The Christian Contemplative Path of Silence

Just finished reading these two powerful books about the Christian contemplative path of silence. In his first book (2006), Martin Laird, spiritual director and professor in the department of theology and religious studies at Villanova University shares on the contemplative path of silence and dealing with distractions. Five years later (2011), he publishes his second book which is meant as a companion to the first in which he explores further the distractions and how that help to bring awareness to God as the ground of our being.

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Praying with your Imagination

Our imagination is God's gift for our enjoyment and to enhance our creativity and appreciation of the greatness of God’s creation. It is possible for us to pray using our imagination. This type of prayer is also known as contemplation, contemplative prayer, “imaginative prayer,” or Ignatian prayer. While Ignatius of Loyola, the founder of the Society of Jesus (Jesuits) is not the first to use it, he recognized that it is a powerful form of experiential prayer if used appropriately. He had made it the central form of prayer in his Spiritual Exercises.

One of the ways to pray this prayer is to imagine ourselves being part of a scene from the Bible. Here, we must be passive rather than active participants. We are not here to be a Hollywood director or an avatar in a virtual world. Our desire is to imagine ourselves to be present at the scene to see and note what is going on. We are with our imagination use our fives senses in order to better appreciate what is going on in the scenario. We are not to create characters or change the happenings.

One of my favourite uses of this prayer is imagine myself to be present at the mountain slope when Jesus preached the beatitudes (Matthew 5). There was a crowd at the valley. Jesus walked up the mountain slope and sat down. His disciples came and sat with him. Then he began “Blessed are the…”

I imagine myself near the disciples on the windy mountainside. It was late afternoon and the sun was not too hot. While the sound of Jesus’ voice was clearly heard, I felt the warm sun on my face and felt a slight stirring of the wind. I smelt the fresh grass and fresh air there. I reach out and touched the grass I am sitting on. I tasted the faint tang of my lunch of fish and bread on my tongue. And my attention was draw to the voice of the man speaking which was clear to my hearing, “…poor in spirit for theirs is the kingdom of heaven,”

By imagining myself there with my five senses and reading Jesus’ sermon, I felt closeness to him and also a better appreciation of his words. I also felt that he is aware of my presence and may have even looked at me directly. I can feel his love for me. This act of imagination and reading of the word is prayer.

We can also use other scenes from the Bible. Some good scenes are Jesus stilling the storm (how fearful we must felt), healing the blind, at the cross at the time of the crucifixion and at his resurrection. Maybe even be there when Jesus showed Thomas his wounds! Other scenes from the Old and New Testament may be used.

By placing ourselves into Biblical scenes with our imagination while limiting ourselves only to what was written and not to introduce or change the scenarios, the prayer of imagination is a powerful experiential prayer we can use to deepen our spiritual life.

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How to Practice Lectio Divina

Father Luke Dysinger, O.S.B., is prior of St. Andrew's Abbey in Valyermo, Calif., where he has been a monk since 1981. A priest and physician, he writes and teaches in the fields of mystical theology and biomedical ethics. He shares on the practice of lectio divina.

# Choose a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the eucharistic liturgy for the day (find the readings here); others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of "covering" a certain amount of text. The amount of text covered is in God's hands, not yours.

# Place yourself in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; others have a beloved "prayer word" or "prayer phrase" they gently recite.. For some, the practice known as "centering prayer" makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.

# Turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina, God is teaching us to listen to him, to seek him in silence. He does not reach out and grab us; rather, he gently invites us ever more deeply into his presence.

# Take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories, and ideas. Do not be afraid of distractions. Memories or thoughts are simply parts of yourself that, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.

# Speak to God. Whether you use words, ideas, or images--or all three--is not important. Interact with God as you would with one who you know loves and accepts you. And give to him what you have discovered during your experience of meditation. Experience God by using the word or phrase he has given you as a means of blessing and of transforming the ideas and memories that your reflection on his word has awakened. Give to God what you have found within your heart.

# Rest in God's embrace. And when he invites you to return to your contemplation of his word or to your inner dialogue with him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.

Sometimes in lectio divina, you may return several times to the printed text, either to savor the literary context of the word or phrase that God has given or to seek a new word or phrase to ponder. At other times, only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to assess anxiously the quality of your lectio divina, as if you were "performing" or seeking some goal. Lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.

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Book Review on McColman’s The Big Book of Christian Mysticism

I read Carl McColman’s The Big Book of Christian Mysticism: The Essential Guide to Contemplative Spirituality (2010, Hampton Roads Publishing) while on a long flight from Singapore to South Africa, and reflected on the book while I was on safari in Kruger National Park. Amidst the raw chill of a morning on the African savannah plain while watching a glorious sunrise, adoration for the divine fills my heart, and I had a glimpse of what the mystics of all ages have been trying to explain to us. It resonates with what McColman writes about Christian mysticism,

Christian mysticism is all about experience – the experience of union with God, or of God. But it is also about a spiritual reality that undermines experience itself, deconstructing all your masks and self-defen[c]es (sic) and leaving you spiritually naked and vulnerable before the silence of the Great Mystery. It is the spirituality of bringing heaven to earth, and of going through hell while here on earth in order to get to heaven (p.9).

McColman structures his book into two parts. The first part explains what mysticism especially Christian mysticism is and the second is how to be a mystic through a contemplative life. The book is written in such an easy to understand way that a reader may easily miss how much knowledge and experience is needed to make such a complex subject appear simple. I discern that McColman has depth knowledge of many of the Christian mystics, notably Meister Eckhart, Julian of Norwich, Bernard of Clairvaux, author of the Cloud of Unknowing and Hildegard of Bingen.

McColman’s writing reflects the output of a gentle and kind soul who wants to share what he knows but is fearful of the repercussions. He walks gingerly through the minefield of what we commonly called mysticism. He is wise to limit himself specifically to Christian mysticism. Even then, he is aware of many well meaning Christians to whom the word mysticism is synonymous with New Age, not realising many Old and New Testament heroes of the faith may be considered mystics. I appreciate the way he grounds Christian mysticism in the Trinity, the revelation of God in his word (Bible), the Mystery of the Divine and in community. It is not often that mystics are understood in the context of their communities.

The second part deals with the heart of mysticism which involves kenosis (self-emptying) and perichoresis (analogy of the divine dance of the Trinity) which McColman calls the contemplative life. He introduces certain spiritual disciplines such as lectio divina (spiritual reading) and prayer-beyond-words which prime us to the contemplative life.

The heart of the book is what he calls the “mystical paradoxes.” The mark of spiritual maturity is to be able to hold in tension two seemingly opposing spiritual truths and yet be at peace about it. This is Christian mysticism. Unlikely systematic theology which gives the illusion that everything can be neatly explained in propositions, mysticism reveals that God is still a Mystery to our finite mind. McColman notes that “[a] God that you cannot comprehend is a God you cannot manipulate. This, I believe, is a God of true grace, a God worthy of worship” (p.77).

These “mystical paradoxes” that McColman highlights are:
• Mysticism is the quest for God vs You cannot seek God unless God has found you
• Mysticism is about experience vs mysticism cannot be limited to experience
• God is immanent vs God is transcendent
• Mysticism involves significant, life-transforming events and changes in consciousness vs a mystical experience may seem as insignificant as the Butterfly Effect
• You can do nothing to “earn” the mystical life vs If you are passive, you will be thwarting the action of the Holy Spirit
• Mysticism is the “flight of the alone to the Alone” vs Christ is present “where two or three are gathered” in his name
• God is One vs God is a Holy Trinity
• Christ is fully human vs Christ is fully divine
• Seek the light vs Embrace the dark
• Take delight in God vs Accept even suffering
• God is all-merciful vs God is uncompromising in his justice
• Seek holiness vs Practice hospitality
• Plumb deeply the Christian tradition vs Embrace all positive wisdom
• Love God’s creation vs Do not love the world
• Humankind is sinful vs humankind is invited to participate in union with God
• The fear of the Lord is the beginning of wisdom vs Perfect love casts out fear
• Place your hope in the future when you will find conscious union with God vs Live in the present moment; that’s the only place you’ll ever find God
• Live by faith vs Live the truth
• Authentic Christian mysticism conforms to Biblical and church teaching vs Mysticism is following spiritual vision to greater freedom
• Pray methodically vs Prayer cannot be reduced to a method
• Become like little children vs Love God with all your heart, soul, and mind
• Mysticism is an intellectual pursuit vs True mysticism is mostly about the heart
• The mystical journey is like climbing a mountain – it’s a lifelong journey to reach the place God is calling you vs There’s nothing separating you from the love of God – right here, right now
• The Ultimate Mystery is silent vs Part of being a mystic is trying to express the effable through words
• Heaven is a gift freely given vs Hell awaits those who rejects divine love

Obviously those “mystical paradoxes” needs to be unpacked to do them justice and understandably McColman will not be able to do that even in his “big” book of 309 pages. The only fault I can find (aside from the pagination) is that this “big” book is not big enough! It would have been evenbetter if McColman expands more than what he has already done on these “mystical paradoxes.”

This is a good introductory book to Christian mysticism. Reading from the perspective of the Reformed/Presbyterian tradition, I do not have any issues with what McColman has written here. Christian mysticism is an essential part of the Christian spiritual life and I agree with McColman here that everyone is a mystic (see also Paul’s writing in Ephesians 3). It will leave us with a truncated spiritual life if we neglect or reject this facet of our Christian spirituality.

Soli Deo Gloria

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Starting an Online Book Club

A group of us who are alumni of the online Christian spirituality program organised by St. Thomas University under Helen Rosenthal are planning to start an online Book Club or Book Discussion Group next month. Members of this book club are located geographically all over the globe. This will truly be an international book club. We shall be starting with this book.



The suggested schedule for discussion:

Sept.6 - 12: Chapters 1 - 4

Sept. 13 - 19: Chapters 5 - 8

Sept. 20 - 26: Chapters 9 - 11

Sept. 27 - Oct.3: Chapters 12 - 14.



The discussion begins on a Monday and ends on a Sunday. I am so looking forward to the interactions and deep spiritual insights that will be shared.

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Daily Seaching our Conscience

At the End of the Day:
A Mirror of Questions

What dreams did I create last night?
Where did my eyes linger today?
Where was I blind?
Where was I hurt without anyone noticing?
What did I learn today?
What did I read?
What new thoughts visited me?
What differences did I notice in those closest to me?
Whom did I neglect?
Where did I neglect myself?
What did I begin today that might endure?
How were my conversations?
What did I do today for the poor and the excluded?
Did I remember the dead today?
Where could I have exposed myself to the risk of something different?
Where did I allow myself to receive love?
With whom today did I feel most myself?
What reached me today? How deep did it imprint?
Who saw me today?
What visitations had I from the past and from the future?
What did I avoid today?
From the evidence — why was I given this day?

— John O'Donohue in To Bless the Space Between Us

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Candlelight Perception

Practice Candlelight Perception

The light of modern consciousness is not gentle or reverent; it lacks graciousness in the presence of mystery; it wants to unriddle and control the unknown. Modern consciousness is similar to the harsh and brilliant white light of a hospital operating theatre. This neon light is too direct and clear to befriend the shadowed world of the soul. It is not hospitable to what is reserved and hidden. The Celtic mind had a wonderful respect for the mystery and depth of the individual soul.

The Celts recognized that the shape of each soul is different; the spiritual clothing one person wears can never fit the soul of another. It is interesting that the word revelation comes from re-valere, literally, "to veil again." The world of the soul is glimpsed through the opening in a veil that closes again. There is no direct, permanent, or public access to the divine. Each destiny has a unique curvature and must find its own spiritual belonging and direction. Individuality is the only gateway to spiritual potential and blessing.

When the spiritual search is too intense and hungry, the soul stays hidden. The soul was never meant to be seen completely. It is more at home in a light that is hospitable to shadow. Before electricity, people used candlelight at night. The ideal light to befriend the darkness, it gently opens up caverns in the darkness and prompts the imagination into activity. The candle allows the darkness to keep its secrets. There is shadow and color within every candle flame. Candlelight perception is the most respectful and appropriate form of light with which to approach the inner world. . . . Candlelight perception has the finesse and reverence appropriate to the mystery and autonomy of soul.

— John O'Donohue in Anam Cara

Silence

Be Silent

Silence is one of the major thresholds in the world. The spirituality the Desert Fathers deeply influenced Celtic spirituality. For these ascetics, silence was the teacher: "A certain brother came to the abbott Moses in Scete seeking a word from him. And the old man said to him, 'Go and sit in your cell, and your cell will teach you all things.' " In the Celtic world there was always the recognition of the silent and the unknown as the closest companions of the human journey. . . .

Meister Eckhart said that there is nothing in the world that resembles God so much as silence. Silence is a great friend of the soul; it unveils the riches of solitude. It is very difficult to reach that quality of inner silence. You must make a space for it so that it may begin to work for you. In a certain sense, you do not need the whole armory and vocabulary of therapies, psychologies, or spiritual programs. If you have a trust in and an expectation of your own solitude, everything that you need to know will be revealed to you. These are some wonderful lines from the French poet Rene Char: "Intensity is silent, its image is not. I love everything that dazzles me and then accentuates the darkness within me." Here is an image of silence as the force that discloses hidden depth. Silence is the sister of the divine.

— John O'Donohue in Anam Cara

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The Spiritual Disicpline of Solitude

Spend Some Time in Solitude

Solitude is one of the most precious things in the human spirit. It is different from loneliness. When you are lonely, you become acutely conscious of your own separation. Solitude can be a homecoming to your own deepest belonging. One of the lovely things about us as individuals is the incommensurable in us. In each person, there is a point of absolute nonconnection with everything else and with everyone. This is fascinating and frightening. It means that we cannot continue to seek outside ourselves for the things we need from within. The blessings for which we hunger are not to be found in other places or people. These gifts can only be given to you by yourself. They are at home in the hearth of your soul. . . .

In everyone's inner solitude there is that bright and warm hearth. The idea of the unconscious, even though it is a very profound and wonderful idea, has sometimes frightened people away from coming back to their own hearth. We falsely understand the subconscious as the cellar where all of our repression and self-damage is housed. Out of our fear of ourselves we have imagined monsters down there. Yeats says, "Man needs reckless courage to descend into the abyss of himself." In actual fact, these demons do not account for all the subconscious. The primal energy of our soul holds a wonderful warmth and welcome for us. One of the reasons we were sent onto the earth was to make this connection with ourselves, this inner friendship.

— John O'Donohue in Anam Cara

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