac
ean
dfr
eedo
mw
ede
sire
.
Thi
sw
ayof
prac
ticin
gte
c/la
Dhi
’rna
deve
lope
din
the
Mid
dle
Age
sat
the
begi
nnin
gof
the
Scho
last
icPe
riod.
At
this
time,
ther
ebe
gan
ate
nden
cyto
com
part
men
tali
zeth
esp
iritu
allif
e.A
sth
iste
nden
cygr
ew,t
heem
phas
isw
aspl
aced
mom
upan
ratio
nal
anal
ysis
and
less
onpe
rson
alex
peri
ence
.T
hesc
hola
stic
form
divi
des
the
proc
ess
into
stag
esor
step
sin
ahi
erar
chic
alpa
ttern
.T
hesc
hola
stic
met
hod
isa
good
way
tole
arn
tec!
iaD
/i’irn
zw
heth
erpr
ivat
ely
orin
agr
oup.
Gui
delin
esfo
rSc
hola
stic
Lec
ifo
Div
ina
Ste
pO
net
Rea
dth
epa
ssag
e,en
cour
agin
gev
eryo
neto
liste
nw
ithth
e“e
arof
thei
rhe
art.”
Wha
tph
rase
,se
nten
ceor
even
one
wor
dst
ands
out
toyo
u?
Ste
pl’
wo:
Rea
dth
epa
ssag
eag
ain
and
Ref
lect
onth
ew
ord
ofG
od.
Enc
oura
geev
eryo
neto
beaw
are
ofw
hat
touc
hes
them
,ath
ough
tor
refl
ectio
nth
atis
mea
ning
ful.
Allo
wa
min
ute
ortw
oof
sile
nce.
Ste
pT
hree
:R
ead
the
pass
age
agai
nan
dR
espo
ndsp
onta
neou
sly
toth
ew
ord
ofG
od.
Be
awar
eof
any
pray
erth
atri
ses
upw
ithin
that
expr
esse
sth
eex
peri
ence
.A
llow
am
inut
eor
two
ofsi
lenc
e.
Step
Fou
nR
ead
the
pass
age
afi
nal
time
and
Ru
tin
Ihe
wor
d,re
flec
tor
pray
and
allo
wG
odto
spea
kin
the
sile
nce.
Allo
wth
ree
orfo
urm
inut
esof
sile
nce.
To
Ext
end
the
Pra
ctic
e:A
fter
the
rest
ing,
take
the
phra
se,
sent
ence
,or
war
din
toyo
urda
ilyac
tivity
and
liste
nto
it,re
flec
ton
ii,pr
ayov
erit,
and
rest
init
astim
eal
low
sdu
ring
the
day.
Allo
wit
tobe
com
epa
rtof
you.
£aV
j4,.w
isth
em
ostt
radi
tiona
lway
ofcu
ltiv
atin
gfr
iend
ship
wit
hC
hris
t.It
isa
way
of
list
enin
gto
the
text
sof
scri
ptur
eas
ifw
ew
ere
inco
nver
satio
nw
ithC
hris
tand
He
was
sugges
ting
the
topic
so
fco
nver
satio
n.It
islis
teni
ngw
ithth
e“e
ar”
ofth
ehe
art.
The
daily
enco
unte
rw
ithC
hris
tan
dre
flec
tion
onH
isW
ord
lead
sbe
yond
mer
eac
quai
nta
nces
hip
toan
attit
ude
offr
iend
ship
,tr
ust
and
love
.L
ee/j
oD
iv/n
ale
ads
usto
com
mun
ion
oras
Gre
gory
the
Gm
at(6
thc.)
,sum
maH
zing
the
Chr
istia
nco
ntem
plat
ive
tradi
tion
says
,“re
stin
gin
God
.”
Taken from: Richard Rohr’s Daily Meditation
To sign up: http://eac.orglsign-upor more generally: [email protected]
Rest: Centering PrayerChoose a word or phrase (perhaps this week’s Gateway to Silence -- That all maybe one — or simply Be one) as an expression of your intent and desire. Sitcomfortably and upright, eyes closed, breathing naturally, and begin to repeat thissacred word silently. As your attention is focused on the desire behind the ward,gradually let the word slip away. Rest in silence. When thoughts, images orsensations arise, gently return to the word, a symbol of your consent to God’spresence and action within you.
Two periods of twenty minutes each day is recommended for Centering Prayer.To learn more about Centering Prayer, visit www.contemylativeoutreach.org.
Rest: Examen of ConsciousnessSt. Ignatius, founder of the Society of Jesus or Jesuits, proposed a daily exercise,which he called the Examen of Consciousness — a simple exercise in discernment.Rather than focusing on what went right or wrong, how you failed or succeededthroughout the day, this exercise encourages you to reflect on moments in the daywhen you were aware of God — when you were present to Presence — and thosetimes when you were forgetffil or distracted.
Center yourself in silence and an awareness of God’s presence. Recall the daywith an open spirit. Notice the emotions, sensations, and thoughts that arise asyou review the day’s events. Let your attention settle on one of these instancesand look for God’s presence within it, whether you were aware at the time or not.Piay from this memory and within this present moment. Release the day withgratitude and rest in God’s grace. Learn more about Examen of Consciousness atwww.ignatianspiritualitv.com.
Rest: Object MeditationLook around you and notice your surroundings at this moment. Let your eyes fallon some object — perhaps a candle, tree, rock, or creature. Simply observe theobject, without judging or labeling. Give your full attention, senses, and presenceto this object.
Gradually let your gaze soften and take in the more-than-matter-ness that is alsohere. Deepen your awareness of God’s presence within this thing and within you.
Rest in silence for several minutes (or continue with a longer time ofcontemplative prayer) and then turn your gaze to bless the rest of the room,landscape, and world in which you find yourself, one in Love.
Rest: Gaze of GraceInvite a tnisted beloved (friend, lover, parent, or perhaps yourself through amirror) to spend a few minutes sharing each other’s gaze. Sit facing each otherand begin by lighting a candle or ringing a bell. Take a couple moments with eyesclosed to find your center, the still witness. Then open your eyes and simply lookat the face of the person across from you.
Give and receive this gaze in silence, being present to the other and to the presenceof Love within and without. Let your eyes, face, and body be soft and relaxedwhile alert. Breathe. If your attention wanders, bring your awareness back toyour partner’s eyes and to the presence of Love flowing between you.
When two or three minutes have passed, ring the bell again or bring your handstogether and bow to signal the close of the practice. Share a few words, anembrace, or an expression of gratitude.
Rest: Visio DivinaIn the Eastern Orthodox tradition, icons are windows into God’s heart; they aresymbols of deeper than apparent wisdom. Approaching images with openness toGod’s presence is also known as the practice of Wsio dh’ina, sacred seeing.
Choose an image (painting, photograph, sculpture, or other artwork), perhaps thebanner for this week’s meditations. Set aside some quiet time with this piece andbegin with a prayer of intent to be open to God.
Look slowly at the image, taking in every detail without critique. Observe thecolors, shapes, shadows, lines, empty spaces. Allow your unfiltered response toarise — feelings, memories, thoughts. Notice and welcome these reactions, withoutevaluation, whether they seem negative or pleasing.
How do these feelings, evoked by the image, connect with your life? What desiresare stirring in you? How are you drawn to respond?
Take a few moments to reflect in writing, movement, or sound — whateverembodiment fits your expression. Finally, simply rest in God’s presence.
Rest: Ecstatic DanceChoose a favorite or new piece of music — classical, world, contemporary;anything that calls you to move! — and find a place in which you can listen andmove uninhibitedly, barefooted if possible.
Allow your body to lead, following the invitation of the music. Let mind take aback seat and tune in to the sensations of each pail of your body. Feel your feet
2
connect with the ground. Limbs and joints turn and bend as they will. Swing andsway head, shoulders, hips. Sink deep into your body, remembering what it is tobe a human animal.
Dance until you are pleasantly tired and gradually slow your movements, perhapsto another musical tempo. Continue moving in smaller, gentler ways: breathedeeply, stretch arms and legs, roll head. Come to a seated position and rest instillness.
Rest: Drawing Empty SpaceIt’s difficult to see what is not manifest, what is intangible and yet the mostobjective of all reality. Yet we can learn to see differently, to be present to Being.This simple practice shifts our usual way of literal seeing and invites an innerchange in how we see ourselves, the world, and the Divine.
Sitting at a table or desk with a pencil and a piece of blank, unlined paper, look ata nearby object. Turn your attention to the empty or “negative” space surroundingthe object. Rather than focus on the object’s contours, look at the lines and curvesof the space buffing up against the object, the places in between and around theobject itself. Breathe deeply and begin to draw these nooks and crannies of air andemptiness. Keep your focus on the negative space as you draw.
You might draw all of the spaces around the object or spend just a few momentsdrawing. When your pencil comes to a stop, observe the form and detail of the“nothingness” you’ve drawn. Know that your True Self, though perhaps lessvisible than ego and persona, is spacious and objective. Let your inner witnessquietly observe the “negative space” within yourself. Rest in this abundantemptiness, fill of Presence.
Rest: Wilderness WanderingGo to a place in nature where you can walk freely and alone, ideally some placewhere human impact is minimal — a forest, canyon, prairie, bog, mountain. Tellsomeone where you will be and how long you expect to be there. Take adequatewater and clothing for the conditions.
Begin your wandering by finding or creating a conscious threshold (perhaps anarched branch overhead or a narrow passage between rocks). Here offer a voicedprayer of your intention and desire for this time. Step across the threshold quitedeliberately and, on this side of your sacred boundary, speak no words, but onlyexpect!
Let the land, plants, and creatures lead your feet and eyes. Let yourself be drawn,rather than walking with a destination or purpose in mind. If you are called to aparticular place or thing, stop and be still, letting yourself be known and know,
3
through silent communion with the Other. Before you leave, offer some gesture ortoken of gratitude for the gift the wild has given you.
When it is time to return to the human world, find again your threshold and crossover. But now you have learned to expect God in all things.
Rest: Yahweh PrayerA rabbi friend taught this prayer to me many years ago. The Jews did not speakGod’s name, but breathed it: inhale — Yab; exhale — we!;. God’s name was thefirst and last word to pass their lips. By your very breathing you are praying andparticipating in God’s grace. You are who you are — living God’s presence — inthe simplicity and persistence of breath.
Breathe the syllables with open mouth and lips, relaxed tongue:
Inhale-- Yah
Exhale -- we!;
Rest: Sacred TimeI invite you to set aside time for contemplative practice in this New Year. Peopleask me, “How long should I Pray’?” I say, “As long as it takes you to get to anemotional and mental yes!” Many find that they need two periods of twentyminutes a day to come to such surrender. Perhaps it is early in the morning, beforeyour brain has a chance to begin its list-making and judgments. Or, it could be inthe evening, which might include an examen of consciousness, looking for theGod-encounters during your day. Maybe it is taking moments throughout the dayto pause, breathe, be still, and recognize how you have returned from yes and backto various kinds of no.
The sacrament of Sabbath — keeping a chosen time sacred (though all time is holy;there is no distinction or division between profane and sacred!) — was offered bythe Jewish people as a gift for all of humanity. And in our busy, technology-driven culture, it is especially important that we intentionally seek rest and recreation. It might be saying that at least one-seventh of life must be about non-performance and non-egocentric pursuit, or we forget our life’s purpose.
Take a moment now. Perhaps breathe in and out with this week’s Gateway toSilence, “My true self is love.” Rest in the awareness of Presence. And know thatyou are never apart from it. When this moment ends, Presence will still be here,now, always.
4
a
Some Books to Consider
The Cloud of Unknowing edited by William Johnston
Open Mind, Open Heart by Thomas Keating
Centering Prayer and Inner Awakening by Cynthia Bourgeault
The Contemplative Heart by James Finley
Inner Experience: Notes on Contemplation by Thomas Merton
The Loving Search for God by William Meninger
Contemplation in Action by Richard Rob and Friends
Silent Compassion: Finding God in Contemplation by Richard RohrDrawing from Fr. Richard’s talks at the 2013 Festival of Faiths with the Dalai Lama,Silent Compassion focuses on the divine silence that offers peace, calls us tocompassion, and brings wholeness of being.
Embracing the Call to Spiritual Depth: Gifts for Contemplative Livingby Tilden Edwards
Living in the Presence: Spiritual Exercises to Open Our Lives to the Awareness of Godby Tilden Edwards
Will and Spirit by Gerald May
The Book of Awakening and, also, Seven Thousand Ways to Listen by Mark Nepo
• The Daily Reader for Contemplative Living by Thomas Kealing• The Better Part by Thomas Keating• “Fr. Thomas Keating: A Rising Tide of Silence”
Documentary Film won an award at 2013 Sundance Film Festival
