Contemplation. How is it for you?

[JimR-OCDS]

Emptying of self means detaching from the noise within and embracing interior silence.

It’s slowing down the erroneous thoughts that come into our awareness and letting go of them in order to not have them draw us away from the focus of our intention, which is being in the presence of God.

As Jesus taught us in his words, “watch and pray.” To watch is to become aware of thoughts, but let them go when they are distractions from the present moment, which is where God is.

The mystics like St John Cassian, in his conferences from Abba Isaac teach this type of emptying of self.

In contemplative prayer, we detach from inordinate thoughts which feed the ego, and fill our minds with distracting noise.

St Teresa wrote that those who have not had the experience of mental prayer, will have a difficult time understanding what she wrote.

So it is in this forum. Those lacking the experience will not understand. All I can ask is, you not attack those who have the experience of Contemplation.

Jim

 

[JimR-OCDS]

I hope question is not out-of-line, but what’s the basic difference between contemplation and meditation (in the Catholic sense)? Thanks for your help.

God bless,
Dan

Discursive meditation is where we take Scripture or a Mystery of the Rosary, and play it out in our mind.

Contemplative Prayer, we no longer create images in our minds as above, because they are our own creation and not who God is.

In Contemplative Prayer, we seek only God’s presence, as God is, not as we would have Him be.

Jim

 

[JimR-OCDS]

In St John of the Cross’ “Spiritual Canticle,” you can read it here;

ccel.org/ccel/john_cross/canticle.iv.html

one part touched me profoundly the first time I read it;

THE BRIDE[the Soul]

Oh! who can heal me?

Give me at once Yourself,

Send me no more

A messenger

Who cannot tell me what I wish.
VII

All they who serve are telling me

Of Your unnumbered graces;

And all wound me more and more,

And something leaves me dying,

I know not what, of which they are darkly speaking.

When we first received Christ into our life, He touched us with his love and it inflamed our hearts so that we sought more of His presence.

So, we went off reading Scripture daily and listening to wonderful preachers and reading great spiritual books, seeking to grow closer to Christ.

Over time, this dries up and now we seek only Him, as He is. So in the poem where St John wrote, “Send me no more A messenger.” The messenger is all the people and places we sought Christ, but now they no longer suffice. We seek God who dwells within, and His presence alone.

Jim

 

[Vouthon]

I am also slowly learning about contemplation, but most of the time I feel like I am stumbling in the dark.

IMHO that is a surprisingly good place to be

“…If a man wishes to be sure of the road he travels on, he must close his eyes and walk in the dark…”

- Saint John of the Cross (1542 – 1591), Spanish Catholic mystic & Doctor of the Church

Imagine that you are on a safe, sure path. You are walking on this road through a beautiful a wood that you are very familiar with. Picture with your mind’s eye the comforting rays of sunshine beating down upon you. Feel them mentally on your skin, on your pores. The road is wide and open, their is a gentle breeze swaying the branches of the trees and the very light sound of leaves crunching under your feet, dappled with early autumn colours.

Then imagine that you stray from that road. Suddenly, for whatever reason, you lose sight of the familiar path and end up in a dark, unfamiliar part of the wood. The sunlight no longer streams down through the trees, rather there is a high and tight canopy blocking out all light. You cannot see where you are going any longer, you do not know the Way. You are lost. As you walk further and further into this wilderness, the forest becomes darker and darker.

What do you do? Imagine how you would feel in such a situation. You are utterly lost - so lost that there is no point in trying to think where you are or how you can get back to the road.

What you must do is not let fear or doubt overpower you but rather close your eyes and just walk in the dark. Just close your eyes, let go of being afraid, let go of your thoughts and feelings and just go ahead into the Unknown.

This is what the Catholic mystic & poet Dante described in his Divine Comedy:

“…Midway on our life’s journey, I found myself
In dark woods, the right road lost. To tell
About those woods is hard—so tangled and rough
And savage that thinking of it now, I feel
The old fear stirring: death is hardly more bitter.
And yet, to treat the good I found there as well
I’ll tell what I saw, though how I came to enter
I cannot well say, being so full of sleep
Whatever moment it was I began to blunder
Off the true path. But when I came to stop
Below a hill that marked one end of the valley
That had piereced my heart with terror, I looked up
Toward the crest and saw its shoulders already
Mantled in rays of that bright planet that shows
The road to everyone, whatever our journey.
Then I could feel the terror begin to ease
That churned in my heart’s lake all through the night…”

- Dante Alighieri (1265–1321), Italian Catholic poet & mystic

 

[Vouthon]

I understand that one might never reach the stage of infused contemplation, but that acquired contemplation is something we can achieve by our own efforts and discipline. Is this correct?

I think you’ve got it. Here the old adage, “God helps those who help themselves” is a useful way of looking at it. Infused contemplation is a complete gift of God, not at all by our own efforts or merit. However while none can know the judgements of God, one can be sure that the more prepared one is for this gift, if God so chooses to give it, the better.

In this respect most contemplative writers see acquired contemplation as the first step, that naturally eases into more infused contemplation when God so chooses to elevate the soul.

We must be like the wise virgins in the parable, as an early poster said, with their lamps lit. The way to light our lamps is through acquired contemplation. Blessed John of Ruysbroeck actually uses this parable as the basis of his teaching on acquired contemplation in his “Spiritual Espousals”.

Just as nature abhors a vacuum, the contemplative writers tell us that God cannot leave anywhere empty - He must by his very nature fill it with Himself. Therefore if we empty ourselves of mental images and desires, God will in his own time fill that emptiness with his Light.

Blessed John of Ruysbroeck (1294 – 1381),explains it well, and I think Cadian has missed this, in his Spiritual Espousals using the image of a “valley”:

“…The second coming of Christ our Bridegroom takes place every day within good men; often and many times, with new graces and gifts, in all those who make themselves ready for it, each according to his power…Now understand this: when the sun sends its beams and its radiance into a deep valley between two high mountains, and, standing in the zenith, can yet shine upon the bottom and ground of the valley, then three things happen: the valley becomes full of light by reflection from the mountains, and it receives more heat, and becomes more fruitful, than the plain and level country. And so likewise, when a good man takes his stand upon his own littleness, in the most lowly part of himself…So likewise, when Christ, the Divine Sun, has risen to the zenith of our hearts – that is, above all the gifts and consolations and sweetness which we may receive from Him – so that we do not rest in any savours, how great soever they be, which God may pour into our souls; if then, masters of ourselves, we ever turn inwards, by the way which has been shown heretofore, with humble praise and with fervent thanksgiving, towards the very source from which all gifts flow forth according to the needs and the merits of each creature: then Christ stands on high in the zenith of our hearts…”

And again in his Sparkling Stone:

"…If, further, this good man would become an inward and spiritual man, he needs must have three further things. The first is a heart unencumbered with images; the second is spiritual freedom in his desires, the third is the feeling of inward union with God.

Now let every one who thinks himself to be spiritual observe himself. He who would have a heart void of images may not possess anything with affection, nor may he cling to any one, or have intercourse with him with attachment of the will; for all intercourse and all affection which do not aim purely at the honour of God bring images into a man’s heart, since they are born, not of God, but of the flesh. And so if a man would become spiritual, he must forsake all fleshly lusts and loves and must cleave with longing and love to God alone, and thus possess Him. And through this, all imaginations and all inordinate love towards creatures are cast out. And this loving possession of God makes a man inwardly free from ungodly images; for God is a Spirit, of Whom no one can make to himself a true image. Certainly in this exercise a man should lay hold of good images to help him; such as the Passion of our Lord and all those things that may stir him to greater devotion. But in the possession of God, the man must sink down to that imageless Nudity which is God; and this is the first condition, and the foundation, of a ghostly life.

**The second condition is inward freedom. Through this, the man should be able to raise himself towards God in all inward exercises, free from images and encumbrances; that is, in thanksgiving and praise, in worship, in devout prayer and fervent love, and **in all those things that may be done by longing and love with the help of the grace of God and through inward zeal in all spiritual exercises.

Through this inward exercise, he reaches the third state; which is that he feels a spiritual union with God. Whosoever then has, in his inward exercise, an imageless and free ascent unto his God, and means nought else but the glory of God, must taste of the goodness of God; and he must feel from within a true union with God. And in this union, the inward and spiritual life is made perfect; for in this union, the desirous power is perpetually enticed anew and stirred to new inward activity. And by each act, the spirit rises upwards to a new union. And so activity and union perpetually renew themselves; and this perpetual renewal in activity and in union is a spiritual life. And so you are now able to see how a man becomes good through the moral virtues and an upright intention; and how he may become spiritual through the inward virtues and union with God. But without these said points, he can neither be good nor spiritual…"

(continued…)

 

[Vouthon]

Above, Ruysbroeck describes various “exercises” that we can actively do to virtually disencumber ourselves from mental images and distractions. In doing this we attain interior freedom through our own efforts empowered and urged on by God’s grace. This is acquired contemplation.

We should prepare ourselves and be “ready” for Christ’s coming in infused contemplation in this way. Like the wise virgins, we do not know at what hour the Bridegroom is coming. Yet we must prepare ourselves, keep our lamps lit, and the way to do so is through acquired contemplation.

Acquired contemplation is an art, one in which our effort and God’s grace urging us on work in synergy. It can be learned.

Evelyn Underhill calls it, “the art of union with Reality”. At first it will be difficult to achieve stillness and inner peace. However after a period it should become habitual. You will be able to enter within in this way in prayer almost at will.

Meister Eckhart, a great Dominican mystic of the early 14th century, compared it to the skill needed to learn how to write:

“…He must practice a solitude of the spirit, wherever or with whomever he is…This is like someone who wants to learn to write. If he is to acquire the art, he must certainly practise it long and hard, however disagreeable and difficult this may be for him. To begin with, he must indeed memorize each single letter and get it firmly into his mind. Then, when he has the art, he will not need to think about and remember the letters’ appearance; he can write effortlessly and easily - and it will be the same if he wants to play the fiddle…So must a man be penetrated with the divine presence…”

***- Meister Eckhart (c. 1260 – c. 1327), Catholic mystic & Dominican priest ***

 

[Cadian]

Cadian, what you say is largely true if one limits the defininition of contemplation to the infused. There is also the acquired type that is equally “true” … it’s in that spirit that posters write their reflections.

You cite the Carmelites and that’s great! And while they’re especially known for their descriptions of the infused they also describe the acquired, although they don’t use that term. I’ll point you to a few important places in their writings where you can find this other understanding of contemplation:

• Chapters 28-31 of Way of Perfection. Here St. Teresa writes about recollection in the manner posters in this thread do. A way of prayer she time and time says to “enter into often.” The simplicity of this way lies just “this side” of the passive prayer state of quiet … in which recollection is the shortest, surest path to the infused as she so clearly says.
• Third Spiritual Alphabet of Fransisco de Osuna. Perhaps no writer had greater influence on St. Teresa than de Osuna. He writes extensively of recollection … the Prayer of Heart and Prayer of Simplicity to use more modern terms. Osuna, like most writers before the Carmelites who focused on distinctions, simply referred to all this as … contemplation.
• Ch 1-15 of Book 3 of St. John of the Cross’ The Ascent of Mount Carmel. This describes how the soul is to learn to gather itself and “still” the roamings of the mind in preparation for the contemplation I describe as acquired … as well as the infused.
• The “3 signs” of St. John of the Cross from both Dark Night and The Ascent. I maintain that experience will show that these signs can be equally understood from an acquired and infused point of view.
• The Practice of the Presence of God. Brother Lawrence is the “everyman’s mystic.” Nobody, imo, captures the essence of acquired contemplation as simply and in as easy to understand manner as he.
• St. Teresa’s 7th mansion from Interior Castle. It might be suprising to realize what she describes as “intellectual vision” is really just another way of talking about the Practice of the Presence of God!!! Many people don’t grasp this meaning of “intellectual vision” thinking it must lie in the extraordinary way. It does not.

So contemplation can be understood in different ways … even in the Carmelite school (I know, I am one!!).

And I sure hope you’re not trying to negate the wonderful experience of those who posted here. We should never stiffle the Spirit in that way.

Many blessings,
Dave

This may be a matter of semantics, but meditation is the more correct term for this type of prayer if it is human initiated.

I think the term “contemplation” if often misused in this regards and used in other than God initiated prayer falsely leads the Soul into thinking that the Soul of it’s own intiative can achieve the heights of infused contemplation.

I think the distintion is important in todays age. Especially because this age tells the Soul that the Soul can achieve anything by the sole means of the will without any other help at all. This is an error.

I would also add that many who “claim” to have entered into contemplation may have not infact done so. Especially, when one can so clearly state in “human” terms the ineffable. One can only “approximate” such an experience. Which is why the Carmalites did so often in poetic or analogious terminology.

I just think that this subject comes up way to much with the same people offering the same information without a clarification as to the difference between meditation and contempation.

Contemplation is initiated by God. Meditation by the Soul. It’s not more complex than that and does not need to be made any more complex.

 

[ajecphotos]

Can anyone look at my post (no:14) and let me know what you think? Ta

 

[Cadian]

Thanks all.

I am reading “Fire within” but not got to the chapter on contemplation yet.

I tried last night when in bed. I said my prayers as normal then tried to clear my mind. I did think of God and then when anything drifted into my thoughts i just said a word or 2. Like ‘Jesus i love you’, trying to have nothing in my mind but blackness.

Am i on the right track?

The soul can not initiate infused contemplation on it’s own. Only God can lift the Soul to these heights.

What you can do is continue a regular prayer life and live as Holy a life as you can. I recommend regular recitation of the Rosary. The Rosary teaches one how to meditate and from this meditation into a deeper reflection. This and they way one lives their lives are how we show God that we are ready to “hear” him. Think of it as part of a spiritual workout. When your ready, perhaps you will be lifted up? I don’t know how it works exactly because I am not God nor a great Saint. I do know it is not in my control. I just keep up my spiritual workout, my study, and trust all will be as God wishes it to be.

It is often said that God is constantly speaking to all of us. It’s just that we are not ready or able to hear him.

I would seek a good and holy priest that has an understanding of prayer and seek that priest for spiritual direction.

 

[DBT]

This may be a matter of semantics, but meditation is the more correct term for this type of prayer if it is human initiated.

I think the term “contemplation” if often misused in this regards and used in other than God initiated prayer falsely leads the Soul into thinking that the Soul of it’s own intiative can achieve the heights of infused contemplation.

I think the distintion is important in todays age. Especially because this age tells the Soul that the Soul can achieve anything by the sole means of the will without any other help at all. This is an error.

I would also add that many who “claim” to have entered into contemplation may have not infact done so. Especially, when one can so clearly state in “human” terms the ineffable. One can only “approximate” such an experience. Which is why the Carmalites did so often in poetic or analogious terminology.

I just think that this subject comes up way to much with the same people offering the same information without a clarification as to the difference between meditation and contempation.

Contemplation is initiated by God. Meditation by the Soul. It’s not more complex than that and does not need to be made any more complex.

Cadian, I really don’t know how to respond to this. I see the words … but I don’t see any understanding behind them. Discursive meditation is about as far removed from what is being discussed in this thread as anything I can imagine. Those with the eyes of experience will see.

Dave

 

[DBT]

The soul can not initiate infused contemplation on it’s own. Only God can lift the Soul to these heights…

… And no one here is speaking of infused contemplation.

 

[ajecphotos]

I do say the rosary daily and the office and try to attend mass regularly. I am trying to grow in my faith and really want to be closer to god.

I am still confused about contemplation even after all the posts on here!!

 

[Cadian]

Cadian, I really don’t know how to respond to this. I see the words … but I don’t see any understanding behind them. Discursive meditation is about as far removed from what is being discussed in this thread as anything I can imagine. Those with the eyes of experience will see.

Dave

I see all the words written in this tread and see nothing but words that confuse. The terms are mixed by those posting. There are those that are speaking of discursive meditation thinking they are speaking of infused contemplation. Anything a human can achieve on his own and by self will only is at best deep discursive meditation and not infused comtemplation. Any other use of the “word” contemplation to mean anything other than infused contemplation serves to confuse. While we are capable of performing the synonym of contemplation (because it is synonymous with meditation) we are not capable of performing that which is spoken of as contemplation with regards to that highest level of prayer that only God can initiate.

I think as I read all those that quote this document or that Saint sound byte and have “many years” of experience are missing the boat with regards to attempting to explain this very complex subject with someone new to it.

Pretty much what is being discussed in this thread and in others on contemplation is nothing more than a confusion of terms. It leads one into error with this regards and may be a source of pride for those that are doing the confusion.

I am just trying to make it clear to those that are new to prayer what can and can not be achieved by the human alone.

You all must remember that we are dealing with a world of relativism, I’m Ok-You’re Ok, I can be ANYTHING I want to be because I can will it, etc … this is dangerous when discussing prayer and the distinction between what we do and what God does in this regards is important.

Some of what passes for discussion on this subject borders on the “new age”. To be honest none of us are really qualified to speak on this subject, but we are qualified enought to assure someone to keep praying. If God finds them ready to advance to this level then God and only God will lift them up. This is why I always recommend that someone go to a good holy priest with regards to subjects such as this and pretty much ignore the advice on these forums ( including my own other than that of seeking one who is holy and knowledgeable which I am neither).

 

[DBT]

I do say the rosary daily and the office and try to attend mass regularly. I am trying to grow in my faith and really want to be closer to god.

I am still confused about contemplation even after all the posts on here!!

Ajecphotos - You are to be commended … and keep up the good work!

Contemplation in the manner discussed here is nothing more than “the loving conversation between friends” of St. Teresa. And this “conversation” can take as many different forms as there are people.

Think of it this way (as a crude analogy)…

When a young couple is out on a date they gush on and on with much enthusiasm and excitement. They need “words” (and a lot of them) in their conversation because that’s how they get to know each other.

Contrast this to the old couple sitting at the restaurant table next to you not saying much but exchanging secret nods and glances to each other as they wonderfully anticipate each others needs through the passing of plates and condiments. Are they communicating any less than the young couple? Dare I say more … or at least deeper?

And so it is with God … there are different times and seasons in our conversation with Him. Sometimes it will be the Prayer of the Heart (spontaneous words) … other times it will be the Prayer of Simplicity (less words, more silence). But awareness throughout.

So just do your best to keep an awareness of Christ thoughout everything you do … what St. John of the Cross calls a loving attentiveness. Use interior words when they help … and a silent nod when that is all that is needed.

When this becomes a regular habit, you will be contemplating in a very true sense of the word. And then if God wants to do more in the form of infused contempation … He will find you ready: watching and waiting for His coming.

Many Blessings,
Dave

 

[Cadian]

Ajecphotos - You are to be commended … and keep up the good work!

Contemplation in the manner discussed here is nothing more than “the loving conversation between friends” of St. Teresa. And this “conversation” can take as many different forms as there are people.

Think of it this way (as a crude analogy)…

When a young couple is out on a date they gush on and on with much enthusiasm and excitement. They need “words” (and a lot of them) in their conversation because that’s how they get to know each other.

Contrast this to the old couple sitting at the restaurant table next to you not saying much but passing secret nods and glances to each other as they wonderfully anticipate each others needs through the passing of plates and condiments. Are they communicating any less than the young couple? Dare I say more … or at least deeper?

And so it is with God … there are different times and seasons in our conversation with Him. Sometimes it will be the Prayer of the Heart (spontaneous words) … other times it will be the Prayer of Simplicity (less words, more silence). But awareness throughout.

So just do your best to keep an awareness of Christ thoughout everything you do … what St. John of the Cross calls a loving attentiveness. Use interior words when they help … and a silent nod when that is all that is needed.

When this becomes a regular habit, you will be contemplating in a very true sense of the word. And then if God wants to do more in the form of infused contempation … He will find you ready: watching and waiting for His coming.

Many Blessings,
Dave

DBT, I agree with this courtship metaphor. This is as close as we can come to understand what goes on with regards to infused contemplation. This also is a metaphor for our entire life with regards to “living a holy life”. Our whole life and not just our prayer life embodies this courtship or should.

 

[Michael_Mayo]

I do say the rosary daily and the office and try to attend mass regularly. I am trying to grow in my faith and really want to be closer to god.

I am still confused about contemplation even after all the posts on here!!

Don’t worry about it.
Some religious orders have or used to have a discipline of silence. They would work without speaking. With less needs for words outside there comes to be less need for words inside, just awareness of God’s presence.

When I was grieving the loss of my mother my payer was a silent lifting of my heart. I had no words, not even inner thinking words, just and ache to offer.

I have a question though, for anyone who cares to answer. When praying the Rosary we have the mysteries and also the Hail Marys. The Hail Marys are quite naturally inner verbal thinking, discursive meditation. But what about the Mysteries?

Are they

1. 
   *]Just verbally anounced before the Hail Marys
   *]Verbally repeated between Hail Marys
   *]Verbally repeated within a Hail Mary
   *]Visualized without words while verbally praying the Hail Mary
   *]Or not even visual but something else going on?
   
   How would you describe your meditation on the mysteries while praying the Hail Marys?
   
   There are at least two levels of thought we can identify.
   1. 
      *]Gross thought as in inner verbal thinking and discursive meditation with or without images.
      *]And something deeper, a more subtle thought without words, alert attention. Perhaps that is acquired contemplation.
      
      Infused contemplation is beyond our doing but we can be assured it will not happen without our desire and making ourselves availible in acquired contemplative prayer unless God enrapts us.

 

[ajecphotos]

Cadian and DBT, many thanks. I will keep praying and showing God how much i truly love him and want to know him better.

 

[Vouthon]

I just think that this subject comes up way to much with the same people offering the same information without a clarification as to the difference between meditation and contempation.

Cadian,

DBT has gone to great length to give you a technical and clearly defined explanation of acquired contemplation. For some reason you seem to think that all there is to it is “discursive meditation” and “infused contemplation”. This is a greatly simplified picture that does not square with the reality.

Everything you say is accurate inasmuch as infused contemplation is concerned, which not one person on this thread has ever claimed (nor would claim) can be achieved by human effort. It is a pure gift of God, His elevating of the soul into that state. No one has ever said otherwise. We agree with you in this respect.

Where our understanding and yours differs, is over your continual conflation of “infused contemplation” with contemplation proper, which is a broader category than you seem to think.

I have already quoted various sources in an attempt to explain this, yet I feel as if I am hitting my head against a brick wall.

If It will help clear up your confusion, here is the definition of “acquired contemplation” from Fr. John Hardon’s Modern Catholic Dictionary:

ACQUIRED CONTEMPLATION

The prayer of simple recollection, in which acts of the mind and will are the result of a person’s own effort aided by grace, and helped by the gifts of knowledge, wisdom, and understanding coming from the Holy Spirit, so that the mind and will remain fixed on God

catholicculture.org/culture/library/dictionary/index.cfm?id=31624

Now, you are not seriously going to question a dictionary definition from a person as qualified in this regard as Fr. Hardon, a Servant of God, Jesuit priest, writer, and revered theologian?

 

[FrancisBenedict]

It really can be very simple though.

Meditation is where it comes from us and we think about something or read the Ora

Contemplation is where we bathe in silence and God is the one who comes to us

or I should say God reveals what is already there.

How to reach inner silence? Well there are some good teachings about Zazen where you can learn how to silence your mind, Thomas Merton I think would approve. See ‘Zen mind, Beginner’s mind’ by Suzuki.But I must say that Zazen is NOT Christian contemplation but has some useful techniques.

God comes to us in peace.

Pax vobiscum +

 

[InLight247]

ajecphotos:

I don’t know if you are familiar with the book* The Practice of the Presence of God* by Brother Lawrence. It is a very good teaching to acquired contemplation. Contemplation is simply a love relationship with God. People who love one another enjoy being with one another. Recollection brings one to be with the Beloved.

Recollection is one key to contemplation. When our attraction to the Lord is intense, our recollection will become natural and habitual. It is like a deer thirsts for water.

Growing of the virtues is another key in acquired contemplation. People who love one another do things to please one another. Contemplation is a loving relationship. When we truly love the Lord, we will do everything to please Him. Living a generous Gospel life and earnestly working toward holiness show our true love to God.

Recollection and growing virtues work hand in hand. They both root in the love of the Lord. When we truly love the Lord, we not only want to stay in front of him we also want to please him by loving others and enhancing all the virtues. A person in true contemplation (acquired) will show fruits of better patience, gentleness, humility, meekness, generosity, faithfulness, self control, etc. Our love of the Lord should motivate us to grow in virtues.

Ideally contemplation does not only happen in a designated time or period,but become an ongoing way of daily life. And we can acquire that with our efforts. God bless!