Centering Prayer is dangerous!

  • Thread starter Thread starter GoldenArrow
  • Start date Start date
Status
Not open for further replies.
40.png
GoldenArrow:
… by reading Avila, Sienna or…
I’m sorry, but I can’t help it. Avila and Sienna are towns in Spain and in Italy, respectively, not surnames of Teresa’s and of Catherine’s.

It’s customary to name saints by their first name and the town where they lived most of their public life. Thus, Teresa of Avila, Catherine of Sienna, Therese of Lisieux, Ignatious of Alexandria, Augustine of Hippo, etc.

It’s fine to refer to them by their first names though.

HTH

:blessyou:
 
40.png
Augustine:
I’m sorry, but I can’t help it. Avila and Sienna are towns in Spain and in Italy, respectively, not surnames of Teresa’s and of Catherine’s.

It’s customary to name saints by their first name and the town where they lived most of their public life. Thus, Teresa of Avila, Catherine of Sienna, Therese of Lisieux, Ignatious of Alexandria, Augustine of Hippo, etc.

It’s fine to refer to them by their first names though.

HTH

:blessyou:
Well since you brought it up . . . 😃

Evidently the “proper way” (although I’m not entirely sure) is to speak of the Saints by their professed names. For example, Teresa of Jesus rather than Teresa of Avila.

I was recently “corrected” by my formation director in Carmel (a very wonderful lady) for using the same logic you provided in your post. It seems she was corrected by a friar, who was corrected by a Provincial and so on and so on.

Man, terminology is killing us around here 😃

Good to see you Augustine,
Dave.
 
40.png
Joysong:
I pray this thread does not become circular, but after reading Contemplative’s link above, it references the three promotors/authors of the title *CP. *That is where all the problems start :crying: .

There is no problem with the definition; there is merely a problem with the application by these three religious. One may take the essential truth of this ancient practice and mold it into new shoes that are designed for “everybody” to walk in, but “everybody” is just not readied by God to begin it.

We spoke in other threads how unlike the Cloud of Unknowing these authors’ writings are, simply because of readiness. It is almost as though a physician treats the same disease with a blanket medicine, regardless of whether or not the patient manifests the symptoms. Nothing wrong with the medicine, to be sure — just its misapplication.

🙂 Carole
Where do any of Contemplative Outreach people make such claims? Only anti-CP people and unauthorized teachers from what I’ve heard.

Where has Keating or anyone else who knows what they’re talking about, asserted that CP is the right practice for everyone, or that it will have any results for anyone in particular?

Or do you disagree that prayer life “should” go beyond verbal and into prayer – such as contemplative prayer – that brings true unity? If you disagree with that then you need to help explain why the CCC says what it does about prayer.

It’s time for those making the claims against Keating et al to quit using “sounbite” editing like liberal news media to do discredit conservatives. Every article makes nearly the same lame distinctions between CP and the Cloud, which are based on false interpretations of CP teachings, such that these misconceptions have taken a life of their own.

CP is very conservative, and backed by conservative bishops such as Bishop Olmsted when he came here from Rome to Wichita. During Olmsted’s stay the diocesan newspaper from his office publishe an article I wrote about centering prayer, and I got no complaints. Yes, I talked to bishop Olmsted after the article came out and yes, he was pleased that the diocese had Contemplative Outreach running CP meetings in our diocesan Spiritual Life Center and other places around town.

If you think CP is new age and liberal, then you must think Bishop Olmsted is new age and liberal.

Alan
 
Whoa, Alan - you sound pretty defensive, and have not really understood my meaning — after all these posts and threads? :confused:
I appreciate so much that you and many others obtain much benefit from CP, as you have understood and been taught it. I bless all of your spiritual fruitfulness, and pray it continues.
Where do any of Contemplative Outreach people make such claims? Only anti-CP people and unauthorized teachers from what I’ve heard.
I don’t know what claims you are referring to by Contemplative Outreach. My inclination is to believe they do much good with their website. The only thing I noted as I referenced Contemplative’s post, was that the site referenced the three religious as their source.
Where has Keating or anyone else who knows what they’re talking about, asserted that CP is the right practice for everyone, or that it will have any results for anyone in particular?
Not having read the complete works of Keating, I cannot speak for him, but I do have Pennington’s book, and that is where I saw the problem. He was delighted in one paragraph that a woman had written to him stating that her 3-year old daughter was practicing CP along with her. :eek: In another chapter, he was quite pleased that it was being taught to children in grade school. As you know, this is where I draw the line as to spiritual readiness!

Keating and the other monks have practiced prayer for years - it is their whole life, as it was for St. Teresa and others called to the contemplative vocation. They are right in what they espouse, but my lament is the wide circulation to whom this is being taught, that’s all. There are so many dangers, as you and I have discussed in the other thread which the author of the Cloud has addressed in his book. I thought we had agreed on the principles.
Or do you disagree that prayer life “should” go beyond verbal and into prayer – such as contemplative prayer – that brings true unity? If you disagree with that then you need to help explain why the CCC says what it does about prayer.
Not at all, and I alluded to that several posts ago, where St. Teresa taught a similar method, by another name, to her Sisters. The only difference, once again, is that these Sisters are called by God, vocationally, to the contemplative life. She was very right to teach it to them.

My sincere hope is that many will grow from vocal prayer to deeper forms of it. But one just cannot start at contemplative efforts without a preparation period of getting to know and love God first, and I will stand firm on that opinion. Not only because it is mine, but because I have read and come to believe the saints who left their treasures of wisdom to the Church in writing. I admit there may be exceptions, and you are possibly one of them who jumped in with both feet without any growth previously. But it is not the norm, Alan, not the norm.

You may know that I am called by vocation to contemplative prayer, also, and was for a time Mistress of Formation in my Carmelite Order. NEVER did I teach a novice to attain immediately to contemplative prayer. We always teach according to the Carmelite Masters, using their very writings, beginning at the basics, as it should be.
It’s time for those making the claims against Keating et al to quit using “sounbite” editing like liberal news media to do discredit conservatives. Every article makes nearly the same lame distinctions between CP and the Cloud, which are based on false interpretations of CP teachings, such that these misconceptions have taken a life of their own.
Alan, I don’t believe you can show me one thread where I discredit Keating. I only regret that his method, which tried and true, is being taught by others who benefitted from it and wanted to spread the good word to everyone else, as humans will do. It just is inappropriate, IMO, and the “teachers” are oblivious to the harm it does.

As for Pennington, yes I will openly disagree with him, based on his own words in his book pertaining to what I wrote above.

Peace, my friend,
Carole
 
Dear Alan,

Just a final thought that came to mind about our Carmelite Rule for seculars who are called by God to a contemplative vocation living in the world.

One of the main obligations of our Rule is that we devote one-half hour daily to mental prayer. Note that the Rule does not call for centering prayer, recollection, or even efforts at contemplation – only mental prayer.

In this way, we prepare for God’s action within. If He calls us beyond that, He is God and can do so. Our efforts, as Formation Directors, are to prepare aspirants to learn mental prayer, so loved by St. Teresa of Jesus. Of course, this can take on contemplative dimensions as souls progress, but the Rule does not ask it of them.

Suppose that many of our contemplatives in the order who have received tremendous spiritual advantage from contemplation, would go to the parish priest and offer to teach it to the congregation? Ludicrous, huh? One should not go about disclosing such practices anywhere else unless they are assured of the readiness of their audience. I weary of repeating it, so this may be the last time I’ll say it.

Carole
 
40.png
Joysong:
Dear Alan,

Just a final thought that came to mind about our Carmelite Rule for seculars who are called by God to a contemplative vocation living in the world.

One of the main obligations of our Rule is that we devote one-half hour daily to mental prayer. Note that the Rule does not call for centering prayer, recollection, or even efforts at contemplation – only mental prayer.

In this way, we prepare for God’s action within. If He calls us beyond that, He is God and can do so. Our efforts, as Formation Directors, are to prepare aspirants to learn mental prayer, so loved by St. Teresa of Jesus. Of course, this can take on contemplative dimensions as souls progress, but the Rule does not ask it of them.

Carole
I’m not familiar with “mental prayer” per se unless it is meditative prayer, like a rosary maybe?

Anyway I’m not too worried about it. I hardly do CP, but I really haven’t seen or read anything of Pennington other than a video he made about the Cloud, which was what inspired me to go get the Cloud and loved reading it. Other than that I’ve only mainly listened to Keating.

The Holy Spirit will worry about whom to call to what devotions, I suppose, without my trying to do His job for Him. 🙂

Alan
 
Good morning, Alan,
I’m not familiar with “mental prayer” per se unless it is meditative prayer, like a rosary maybe?

Anyway I’m not too worried about it. I hardly do CP, but I really haven’t seen or read anything of Pennington other than a video he made about the Cloud, which was what inspired me to go get the Cloud and loved reading it. Other than that I’ve only mainly listened to Keating.

The Holy Spirit will worry about whom to call to what devotions, I suppose, without my trying to do His job for Him.
I’m glad Pennington’s video prompted you to read the Cloud, which has been a veritable blessing for you. As you know, the author of it gave many caveats throughout, and we discussed them elsewhere on the Forum. I would have hoped that these three abbots would have given similar caveats in their books.

Pennington’s did not. Abbot Keating’s three statements posted by Buzzcut (#71) give me cause to wonder, also, and I disagreed with all three in post #79. I have not read his works, but can you say with certainty and point us to the chapter(s) that give the same cautions regarding this practice as the author of the Cloud did?

From Buzzcut’s quotes, my impression is that they market CP in their writings as a very attractive, easy-to-do, sure-fire approach to contemplation, which the former ages of Christianity had not been blessed to discover, and which is available to anyone who maintains the discipline to practice it.

Never would I disparage a cleric, but like our Saints of old who agonized over errors in the Church, I will disagree with what I perceive as such. And CP is definitely not an error, but a very wonderful practice! The error is in the marketing of it. I noted from somewhere on the Web that these abbots had intended their writing solely as help for those called by God to this type of prayer. Because of their writing style, it was seen as ‘do-able’ by a few others who began to broadcast it and offer it in Church circles without prudence or wisdom. Yes, isn’t it true that Satan spreads error by beginning with a morsel of truth and twisting it for deception?

I’m grateful that we can dispel the error part and promote the real good of CP in places like this Forum, using purposeful and friendly dialog.

🙂 Carole
 
40.png
Joysong:
From Buzzcut’s quotes, my impression is that they market CP in their writings as a very attractive, easy-to-do, sure-fire approach to contemplation, which the former ages of Christianity had not been blessed to discover, and which is available to anyone who maintains the discipline to practice it.
While I weary of picking apart quotes, the real attempt was to bring what the former ages of Christianity knew and practiced in their cloisters, to make is “accessible” to both laity and clergy who have active lives.

This was part of Vatican II, which apparently clarified (according to Olmsted) that “holiness is for everyone.”

I guess the CP was intended to be sort of a “vow of silence Lite” or something. It was trying to reach people who leave the Church in frustration that there is no spiritual direction on the front lines for active Catholics, and giving them a taste of the spiritual journey that has been kept “under the bushel” until Vatican II.

I’m not really too worried about it. I’ve lost interest in the topic, which I usually take as a sign that it’s time to move on. I am always interested in the way people interact, and even though I don’t really care that much one way or the other about CP at this moment (I’m pretty fickle so that could change) I am still fascinated by how this devotion has turned into such a nightmare for so many people.

People want to become holy. They long for it, but they are told they can never do it by their works, but they must adhere to a virtually infinite set of rules or they will go to hell. In other words, they can’t do a thing to advance their spiritual journey, but they can live in fear they will accidentally do wrong things. They become confused and depressed. These people are hungry for true spiritual formation – not just a bunch of threats and promises along with the idea that they are surely wicked at heart and are probably sinning at any given time.

Alan
 
Dear Alan,
This was part of Vatican II, which apparently clarified (according to Olmsted) that “holiness is for everyone.”

I guess the CP was intended to be sort of a “vow of silence Life” or something. It was trying to reach people who leave the Church in frustration that there is no spiritual direction on the front lines for active Catholics, and giving them a taste of the spiritual journey that has been kept “under the bushel” until Vatican II.
Yes, “holiness” is for everyone, but the way to holiness may take many roads, providing one follows God’s will to the best of their ability. We cannot say that CP is the best way, as you mentioned in a previous post, nor that ANY particular devotion is better than another as leading to God. Springbreeze also tried to say this, I believe, that we need not focus so much on methods, but where God is leading us for our own particular development in spirituality.

I was struck by today’s psalm #95, “Let us joyfully sing psalms to Him!” We know that Jesus and His disciples often went to a quiet spot to pray and sing psalms. The heart of it is rendering worship to God. This is not the only way, as you know, but a very good way, for the focus is on God, using our faculties to bless and adore Him.

CP 's focus is on “receiving” from God, not giving to Him. One poster awhile ago tried to attract people to it through promising them great mystical gifts from God, and testified that he had awesome visions as a result of practicing it. It is misplaced focus, just as the lure to charismatic prayer was often centered on receiving miracle “sign” gifts. Neither focus is essentially good, but people who are hungry for God will seek Him in extraordinary ways that are not necessarily according to His will. Both are good and excellent movements in the Church, rightly used.

From age to age, there have been heresies born from those who seek God in novel ways beyond the solid, simple, ordinary truths of our faith. Itching for the wondrous has led many astray.

This prayer form has not been hidden under a bushel prior to Vatican II. Anyone who is earnestly seeking God will be led by Him and find Him, even though there may be no one to confide in or to spiritually direct such a person. God sees the heart and is most able to deliver them and show the way, or else scripture is just not true in this regard. How has God perfected His saints prior to CP? :ehh:

P.S., Alan - As an avid follower of Keating, can you respond to my previous post and show us where He gave instructions to the reader with similar warnings as the author of the Cloud?

Carole
 
Is there anyone on the Forum who can help us out here by witnessing that they were beginners to prayer or conversion, yet immediately tried CP and had a positive experience with this prayer form? Is such a thing even possible? I’m having difficulty accepting that ordinary faithful Christians in the pew are benefitting from CP, because nobody has come forth to witness to the possibility. Rather, I have seen posts by beginners to prayer who tried it, with terrible consequences spiritually, and come forth to warn others.
 
Regarding the Saints view on “readiness and beginners,” here is something I found interesting in the introduction of E. Allison Peers translation of Interior Castle. It is brief, to the point and hopefully clarifies rather than confuses 🙂
First Mansions The souls in the First Mansions are in a state of grace, but are still very much in love with the venomous creatures outside the castle-that is, with occasions of sin-and need a long and searching discipline before they can make any progress. So they stay for a long time in the Mansions of Humility.
Second Mansions - But all the time the soul is anxious to penetrate farther into the castle, so it seeks every opportunity of advancement-sermons, edifying conversations, good company and so on. It is doing its utmost to put its desires into practice: these are the Mansion of the Practice of Prayer. It is not yet completely secure from the attacks of the poisonous reptiles (i.e. sin) which infest the courtyard of the castle, but its powers of resistance are increasing.
Third Mansions - Yet, although the soul which reaches the Third Mansions may still fall back, it has attained a high standard of virtue. Controlled by discipline and penance and disposed to performing acts of charity toward others, it has acquired prudence and discretion and orders its life well. Its limitations are those of vision (i.e. they have not yet been brought to contemplation.)
So one can see that the person St. Teresa has in mind in not a beginner. While the soul has not yet tasted contemplation, it has walked far in this life with Christ. The soul, through grace and it’s own efforts, has:
  • made noticeable growth the the practice of the virtues
  • avoids and abhors even venial sin
  • developed a regular practice of prayer.
It is only at this point that St. Teresa begins to speak of the Prayer of Recollection - where the topic of CP has been discussed on this thread. Following are a series of quotes from Chapters 28 and 29 of The Way of Perfection that give a little insight into the Saints teaching:
  • Doing this (ie. Prayer of Recollection)is one of the ways of greatly slowing down the mind and recollecting the soul.
*All one need do is go into solitude and look at Him within oneself.
  • This prayer is called “recollection,” because the soul collects its faculties together and enters within itself to be with its God. And its divine Master comes more quickly to teach it and give it the Prayer of Quiet (ie. infused contemplation-4th Mansion) than He would through any other method it might use.
  • Those who by such a method can enclose themselves within this little heaven of our soul, where the Maker of heaven and earth is present, and grow accustomed to refusing to be where the exterior senses in their distraction have gone or look in that direction should believe they are following an excellent path and that they will not fail to drink water from the fount.
  • If we make the effort, practice this recollection for some days, and get used to it , the gain will be clearly seen.
  • …because you must understand that this recollection is not something supernatural, but that it is something we can desire and achieve ourselves with the help of God.
Hopefully those familiar with Frs Keating and Pennington can see much they can agree with in this sampling of quotes.

And to the point of recent posts . . . while this is not the prayer of beginners, it is still something everyone can and should aspire to.

Dave.
 
40.png
Joysong:
P.S., Alan - As an avid follower of Keating, can you respond to my previous post and show us where He gave instructions to the reader with similar warnings as the author of the Cloud?
I’ll try. I’m not so much a “follower” as a “grateful student” as I have little contact with him these days. What I know about Keating I know almost exclusively from watching many hours of his teachings videos. I bought OMOH for example, but never read through it like I do most books. :rolleyes:

It’s been a while since I read the Cloud. That author warns against people even reading the book if it doesn’t speak to them, but as I recall it was more because he wanted the book to be a blessing rather than something for people to argue about. I’m not sure exactly what warning you’re talking about, because when I read the Cloud, none of them seemed to apply to me.

If you are asking whether Keating ever suggests that perhaps not everybody “should” do CP, or whether there are certain precautions, I can tell you that in his videotapes he makes no claims whatsoever of results, but speaks of “tendencies” and the collapse of the false self. I suppose I’ll scan some materials…

Are these anything like what you were seeking? (source)
OMOH:
John of the Cross in * The Ascent to Mt. Carmel* considers every conceivable spiritual phenomenon from the most exterior to the most interior and commands his disciples to reject them all. Pure faith, according to him, is the proximate means of union with God.

External visions and voices can be misunderstood.

All the sacraments are greater than any vision. This is not to say that visions may not have a purpose in our lives, but as John of the Cross preaches, a genuine communication from God accomplishes its purpose instantly. Reflecting on it does not make it any better–but often distorts it–by losing its original clarity. This does not prevent one from mentioning it to a prudent spiritual director to make sure one does not take it so seriously or too lightly If one is told by God to do something, it is especially important not to do anything without first discerning the matter carefully with an experienced spiritual director. Much more reliable than visions, locutions, or the process of reasoning are the inner impressions that the Spirit suggests in prayer and to which we feel gently but consistently inclined. The more important the event, the more we have to listen to sound reason and consult a spiritual director God’s will is not always easy to discern; we have to observe all the indications of it and then decide. In the struggle for certitude however, we perceive more clearly what the obstacles are in ourselves to recognizing His will.

Pure faith, according to John of the Cross, is a ray of darkness to the soul. There is no faculty that can perceive it. One can be having this “experience” on the deepest level beyond the power of any faculty to perceive it. One can only remark its presence by its fruits in one’s life. God can be beaming that ray of darkness into someone who is faithful to prayer without his or her being conscious of it at all. In any case, the people in my experience who have the most exuberant mystical lives are married or in the active ministry. Less than five per cent of cloistered contemplatives that I know have the mystical experiences that Teresa or John of the Cross describe. They generally experience the night of sense, and a few experience the night of spirit. Their consolations are few and far between. Those who are in the world doubtless need more help in order to survive. Perhaps God does not help cloistered folks in the same way because He has decided that they have enough support from the structures of their enclosed lifestyle.
Is any of that what you were looking for? I just opened OMOH and started reading. I guess I’m not sure what warnings you expect from him.

(continued)
 
(continued)

Rather, I have seen posts by beginners to prayer who tried it, with terrible consequences spiritually, and come forth to warn others.

Your question is interesting and I hope others will join in. In my case, CP was the first sort of contemplative prayer form I tried except for one introduction to Lectio with my SD, and in my case it was only a few weeks until I noticed my emotions were having a bit less control over me. Does that mean it was working? Not necessarily but something was. I was a definite beginner to the knowledge of such a thing as the “spiritual journey” outside of a few meetings with SD and trying to read part of the Dark Night on my own. I was doing other things to try to seek truth, so did the CP do it? Hard to say, but I guarantee the hours of videotapes from Keating about the human psyche, how it gets the way it is, and its implications for us on our spiritual journey was a great blessing.

You may have seen such posts by beginners but I have not. So far in each of these cases I’ve read where they have stuck around to discuss it, they were practicing with some maverick group who may have been overly enthusiastic in their marketing, if untrained. I haven’t heard any posters cite incidents of weirdness and horror while attending CP meetings, after the proper introductory meetings, and turns out their experiences involved part of Keating’s group.

Certainly there are likely to be some strange and even scary events as one undergoes the healing process by the Holy Spirit, and I dare say that is probably true within or outside the context of CP. Also some people just can’t handle silence – it drives them nuts. They’ve been taught their entire lives they must be “focused” on something and now they’re supposed to sit there and not think anything? It wouldn’t surprise me if there were occasional negative reactions.

I’m a bit confused by your own posting, because I really don’t understand what you are trying to accomplish. At one moment it seems like you are challenging Keating to stand up against charges that others have made, or against standards you have in mind that you have not heard him prove himself. The next it sounds like you are saying CP is a wonderful thing. Then you go the other way and make comments like “how could God have perfected His saints before CP” which is a question that is on its face provocative. Should we avoid driving cars because saints of old were perfected without driving them? I’m a bit surprised that you chose to ask this kind of question unless it was tongue-in-cheek and I missed the clue.

Are you just kicking around a lot of ideas, trying to challenge us to think, or do you actually have an opinion or some point you are trying to make?

This prayer form has not been hidden under a bushel prior to Vatican II. Anyone who is earnestly seeking God will be led by Him and find Him, even though there may be no one to confide in or to spiritually direct such a person. God sees the heart and is most able to deliver them and show the way, or else scripture is just not true in this regard.

This prayer form has been hidden from the mainstream Catholic practices, and continues to be. Hidden, mind you, not secret. Go ask an arbitrary faithful churchgoer about silent prayer or the spiritual journey and odds are they will have no idea what you are talking about. I was earnestly seeking God and I found him, but I got locked up in a mental ward. That was how God protected me (I’m being sincere – it may not sound like protection but it would take a long time to explain). It was after that, that I first met a spiritual director who began teaching me there are ways to deal with the evil in this world which do not involvepsychotic breakdowns, bankruptcy, or other such radical problems.

I’m also surprised to see you discounting the importance of spiritual direction. Yes, I was led to God and I had an incredible amount of faith, but I was useless to anyone else it seemed, because they locked me up rather than listened.

Surely there are many modern day prophets, but they aren’t taken seriously unless they have “credentials.”

Alan
 
Hi Alan,

Thanks for the beautiful excerpt from Abbot Keating! If this is what the general teaching is in CP workshops, I think it is excellent. I attended one at Duquesne University several years ago, but cannot say the same for the presenters.
I’m a bit confused by your own posting, because I really don’t understand what you are trying to accomplish. At one moment it seems like you are challenging Keating to stand up against charges that others have made, or against standards you have in mind that you have not heard him prove himself. The next it sounds like you are saying CP is a wonderful thing.
Not so, if you read my posts again - I haven’t read anything by Keating other than what Buzzcut posted, with which I disagreed. My concern, I suppose, was that I read Pennington’s book, and was really upset with some of it, as I said above. Since birds of a feather usually flock together, I suspected Keating was of the same mind, while I held reservations since I had not read him.

As was posted earlier, we compared the concept of CP to “acquired contemplation,” and it was noted how good it is to try and achieve it. My reservations flowed in the area of readiness, as Dave so eloquently summed up for us today.
Then you go the other way and make comments like “how could God have perfected His saints before CP” which is a question that is on its face provocative. Should we avoid driving cars because saints of old were perfected without driving them?
What I tried to say was that God is quite able to lead a heart that is genuinely, humbly, lovingly attentive to walking in His ways. There are too many scriptures confirming that, and several centuries and milleniums that bear out this truth.

As for driving cars? You imply that CP is something radically new and undiscovered by the saints of old. :confused:
This prayer form has been hidden from the mainstream Catholic practices, and continues to be. Hidden, mind you, not secret.
Obviously - think again about someone advertising in the parish bulletin and offering to teach contemplation - duh! But when they use the term CP, it seems more commonplace and adaptable by any lay person. With that, I disagree, because of their readiness. Did not Christ praise His Father for hiding many things from the “wise,” but revealing it to little ones? You lead me to believe that these little ones are lost and floundering. I maintain that God will find them and lead them to Himself.
I’m also surprised to see you discounting the importance of spiritual direction. Yes, I was led to God and I had an incredible amount of faith, but I was useless to anyone else it seemed, because they locked me up rather than listened.
Where did I say that? It is a wonderful practice, and I spoke positively about it earlier in the thread (I cannot cite it at the moment). But in its absence, a genuinely earnest seeker of Truth, will find direction, somehow. I was one who diligently sought to find a director, without success. Our omnicient God was not hindered by my lack, but led me to these two wonderful saints who provided all the help I needed. In addition, He led me to a Carmelite vocation! Amazing, huh? Can He not do this for everyone else? I believe so.

🙂 Carole
 
I guess we’re equal in that we haven’t read Keatings books! 😛
40.png
Joysong:
As for driving cars? You imply that CP is something radically new and undiscovered by the saints of old. :confused:
Well, actually the so-called “method” and the title of CP is something new. The philosophy behind it is certainly intended to tie us into the saints of old.

You know what? Somehow I suspect we can argue all day and end up agreeing anyway, so I’ll just cut it short here if you don’t mind at least for today (I have other obligations I’m trying to pry myself from this forum to go do).

I remember a manager at Lucent once said, “we seem to be in violent agreement,” about an argument where everybody was saying the same basic thing but from different angles – and was causing friction.

Let there be peace on this thread once again, and if I disturbed it, then let it begin with me. 😃

Alan
 
I don’t intend for this to be a provocative question, but to those of you who caution against beginning contemplative prayer “too soon”, what is the reason behind this? It never occured to me that we would have to fear God in any manner that we approach Him, provided we do so with faith and love.

My own journey began around 16 years ago, at the ripe-old age of 14. I didn’t know St. John of the Cross from Spider Man. It wasn’t until YEARS later that I actually read his writings. Sure, there were times I struggled through some things, and many things were in fact mentioned in St. John and St. Teresa’s works (among others). But, faith in God and really trying to live a life of love ALWAYS pulled me through.

In hindsight, I didn’t need anyone’s writings to do what I did, and what I’m doing. It came naturally. If you think about it, what St. John and St. Teresa did wouldn’t have been done if they didn’t do it FIRST. They had nobody, save God, to guide them through what they were doing. Sure, they had spiritual direction, but as anyone who knows what I mean will certainly agree, when you’re in prayer, it’s just you and God. No spiritual director, no Church, no Catechism, nothing. You and God…and ultimately, that’s what it boils down to, regardless of how much spiritual direction you get.

In fact, I believe spiritual direction can actually be counterproductive to union with God. Let’s face it, there are 6 billion of us on the planet. Hence, there are 6 billion individual, UNIQUE relationships with God. No spiritual director is going to “get it” when it comes to anyone’s individual relationship. They can only make generalizations, not conclusions. Just my two cents.

It’s faith in God that did it for me, not faith in a spiritual director.

Thanks,
Mike
 
Hello, Mike,
I don’t intend for this to be a provocative question, but to those of you who caution against beginning contemplative prayer “too soon”, what is the reason behind this? It never occured to me that we would have to fear God in any manner that we approach Him, provided we do so with faith and love.
I don’t think the caution is based on fear of God; rather it is based on thwarting the natural process that God has ordained for a soul to progress towards union with him. It is imprudent to desire to arrive at the end of the journey before one has begun it – to eat the fruit without peeling the rind, and somewhat devoid of humility which desires the highest place at table when it has not been called by the Master of the Banquet.

We could almost begin an entire thread again using what has been discussed previously. If I remember, I will try to point you to those discussions so you can catch up.

In a quick capsule form, here is what St. John of the Cross teaches from the Ascent of Mt. Carmel, Bk. II, Chapter 13:1:
13.* The signs for recognizing in spiritual persons when they should discontinue discursive meditation and pass on to the state of contemplation.* 13.1. To avoid obscurity in this doctrine it will be opportune to point out in this chapter when one ought to discontinue discursive meditation (work through images, forms, and figures) so that the practice will not be abandoned sooner or later than required by the spirit. At the proper time one should abandon this imaginative meditation so that the journey to God may not be hindered, but, so that there is no regression, one should not abandon it before the due time.

For though the apprehensions of these faculties are not a proximate means to union for proficients,** they are a remote means for beginners.** By these sensitive means beginners dispose their spirit and habituate it to spiritual things, and at the same time they void their senses of all other base, temporal, secular, and natural forms and images.
As long as a person continues the essentials of mental prayer and meditation, and does not forsake this for CP until God calls it to this state, it may be advantageous to use both methods, I don’t know. That is why I asked for feedback from other beginners to prayer. God has not led my soul in this manner, but more in line with the gradual growth St. Teresa wrote about in the Interior Castle.

🙂 Carole
 
“In the mystical theology which I began to describe, the understanding loses its power of working because God suspends it. What I say we must not do is to presume or think we can suspend it ourselves, nor must we allow it to cease working; if we do so, we shall remain stupid and cold and shall achieve nothing whatsoever.”
Life, Chapter XII, St. Teresa of Avila
 
Augustine said:
“In the mystical theology which I began to describe, the understanding loses its power of working because God suspends it. What I say we must not do is to presume or think we can suspend it ourselves, nor must we allow it to cease working; if we do so, we shall remain stupid and cold and shall achieve nothing whatsoever.”
Life, Chapter XII, St. Teresa of Avila

Hi Augustine -

Thanks for the quote 🙂

This goes right to the heart of what has been discussed throughout this thread . . . the difference between “acquired contemplation” (our efforts at recollecting ourselves in God through various means) and “infused contemplation” (God’s gift in the form of the suspension of the faculties).

Dave
 
Status
Not open for further replies.
Back
Top