Dark Night of the Soul

[DBT]

As some posters have noted, this might be considered “too big” for an RCIA class. But this is not your ho-hum once a week RCIA class. This from the internet, FIVE lessons a week, and this enables us to have more mind-stretching then the average RCIA class. We VOLUNTEERED to do this class 5 days a week, and no church RCIA requires this, as far as I know.

Well that puts a whole new slant on things. The fact your group is doing this on your own is very commendable and your hunger to learn is very contagious.

For my own part, I hope my comments didn’t stiffle your spirit. But as a veteran of the spirituality forum for 2.5 years I can tell you there’s no more misunderstood subject around here than contemplative prayer in general and “The Dark Night” in particular. I was approaching things from that perspective as well as my own experience in your average run of the mill RCIA program . . . which doesn’t appear to be your situation at all.

I wish you the very best of luck in your studies

Dave

 

[Andruschak]

But as a veteran of the spirituality forum for 2.5 years I can tell you there’s no more misunderstood subject around here than contemplative prayer in general and “The Dark Night” in particular. I was approaching things from that perspective as well as my own experience in your average run of the mill RCIA program . . . which doesn’t appear to be your situation at all.

I wish you the very best of luck in your studies

Dave

Thank you. Let’s be honest. Most of that stuff whizzed way over my head

But now I have been informed that such a thing as contemplative prayer does exist, and one book I might want to consider in the future is that DARK NIGHT. But several posters have mentioned other books. I have written down the names and authors, and may or may not get around to them sooner or later. I do sense a long path ahead of me.

Advantage: I don’t have a TV set and don’t go to movies
Disadvantage: Three cats who like to “help out”

 

[Lux_et_veritas]

I would highly recommend sticking with Kavanaugh, and to get the study guide versions of his works. They are published by the Institute for Carmelite Studies.

I have one - not sure who did it, but it was a non-religious view of the work. I did not like it at all. I went back to the gold standard, and there is none better than Kavanaugh

You can find works through ICS for St. John of the Cross, Teresa of Avila, and more.

 

[Lux_et_veritas]

I should add that truly, the place for anyone to begin who has not previously been exposed to mental prayer is the Way of Perfection by Teresa of Avila, followed by the Interior Castle, then the Dark Night.

She distinguishes between vocal prayer and mental prayer and how we can prepare ourselves for the gift of contemplative prayer. In it’s purest form, contemplative prayer cannot be “achieved” through any type of practice, discipline or form. Rather, it is a gift from God. While it most often occurs to those who engage in mental prayer, Teresa points out that God does not withhold the gift from those who cannot seem to advance past vocal prayer. As a caveat is that there are different ways the word contemplation is used and there are varying degrees. It is specifically something called “infused contemplation” which comes straight from God.

Some vocal prayers can be done with mental prayer, and as Teresa points out, it should involve mental prayer. It pulls our being into the vocal prayer.

One has to be weary of anyone who claims that contemplation can be achieved through techniques. And, the term “centering prayer” is used by some people to refer to mental prayer, but unfortunately, the expression has been mixed up in eastern mysticism. Use of mantras, breathing techniques, and other such things are not authentic mental prayer. Rather, it’s just resting quietly in the Lord. Teresa gives us ideas on just how we can do this using something as simple as the Our Father - a vocal prayer. She says some have been known to pray this so slowly that an hour would pass before they were finished. But you really have to read the Way of Perfection to grasp this.

There’s a reason she was named a Doctor of the Church.

Dark Night is already a little more ahead of the game, and could, I’m afraid, turn people off if they do not understand what is happening. Reading can lead to confusion if there is no building block.

If you get to Mass 15 minutes early and just sit in the pew with your eyes closed, and you meditate on a passage of scripture or even on the words “Our Father”, you will be practicing mental prayer.

Like other prayers, mental prayer should be done as a routine, rather than when it suits us. God treasures the sacrifice we make of sitting in the quiet with him when we’d rather be watching TV, sleeping, playing or something else. That’s why it is best to start with just 10 or 15 minutes each day.

 

[JimR-OCDS]

One has to be weary of anyone who claims that contemplation can be achieved through techniques. And, the term “centering prayer” is used by some people to refer to mental prayer, but unfortunately, the expression has been mixed up in eastern mysticism. Use of mantras, breathing techniques, and other such things are not authentic mental prayer.

I was with you unitl this statement. You are misinformed about Centering Prayer. It is not taught as a technique to contemplation, but rather a method of prayer, which can lead to contemplation. Contemplation comes from the grace God gives us, but we must be open to that grace.

The Mantra as you call it, is not used in Centering Prayer any more than you could call saying the Hail Mary’s of the Rosary a mantra.

A Sacred Prayer word is used, but it’s not necessarily one word or a particular sound, as those in Eastern traditions use. It is
words either from Scripture or other holy source, that has meaning for us. My Sacred Prayer word, is “Lord Jesus.”

his is not a new concept to Centering prayer, but rather goes back to the ancient Biblical times. Phrases or verses from the Psalms were repeated in prayer.

Even in Christianity, the Jesus Prayer, Maranatha(Come Lord) or just repeating the name of our Lord Jesus, has always been part of the Christian tradition.

There are no brathing techniques taught or used in Centering Prayer. Although as you quite down, your breathing will become slow and deep. BTW, I’m speaking about the teachings of Thomas Keating and the late Basil Pennington here, not some other’s who may have hi-jacked Centering Prayer and distorted it.

Centering Prayer is nothing other than resting in the Lord Jesus.
The use of the prayer word, is merely for the purpose of keeping us focused on our intention, when we become aware of our thoughts wandering off. The Prayer word merely brings us back to our intention and our center of being with the Lord.

We come to the center of our being where the Holy Spirit dwels, to rest in the Lord. Anything we receive in Centering Prayer, comes from Him, not from the prayer word. Just as nothing we receive from saying the Rosary comes from the words of the prayers, but from God.

Just being with Him in a loving relationship, and not expecting anything other than Him, is all that we desire in Centering Prayer.

It is akin to a couple resting in each other’s arms, sitting on a sofa. No words are necessary to express their love for each other. Just being close together is enough.

So it is with Centering Prayer. Just being with the Lord, at the core of our being, is enough to express our love for Him, and expresses His love for us.

In my 30 years of Centering Prayer, the words of St. Teresa in the Way of Perfection, were right on, in accordance to my exprerience.

As she said, unless you experience what she is talking about, it will be difficult if not impossible to understand.

So it is with Centering Prayer. Perhaps they should’ve called it something different, but being that you are moved to the center of your being in this prayer, it’s appropriate.

In Him
Jim

 

[InLight247]

I was with you unitl this statement. You are misinformed about Centering Prayer. It is not taught as a technique to contemplation, but rather a method of prayer, which can lead to contemplation. Contemplation comes from the grace God gives us, but we must be open to that grace.

The Mantra as you call it, is not used in Centering Prayer any more than you could call saying the Hail Mary’s of the Rosary a mantra.

A Sacred Prayer word is used, but it’s not necessarily one word or a particular sound, as those in Eastern traditions use. It is
words either from Scripture or other holy source, that has meaning for us. My Sacred Prayer word, is “Lord Jesus.”

his is not a new concept to Centering prayer, but rather goes back to the ancient Biblical times. Phrases or verses from the Psalms were repeated in prayer.

Even in Christianity, the Jesus Prayer, Maranatha(Come Lord) or just repeating the name of our Lord Jesus, has always been part of the Christian tradition.

There are no brathing techniques taught or used in Centering Prayer. Although as you quite down, your breathing will become slow and deep. BTW, I’m speaking about the teachings of Thomas Keating and the late Basil Pennington here, not some other’s who may have hi-jacked Centering Prayer and distorted it.

Centering Prayer is nothing other than resting in the Lord Jesus.
The use of the prayer word, is merely for the purpose of keeping us focused on our intention, when we become aware of our thoughts wandering off. The Prayer word merely brings us back to our intention and our center of being with the Lord.

We come to the center of our being where the Holy Spirit dwels, to rest in the Lord. Anything we receive in Centering Prayer, comes from Him, not from the prayer word. Just as nothing we receive from saying the Rosary comes from the words of the prayers, but from God.

Just being with Him in a loving relationship, and not expecting anything other than Him, is all that we desire in Centering Prayer.

It is akin to a couple resting in each other’s arms, sitting on a sofa. No words are necessary to express their love for each other. Just being close together is enough.

So it is with Centering Prayer. Just being with the Lord, at the core of our being, is enough to express our love for Him, and expresses His love for us.

In my 30 years of Centering Prayer, the words of St. Teresa in the Way of Perfection, were right on, in accordance to my exprerience.

As she said, unless you experience what she is talking about, it will be difficult if not impossible to understand.

So it is with Centering Prayer. Perhaps they should’ve called it something different, but being that you are moved to the center of your being in this prayer, it’s appropriate.

In Him
Jim

Well said.

From the book of Thomas Keating’s “Intimacy With God”, that is also my understanding of Centering Prayer.

Your post summarized it and further clarified my understanding about Centering Prayer.
.
Thanks.

 

[Joysong]

JimR:

It is akin to a couple resting in each other’s arms, sitting on a sofa. No words are necessary to express their love for each other. Just being close together is enough.

This is a very good analogy, Jim, and one that I have often used to express the deep relationship that exists in marriage. Where I think a difficulty arises is to expect that two people in the beginning of a relationship are able to simply rest in this quiet love. There needs to be a growth in discovery and relationship before it advances to this stage.

No doubt you have read the Cloud, then, since you are 30 years into prayer. This author, too, expresses deep concern that the reader not attempt to advance on his own until God has given certain inclinations and recurring attraction to the way of prayer he is writing about.

My main objection to the idea of centering prayer is that some who support it do not take into consideration the “readiness” of the person to begin this practice, and explain that it can apply to just about everyone. No, one must grow according to the way God made us, and I’m sure you know that St. Teresa wrote cautions about this in several places of her works.

It is redundant to post again all the objections that have been discussed at length elsewhere in the forum, so I would advise the reader to do a search on centering prayer before one attempts to jump in the water.

 

[JimR-OCDS]

This is a very good analogy, Jim, and one that I have often used to express the deep relationship that exists in marriage. Where I think a difficulty arises is to expect that two people in the beginning of a relationship are able to simply rest in this quiet love. There needs to be a growth in discovery and relationship before it advances to this stage.

No doubt you have read the Cloud, then, since you are 30 years into prayer. This author, too, expresses deep concern that the reader not attempt to advance on his own until God has given certain inclinations and recurring attraction to the way of prayer he is writing about.

My main objection to the idea of centering prayer is that some who support it do not take into consideration the “readiness” of the person to begin this practice, and explain that it can apply to just about everyone. No, one must grow according to the way God made us, and I’m sure you know that St. Teresa wrote cautions about this in several places of her works.

It is redundant to post again all the objections that have been discussed at length elsewhere in the forum, so I would advise the reader to do a search on centering prayer before one attempts to jump in the water.

Actually, from my experience, most of the people who reject and attack Centering Prayer, do so because they think Fr Keating and Basil Pennington went to Eastern Religion to learn it, then brought it to us. Such is not the case.

 

[Joysong]

Jim, did you think I was one who is attacking? Not so, for I agree that there is much good in practicing it, but only for the spiritually ready. I have Pennington’s book where he wrote enthusiastically about a mother whose little 3-year-old was attempting to do this along with her. In another place, he lauded the fact that it was being taught in grade school to young children. You may have seen his words if you have the book.

This is totally inappropriate a practice for them, and others, especially when there is lack of readiness and understanding.

I think there is another thread on CP, so probably it is best not to go further off topic here.

 

[JimR-OCDS]

Jim, did you think I was one who is attacking? Not so, for I agree that there is much good in practicing it, but only for the spiritually ready. I have Pennington’s book where he wrote enthusiastically about a mother whose little 3-year-old was attempting to do this along with her. In another place, he lauded the fact that it was being taught in grade school to young children. You may have seen his words if you have the book.

This is totally inappropriate a practice for them, and others, especially when there is lack of readiness and understanding.

I think there is another thread on CP, so probably it is best not to go further off topic here.

No, I don’t think you were attacking, I was refering to those who do.

I don’t agree that teaching centering prayer to young people is wrong. We teach them to pray the Rosary, and there really isn’t much difference, if you pray the Rosary properly.
And keep in mind that it is’t the prayer itself that helps us to grow, but rather grace from God which we receive through prayer.
Children are not exempt from this grace.

 

[Lux_et_veritas]

This is a very good analogy, Jim, and one that I have often used to express the deep relationship that exists in marriage. Where I think a difficulty arises is to expect that two people in the beginning of a relationship are able to simply rest in this quiet love. There needs to be a growth in discovery and relationship before it advances to this stage.

No doubt you have read the Cloud, then, since you are 30 years into prayer. This author, too, expresses deep concern that the reader not attempt to advance on his own until God has given certain inclinations and recurring attraction to the way of prayer he is writing about.

My main objection to the idea of centering prayer is that some who support it do not take into consideration the “readiness” of the person to begin this practice, and explain that it can apply to just about everyone. No, one must grow according to the way God made us, and I’m sure you know that St. Teresa wrote cautions about this in several places of her works.

It is redundant to post again all the objections that have been discussed at length elsewhere in the forum, so I would advise the reader to do a search on centering prayer before one attempts to jump in the water.

This is my sentiment, as well.

I was originally taught “christian zen” while in Europe, which included reading of the “Cloud of Unknowing”. While the priest and nun instructing it emphasized that the techniques cannot achieve what only God can give us, there was way too much focus on breathing, how one is sitting, and…mind emptying!!! This is dangerous, and some in the Catholic church who teach or lead others in mental prayer, under the name of “Centering Prayer” promote mind-emptying. I have found websites run by Catholics with this kind of content (and won’t offer them here).

I indeed was referring to those who hi-jacked the term “centering prayer” and in the many contexts I’ve heard it used these days, not all are totally compatible with Catholicism. My post was merely a caution to carefully scrutinize sources which offer “centering prayer” sessions.

From a document released by the Vatican on New Age is this section contrasting New Age Mysticism and Christian Mysticism, which in part says (and supports precisely what Joysong is saying):

For Christians, the spiritual life is a relationship with God which gradually through his grace becomes deeper, and in the process also sheds light on our relationship with our fellow men and women, and with the universe. Spirituality in New Age terms means experiencing states of consciousness dominated by a sense of harmony and fusion with the Whole. So “mysticism” refers not to meeting the transcendent God in the fullness of love, but to the experience engendered by turning in on oneself, an exhilarating sense of being at one with the universe, a sense of letting one’s individuality sink into the great ocean of Being.(59)…

…For Christians, conversion is turning back to the Father, through the Son, in docility to the power of the Holy Spirit. The more people progress in their relationship with God – which is always and in every way a free gift – the more acute is the need to be converted from sin, spiritual myopia and self-infatuation, all of which obstruct a trusting self-abandonment to God and openness to other men and women.

All meditation techniques need to be purged of presumption and pretentiousness. Christian prayer is not an exercise in self-contemplation, stillness and self-emptying, but a dialogue of love, one which “implies an attitude of conversion, a flight from ‘self’ to the ‘You’ of God”.(61) It leads to an increasingly complete surrender to God’s will, whereby we are invited to a deep, genuine solidarity with our brothers and sisters.(62)

 

[JimR-OCDS]

This is my sentiment, as well.

I was originally taught “christian zen” while in Europe, which included reading of the “Cloud of Unknowing”. While the priest and nun instructing it emphasized that the techniques cannot achieve what only God can give us, there was way too much focus on breathing, how one is sitting, and…mind emptying!!! This is dangerous, and some in the Catholic church who teach or lead others in mental prayer, under the name of “Centering Prayer” promote mind-emptying. I have found websites run by Catholics with this kind of content (and won’t offer them here).

I indeed was referring to those who hi-jacked the term “centering prayer” and in the many contexts I’ve heard it used these days, not all are totally compatible with Catholicism. My post was merely a caution to carefully scrutinize sources which offer “centering prayer” sessions.

From a document released by the Vatican on New Age is this section contrasting New Age Mysticism and Christian Mysticism, which in part says (and supports precisely what Joysong is saying):

For Christians, the spiritual life is a relationship with God which gradually through his grace becomes deeper, and in the process also sheds light on our relationship with our fellow men and women, and with the universe. Spirituality in New Age terms means experiencing states of consciousness dominated by a sense of harmony and fusion with the Whole. So “mysticism” refers not to meeting the transcendent God in the fullness of love, but to the experience engendered by turning in on oneself, an exhilarating sense of being at one with the universe, a sense of letting one’s individuality sink into the great ocean of Being.(59)…

…For Christians, conversion is turning back to the Father, through the Son, in docility to the power of the Holy Spirit. The more people progress in their relationship with God – which is always and in every way a free gift – the more acute is the need to be converted from sin, spiritual myopia and self-infatuation, all of which obstruct a trusting self-abandonment to God and openness to other men and women.

All meditation techniques need to be purged of presumption and pretentiousness. Christian prayer is not an exercise in self-contemplation, stillness and self-emptying, but a dialogue of love, one which “implies an attitude of conversion, a flight from ‘self’ to the ‘You’ of God”.(61) It leads to an increasingly complete surrender to God’s will, whereby we are invited to a deep, genuine solidarity with our brothers and sisters.(62)

And Centering Prayer, in no way contradicts this Vatican document.

What contradicts it, is the misunderstanding of Centering Prayer.

The biggest complaint against Centering Prayer by many, is the fact that Father Keating and Basil Pennington, met with spiritual masters of the east. There is a thinking that they transfered teachings from those religions into Christianity.
Such is not the case. What the did is see the similarities, and expounded on them.

Heck, Pope John Paul II met and embraced leaders of other Religions of the world. As a result, there are some who claimed that he brought outside teachings into Catholicism. One group even claimed that he had a statue of the Buddha on the altar, when he said Mass in Assisi.

 

[Lux_et_veritas]

And Centering Prayer, in no way contradicts this Vatican document.

What contradicts it, is the misunderstanding of Centering Prayer.

The biggest complaint against Centering Prayer by many, is the fact that Father Keating and Basil Pennington, met with spiritual masters of the east. There is a thinking that they transfered teachings from those religions into Christianity.
Such is not the case. What the did is see the similarities, and expounded on them.

Heck, Pope John Paul II met and embraced leaders of other Religions of the world. As a result, there are some who claimed that he brought outside teachings into Catholicism. One group even claimed that he had a statue of the Buddha on the altar, when he said Mass in Assisi.

For some reason, I think you feel I am “attacking centering prayer”, when I thought I made it pretty clear that people have hi–jacked the expression to include methods, such as mind-emptying, which are incompatible with Catholic mysticism.

As I have mentioned several times already, there are people using that expression to mean more than one thing. For that reason, I prefer the use of the expression mental prayer. This is not to say using the words “centering prayer” are incorrect or invalid, but it must be qualified these days. Even the word “contemplation” can have varying understandings, depending on the context in which it is used.

Furthermore, looking back to when I got introduced to mental prayer, I must say that “The Cloud of Unknowing” was truly a less appropriate text to be given, as was The Dark Night of the Soul, as opposed to Teresa of Avila’s “Way of Perfection”. This is truly the best starting place to get introduced to mental prayer in the way Joysong describes - which is far more wholesome than what occurred to me 25 years ago. It is for this reason that I tell people to set aside discussion of techiques and read the Way of Perfection. It is natural to then follow through with the other Collected Works of St. Teresa of Avila, followed by the Collected Works of St. John of the Cross.

St. Teresa teaches that even one who can’t seem to leave vocal prayer can be pulled into infused contemplation, should God desire it to be so. She speaks of one sister with whom this was true. Therefore, it is not necessary to get into breathing techniques. If it were, I’m sure St. Teresa and St. John of the Cross would have encouraged such things.

While I was originally taught to use a word, like Abba, repeated slowly over and over as I regulated my breathing and quieted each muscle in Yoga like fashion, I found Teresa’s expansion of the Our Father far more appropriate. One can, through mental prayer, just a portion of the Our Father to engage in mental prayer to make oneself available to the Lord should he desire to give one that gift of infused contemplation. But, we do not focus on the Our Father in an effort to block out all thought, as I was originally taught with use of the “mantra” method. Rather, we look at all of the ways God is Our Father. He is not only my Father, but your Father, the Father of the person I was angry with yesterday, the Father of the woman with whom I was uncharitable with today, the person who does not believe in God, the person who is materialistic, the poorly catechized, the underprivileged, and the annoying man on the bus next to me. It goes on and on. This is mental prayer and I’m in touch with God by resting quietly with Him, giving him my time, regardless of how I feel on a given day. Perfection seeks to be with Him when it feels good and when it does not, rather than simply seeking some kind of discipline.

We probably agree on much, but it’s just my preference not to use the expression “centering prayer”. Did Keating and Pennington teach “mind-emptying” or “voiding thoughts”? If so, would be a problem for me no matter how it is explained. I see it as a form of mysticism foreign to Christian Mysticism, and more likened to eastern mysticism. I believe some of the writings of one or both could have been interpreted as advocating “mind-emptying”.

 

[Joysong]

Lux:

But, we do not focus on the Our Father in an effort to block out all thought, as I was originally taught with use of the “mantra” method.

Thanks for sharing your views, Diane. I’m sure this will be helpful, for many of us were not exposed to erroneous teachings like this as you were. Your hands-on experience is very helpful and points to a good direction for the rest of us.

You:

We probably agree on much, but it’s just my preference not to use the expression “centering prayer”. Did Keating and Pennington teach “mind-emptying” or “voiding thoughts”? If so, would be a problem for me no matter how it is explained. I see it as a form of mysticism foreign to Christian Mysticism, and more likened to eastern mysticism.

A poster on the internet who was anxious for me to see the worth in Pennington’s book mailed the work to me. In many places, the method is not to void thoughts, but to eliminate them quietly by returning the focus back to God through a chosen sacred word. No thoughts, even those about God, no matter how worthy, are to be admitted!!

Disturbing to me, honestly. Yet in advanced stages of prayer, one can simply rest in God’s presence without words or thoughts, but this is hardly practical for many along the way to start out in this manner, IMO.

 

[Joysong]

Dear Diane,

I had this page pinched, so it was easy to find from Pennington’s Centering Prayer, pg. 225:

If Centering Prayer is simple, and in that sense, easy, it is in its very simplicity quite ruthless. To be faithful to the Prayer, we must let go of everything: all our beautiful – and not so beautiful but sometimes very enticing – thoughts and feelings, all our rich images, all those wonderful inspirations that come along; the solutions that pop up to the questions and problems we have been struggling with, the perfect idea; text, phrase, or program – everything – and above all, even our very selves.

How does this coincide with what your were taught? Same old?
What bothers me, too, is that this practice is recommended for two full 20-minute periods each day. If disturbing images come into the consciousness, that’s supposed to be ok, similar to dreaming in sleep. I call it “nightmares” … anything but an inflow of God!

 

[JimR-OCDS]

From:

St. John of the Cross, Ascent of Mt Carmel
CHAPTER XII

Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach oneself from them.

BEFORE we treat of the imaginary visions which are wont to occur supernaturally to the interior sense, which is the imagination and the fancy, it is fitting here, so that we may proceed in order, to treat of the natural apprehensions of this same interior bodily sense, in order that we may proceed from the lesser to the greater, and from the more exterior to the more interior, until we reach the most interior[86] recollection wherein the soul is united with God; this same order we have followed up to this point. For we treated first of all the detachment of the exterior senses from the natural apprehensions of objects, and, in consequence, from the natural power of the desires – this was contained in the first book, wherein we spoke of the night of sense. We then began to detach these same senses from supernatural exterior apprehensions (which, as we have just shown in the last chapter, affect the exterior senses), in order to lead the soul into the night of the spirit.

1. In this second book, the first thing that has now to be treated is the interior bodily sense – namely, the imagination and the fancy; this we must likewise void of all the imaginary apprehensions and forms that may belong to it by nature, and we must prove how impossible it is that the soul should attain to union with God until its operation cease in them, since they cannot be the proper and proximate means of this union.

Jim

 

[Lux_et_veritas]

Jim,

On October 15, 1989, Cardinal Ratzinger, concerned with errant interpretations on meditation, wrote a letter to bishops discussing the matter. Point 19, addresses how we are to interpret that passage from St. John of the Cross. He notes:19. Therefore, one has to interpret correctly the teaching of those masters who recommend “emptying” the spirit of all sensible representations and of every concept, while remaining lovingly attentive to God. In this way, the person praying creates an empty space which can then be filled by the richness of God. However, the emptiness which God requires is that of the renunciation of personal selfishness, not necessarily that of the renunciation of those created things which he has given us and among which he has placed us. There is no doubt that in prayer one should concentrate entirely on God and as far as possible exclude the things of this world which bind us to our selfishness. On this topic St. Augustine is an excellent teacher: if you want to find God, he says, abandon the exterior world and re-enter into yourself.

However, he continues, do not remain in yourself, but go beyond yourself because you are not God; he is deeper and greater than you. “I look for his substance in my soul and I do not find it; I have however meditated on the search for God and, reaching out to him, through created things, I have sought to know ‘the invisible perfections of God’ (Rom 1:20).”[21] “To remain in oneself”: this is the real danger. The great Doctor of the Church recommends concentrating on oneself, but also transcending the self which is not God, but only a creature. God is “deeper than my inmost being and higher than my greatest height.”[22] In fact God is in us and with us, but he transcends us in his mystery.[23]
Hence, any such prayer must be wholesome to include more than mere prayer techniques.

25 years ago when I was introduced to all of this, I was given the Cloud of Unknowing, and the book Zen and the Birds of Appetite by Thomas Merton, among others. Then a short time later, St. John of the Cross. For whatever reason, I was never introduced to St. Teresa’s Way of Perfection until I joined the OCDS. I would call it required reading for anyone who is even considering “centering prayer”. Quite frankly, I think it is excellent reading for any Catholic or Christian serious about getting closer to God, It drives us to reflect about what we really need to empty ourselves of in order to be even partially worthy of the gift of infused contemplation.

We would spend a timed 20 minutes in this “prayer”, all sitting in a circle around a lit candle. Even with yoga, some feelings of euphoria can occur. Some can think they are encountering God, when they are merely experiencing something which comes naturally through an altered state of consciousness.

If you look at the practice of Lectio Divina, it is far from mind-emptying. I will sometimes slowly read a passage of scripture until something “grabs me”, then I will just set it down, close my eyes and meditate on it for a time. When you really think about it, this is almost what St. Teresa advocates doing by praying the Our Father very slowly. Some would take one full hour to pray the Lord’s Prayer - that is how slowly they meditated on the words. They certainly were not emptying their minds if they were meditating on it. However, since infused contemplation is a gift, one is “available” at such a state for the Lord to sweep away for a brief time. But, going back to what Joysong said, and Cardinal Ratzinger’s letter, it must include emptying oneself of selfishness and sin. That involves emptying ourselves, above all, of pride. In true mental prayer, when one humbly approaches the Lord, ready to empty themselves of whatever He is willing to reveal to the soul on a given day, a “heart of stone will be softened”. It is through this process of pride-emptying, that we learn charity.

There are varying opinions on the works of Keating and Pennington. I’m sure John is aware of this, but will allow others to explore it for themselves. It may be a shorter version of something which may have been in Homiletic and Pastoral Review in May of 2004 by Margaret A. Feaster.

A Closer Look at Centering Prayer by Margaret Feaster at CatholicCulture.org

 

[Lux_et_veritas]

I don’t want to break forum rules by pasting in too much, so you can read more from these sections at the document link. It is 11 full pages printed. Further down, Cardinal Ratzinger has this to say, which supports the concerns I have raised (and experienced personally):

1. Eastern Christian meditation[32] has valued “psychophysical symbolism,” often absent in western forms of prayer. It can range from a specific bodily posture to the basic life functions, such as breathing or the beating of the heart. The exercise of the “Jesus Prayer,” for example, which adapts itself to the natural rhythm of breathing can, at least for a certain time, be of real help to many people.[33] On the other hand, the eastern masters themselves have also noted that not everyone is equally suited to making use of this symbolism, since not everybody is able to pass from the material sign to the spiritual reality that is being sought.

Understood in an inadequate and incorrect way, the symbolism can even become an idol and thus an obstacle to the raising up of the spirit to God. To live out in one’s prayer the full awareness of one’s body as a symbol is even more difficult: it can degenerate into a cult of the body and can lead surreptitiously to considering all bodily sensations as spiritual experiences.

1. Some physical exercises automatically produce a feeling of quiet and relaxation, pleasing sensations, perhaps even phenomena of light and of warmth, which resemble spiritual well-being. To take such feelings for the authentic consolations of the Holy Spirit would be a totally erroneous way of conceiving the spiritual life. Giving them a symbolic significance typical of the mystical experience, when the moral condition of the person concerned does not correspond to such an experience, would represent a kind of mental schizophrenia which could also lead to psychic disturbance and, at times, to moral deviations.

 

[FCEGM]

From:

St. John of the Cross, Ascent of Mt Carmel
CHAPTER XII

Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach oneself from them.

BEFORE we treat of the imaginary visions which are wont to occur supernaturally to the interior sense, which is the imagination and the fancy, it is fitting here, so that we may proceed in order, to treat of the natural apprehensions of this same interior bodily sense, in order that we may proceed from the lesser to the greater, and from the more exterior to the more interior, until we reach the most interior[86] recollection wherein the soul is united with God; this same order we have followed up to this point. For we treated first of all the detachment of the exterior senses from the natural apprehensions of objects, and, in consequence, from the natural power of the desires – this was contained in the first book, wherein we spoke of the night of sense. We then began to detach these same senses from supernatural exterior apprehensions (which, as we have just shown in the last chapter, affect the exterior senses), in order to lead the soul into the night of the spirit.

1. In this second book, the first thing that has now to be treated is the interior bodily sense – namely, the imagination and the fancy; this we must likewise void of all the imaginary apprehensions and forms that may belong to it by nature, and we must prove how impossible it is that the soul should attain to union with God until its operation cease in them, since they cannot be the proper and proximate means of this union.

Jim

What you fail to note, though, Jim, is that at this occurs at an
advanced level of prayer and it is far more God’s doing than the
soul’s, because God is now drawing the soul away from created images (and imaginings) of Him into a union wherein such created images are recognized as being imperfect representations of His Reality. This is far from a beginner in the ways of prayer walking into a parish presentation and being told that one must now empty one’s imagination in order to get into deeper contact with God.

Further, as St. John and St. Teresa both emphasize, the basis of all true prayer is a profound love for the Person of Jesus Christ. So when one is drawn by grace and fidelity to the movement of God in the soul toward contemplation one isn’t encountering emptiness, but in the darkness of faith is meeting the One Who is more present to onesself than onesself is present to onesself. Not only is one encountering the Incarnate Son, but one is being formed into His likeness. The loving knowledge of Him, and in Him being introduced into the life of the Most Holy Trinity, is the true center of prayer.

 

[Catherine_Grant]

As it appears that the original post has been thoroughly discussed, I am closing this thread and referring the current conversation to one of the many threads which discuss the personal manifestations of the dark night of the soul or to the many threads which debate the merit and validity of centering prayer.

Thanks to all who contributed!

Catherine