Contemplation and Fr. Thomas Keating

[Strategery]

I’ve got some question for practicioners of contemplative prayer.

I’m currently reading Open Heart, Open Mind by Fr. Thomas Keating and I see a lot of value to this book. I’ve seen some cautions about Fr. Keating here and in other places.

In criticisms, I’ve seen three points of contention:

1. “Centering” prayer: - as I read Fr. Keating, he uses the term “centering” prayer, but he defines it clearly as a means of “quieting” in preparation for infused, contemplative prayer in the Catholic tradition. I dont’ see a problem with that at all.
2. Use of a “sacred word” to help deal with distraction - I don’t see a problem with this either. St. Teresa of Avila herself recommended using a picture for the same purpose. Personally, as I recollect myself, if I have a distraction I pray “remain in Me”, I don’t see that as any type of a problem.
3. Connection to “eastern methods” - I don’t necessarily see this as a problem. I think that the term “eastern” triggers warning flags. There is a great tradition of contemplation in the eastern church, beginning with the Desert Fathers and present in the writings of the likes of Gregory of Nyssia. “Eastern” doesn’t necessarily mean “new age” or “buddhist”. There are a lot of ways to quiet down, which clearly is necessary for contemplation. My personal feelling is that provided one stays true to the purpose and invokes the Holy Spirit, many methods could be used.

Any thoughts from contemplatives?

 

[praxising]

I believe that anything to do with centering prayer is a banned topic. You might want to look at other sources in the Church for information on contemplation, like the classic Cloud of Unknowing. Or read the Thomas H. Green, S.J. series on prayer starting with When the Well Runs Dry. There is also a private group for contemplatives here.

 

[Strategery]

I believe that anything to do with centering prayer is a banned topic. You might want to look at other sources in the Church for information on contemplation, like the classic Cloud of Unknowing. Or read the Thomas H. Green, S.J. series on prayer starting with When the Well Runs Dry. There is also a private group for contemplatives here.

I understand the ban; however, people are very fast and loose with the term “centering prayer” and it has taken on a myriad of meanings. As I said above, Keating uses the term, but his description for it is clearly narrowed to a preparation for infused contemplative prayer.

 

[praxising]

I understand the ban; however, people are very fast and loose with the term “centering prayer” and it has taken on a myriad of meanings. As I said above, Keating uses the term, but his description for it is clearly narrowed to a preparation for infused contemplative prayer.

You’re preaching to the choir. I’m just trying to warn you that they will probably lock the thread and whatever you want to discuss, you’ll have to find another form or venue. .

 

[Strategery]

You’re preaching to the choir. I’m just trying to warn you that they will probably lock the thread and whatever you want to discuss, you’ll have to find another form or venue. .

Appreciate that. I’ll take the crack. The question remains regardless of one uses the term “centering”.

 

[DBT]

Matt -

You’ve got a good handle on things. The book you mention has some wonderful discussion on the various kind of “thoughts” that go through our mind and how to best handle them. What he is describing are the ascetic methods we employ as the work we do in the active night of the spirit – using St. John of the Cross’ terms.

St. John spends considerable time on the proper handling of the thoughts and feelings that continually run through our minds in The Ascent of Mount Carmel, Book 3, Chapters 1-16. Chapter 15 especially sums things up very well.

You might also want to take a look at St. Teresa’s Way of Perfection, Chapters 28-31, on recollection and the simplification of mental/imaginative activity in prayer as it approaches the infused. She is quite clear that quieting the mind (not stopping it) and turning inward is how we predispose ourselves to contemplation . . . specifically the Prayer of Quiet.

Quieting the mind, the prayer of simplicity, short aspirations, redirecting thoughts and feelings off of “self” and back to God . . . all of these are very important topics these great Saints spend a great deal of time on. And technically speaking, none of the things I’m mentioning are contemplation per se; rather they are our preparation for it. I see Father’s book in that light.

And you are quite right that “many methods” can be employed. The Carmelite Masters were quite careful NOT to specify a specific approach because they knew full well that the Holy Spirit is our teacher in all of this. And all of us are different in our prayer lives . . . like colors of the rainbow or flowers in the field. So what works for one in quieting the mind might not be appropriate for another. Regardless, we are all to seek the Divine and learn to speak and hear Him in His true language . . . silence.

Blessings,
Dave

 

[Strategery]

Thanks Dave. I haven’t hit Book 3 of the Ascent yet in my slow crawl. I’ll check that out and the Way of Perfection references.

FWIW, my spiritual director – a Benedictine monk – recommended this.

 

[DBT]

Thanks Dave. I haven’t hit Book 3 of the Ascent yet in my slow crawl. I’ll check that out and the Way of Perfection references.

FWIW, my spiritual director – a Benedictine monk – recommended this.

No problem! And by all means follow the advice of your director . . . for he knows you in ways no one here on these forums can.

The whole idea of “ascetical silence” is such an important concept in the spiritual life . . . especially when navigating the gray areas that lie between meditation and contemplation; where some of the work is ours, other parts His. Silence, simplicity, solitude . . . these lie at the heart of it all.

Many works can help us in this. I see it this way. The chapters in The Ascent I mentioned are very good describing “what” we must do in the active night of spirit as our way of prayer tends toward the infused. However, it is sometimes good to look to other works for “how” we are to go about this: for example, The Cloud of Unknowing as the other poster mentioned or Open Mind Open Heart as you did or even The Practice of the Presence of God. Each of these are different ways of putting ascetical silence into practice in very simple, everyday terms. . . and living the realities St. John describes in a more theological way.

Blessings to you,
Dave