CENTERING PRAYER... .At St. John Neumann Lawyers Road, Reston, VA 7:00 PM on almost every Thursday of the Month 10:00 AM td and 4th Thursday of the Month 1. What is Centering Prayer? - It is an ancient practice of meditation within Christian tradition. • “Centering prayer attempts to present teaching of earlier times (e.g., The Cloud of Unknowing, 14” century classic) in updated form.” Fr. Thomas Keating, Open Mind. Open Heart. • “A wordless, trusting, opening of self to the divine Presence. Far from being advanced, it is the simplest form of prayer there is.” -Cynthia Bourgeault, Centering Prayer. • “Centering prayer is NOT a relaxation exercise, nor fonn of self-hypnosis, nor charismatic gift. Centering prayer is movement beyond conversation with Christ to communion with God. Centering prayer habituates us to the language of God which is silence.” T. Keating • “Silence is God’s first language.” St. John of the Cross (16th1 century mystic). 2. Why do we do Centering Prayer? • Tried and true practice for deepening spiritual growth.. .from the time of the Desert Fathers & Mothers through the present times (e.g. Thomas Merton, Fr. Keating). • Ash Weds, gospel from Matt. 6- Jesus directs that when we desire to pray, we “go to our inner room and shut the door.” • “Even when the outer world has been wrestled into silence, we still go right on talking, worrying, arguing WITHIN ourselves, daydreaming, fantasizing. To encounter those deeper reaches of our being, where our own life is constantly flowing out of and back into divine life, what first seems to be needed is some sort of interior on/off switch to tone down the inner talking as well. That’s probably the simplest way to picture what Centering Prayer is. At root, it is a very simple method for reconnecting us with that natural aptitude for the inner life, that simplicity of our childhood, once our adult minds have become overly complex and busy.” C. Bourgeault • “We surrender to the attraction of interior silence, tranquility and peace. We do not try to feel anything, reflect upon anything. Without effort, without trying, we sink into this Presence, letting everything else go. Let Love alone speak: the simple desire to be one with the Presence, to forget self, to rest in thç Ultimate Mystery. In Presence, I know that I am known. Everything in my life is transparent in this Presence, which knows everything about me—all weaknesses, brokenness, sinfulness, and still loves me infinitely. The Presence is healing, strengthening, refreshing... .non-judgrnental, self-giving, seeking no reward, boundless in compassion.” T. Keating • And when we tie ourselves more to God in centering prayer, we then experience “healing, strengthening, refreshing” and are ourselves more capable of being “non-judgmental, self- giving, seeking no reward” and compassionate. Why try centering prayer? That is why. For more information, including local groups that gather weekly, see: Contemplative Outreach of Northern Virginia (CONOVA)
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CENTERING PRAYER... .At St. John NeumannLawyers Road, Reston, VA
7:00 PM on almost every Thursday of the Month10:00 AM td and 4th Thursday of the Month
1. What is Centering Prayer? - It is an ancient practice of meditation within Christian tradition.
• “Centering prayer attempts to present teaching of earlier times (e.g., The Cloud of Unknowing,14” century classic) in updated form.” Fr. Thomas Keating, Open Mind. Open Heart.
• “A wordless, trusting, opening of self to the divine Presence. Far from being advanced, it is thesimplest form of prayer there is.” -Cynthia Bourgeault, Centering Prayer.
• “Centering prayer is NOT a relaxation exercise, nor fonn of self-hypnosis, nor charismatic gift.Centering prayer is movement beyond conversation with Christ to communion with God.Centering prayer habituates us to the language of God which is silence.” T. Keating
• “Silence is God’s first language.” St. John of the Cross (16th1 century mystic).
2. Why do we do Centering Prayer?
• Tried and true practice for deepening spiritual growth.. .from the time of the Desert Fathers &Mothers through the present times (e.g. Thomas Merton, Fr. Keating).
• Ash Weds, gospel from Matt. 6- Jesus directs that when we desire to pray, we “go to our innerroom and shut the door.”
• “Even when the outer world has been wrestled into silence, we still go right on talking,worrying, arguing WITHIN ourselves, daydreaming, fantasizing. To encounter those deeperreaches of our being, where our own life is constantly flowing out of and back into divine life,what first seems to be needed is some sort of interior on/off switch to tone down the innertalking as well. That’s probably the simplest way to picture what Centering Prayer is. At root,it is a very simple method for reconnecting us with that natural aptitude for the inner life, thatsimplicity of our childhood, once our adult minds have become overly complex and busy.”
C. Bourgeault• “We surrender to the attraction of interior silence, tranquility and peace. We do not try to feel
anything, reflect upon anything. Without effort, without trying, we sink into this Presence,letting everything else go. Let Love alone speak: the simple desire to be one with the Presence,to forget self, to rest in thç Ultimate Mystery.In Presence, I know that I am known. Everything in my life is transparent in this Presence,which knows everything about me—all weaknesses, brokenness, sinfulness, and still loves meinfinitely.The Presence is healing, strengthening, refreshing... .non-judgrnental, self-giving, seeking noreward, boundless in compassion.” T. Keating
• And when we tie ourselves more to God in centering prayer, we then experience “healing,strengthening, refreshing” and are ourselves more capable of being “non-judgmental, self-giving, seeking no reward” and compassionate. Why try centering prayer? That is why.
For more information, including local groups that gather weekly, see:Contemplative Outreach of Northern Virginia (CONOVA)
How Do We Do Centering Prayer?
Body Posture: Sit comfortably so you forget your body (fly hands on thighs& sitting in chair, relaxed shoulders, feet balanced on floor, eyes closed).
2. Establish intention to open your heart to God and turn off your mindlego.Express this in an opening prayer. Consider either or both to start with:
• “I lift myself up to you, 0 Lord, with a gentle stirring of love. Desiringyou for your own sake, to be with You, and NOT to get anything fromYou.” ---adapted from The Cloud of Unknowing
• “Be --- Still --- and Know ---That I am --- God!” - Psalm 46:10Each time drop one word or phase until you end up at “Be” as only word.
3. Whenever your thoughts drift - as they will - come back to your intention ofbeing open to God. Consider words — “I will return to my meditation,” orconsider focusing on breathing in and out, or imagine letting go of yourthoughts and watching them pass away like clouds or leafs in a river.
4. Also you can try to repeat your own phrase or word during meditation. Forinstance, when breathing in, I sometimes say “Loved” to myself and onbreathing out, I then say “Love”.
Whatever --- you chose your own word or words and they can change fromday to day!
5. Even’ meditation is a success — so long as it is your intention to be with God!
6. At end of your prayer time (aka: “sit”), come out slowly.. .this enables you tobetter bring atmosphere of silence into daily life.
“Gradually, after deliberately choosing quiet times with God, our heart begins to sharpen its perceptionof God’s Presence. The quiet of God begins to speak and direct us, and our heart becomes more finelytuned to the frequency that God uses to speak to us.”
“Wien your tongue is silent, you can rest in the silence of the forest.when your imagination is silent, the forest speaks to you, tells you of its unreality and of the Reality ofGod. But when your mind is silent, then the forest becomes magnificently real and blazes triumphantlywith the Reality of God.”
Both are from Thomas Merton on contemplative prayer and silence.
Rest: Boats Floating Downstream
In Centering Prayer, a contemplative practice taught by Thomas Keating.
we choose a “sacred word” to help us return to our intention of awareness
to God’s presence. The word might be “Peace” or “Be” or “Love”—
something simple. Don’t spend too much time analyzing the word. I Told it
lightly and let it go when it is no longer needed, but come back to it any
time your thoughts interrupt the stillness.
Keating uses the imagery of a river in Centering Prayer to help
compartmentalize our “thinking” mind. He says our ordinary thoughts are
like boats on a river so closely packed together that we cannot experience
the river that flows underneath them. The river is the Presence of God
holding us up. When we find ourselves getting distracted or hooked by a
thought or feeling, we are to return ever so gently to our sacred word,
letting the boat (thought ãr feeling) float on downstream. Gradually, the
nund is quieted, with fewer thoughts/feelings and more space between
“boats,’
Be patient with this practice. We all have ingrained patterns. Sometimes
the same thought or feeling will circle by again and again, saying think
me! Think me! Feel me! Feel me!” as it tries harder to be noticed. Just
keep returning to the sacred word and letting the boats Iloat downstream.
Center for Action and Contemplation1705 Five Points Rd SW, Albuquerque, NM 87105 (physical)
P0 Box 12464, Albuquerque. NM 87195-2464 (mailin)(505) 242-9588
cac.orQ
Gateway to Silence:Christ is in me, and I am in Christ.
Som
eP
ract
ical
Poin
tsI.
The
min
imum
lime
for
this
pray
eris
20m
inut
es.
Two
peri
ods
are
reco
mm
ende
dea
chda
y,on
efi
rst
thin
gin
the
mor
ning
and
the
othe
rin
the
afte
rnoo
nor
earl
yev
enin
g.W
ithpr
acti
ceth
eLi
me
may
beex
tend
edto
30m
inut
esor
long
er.
2.T
heen
dof
the
pray
erpe
riod
can
bein
dica
ted
bya
timer
whi
chdu
esno
tha
vean
audi
ble
tick
orlo
udso
und
whe
nit
goes
off.
3.Po
ssib
leph
ysic
alsy
mpt
oms
duri
ngth
epr
aver
a.W
em
ayno
tice
slig
hipa
ins,
itche
s,or
twitc
hes
inva
riou
spa
nsof
the
body
ora
gene
raliz
edse
nse
ofre
stle
ssne
ss.
The
sear
eus
ually
due
toth
eun
tyin
gof
emot
iona
lkn
ots
inth
ebo
dy.
b.W
em
ayno
tice
heav
ines
sor
light
ness
inou
rex
trem
ities
.T
his
isus
ually
due
toa
deep
leve
lof
spir
itual
atte
ntiv
enes
s.c.
Inal
lca
ses
we
pay
noat
tent
ion
and
ever
-so
-gen
tly
retu
rnto
the
sacr
edw
ord.
4.T
hepr
inci
xtl
frui
tsof
cent
erin
gpr
ayer
ate
cvpe
iienc
edin
daily
life
and
not
duri
ngth
epr
ayer
peri
od.
5.C
enle
ring
Pray
erfa
mili
ariz
esus
with
God
’sfi
rst
lang
uage
whi
chis
sile
nce.
Poin
tsfo
rF
urt
her
Dev
elop
men
tI.
Din
ing
thep
rvr
perio
d,va
rious
kind
sof
thou
ghts
may
arise
:a.
Ord
inar
yw
ande
ring
sof
the
imag
inat
ion
orm
emor
y.b.
Tho
ught
san
dfe
elin
gsth
atgi
veris
eto
attr
actio
nsor
aver
sion
s.c.
Insi
ghts
and
psyc
holo
gica
l bre
akth
roug
hs.
d.Se
lf-r
efle
ctio
nssu
chas
, “H
owam
Ido
ing?
”or
, “T
his
peac
eis
just
grea
t!”
e.T
houg
hts
and
feel
ings
that
aris
efr
omth
eun
load
ing
ofth
eun
cons
ciou
s.f.
Whe
nen
gage
dw
ithan
yof
thes
eth
ough
tsre
turn
ever
-so-
gent
lyto
the
sacr
edw
ord.
2.D
urin
gth
ispr
ayer
we
avoi
dan
alyz
ing
our
expe
rie
nce,
harb
orin
gex
pect
atio
ns,
orai
min
gat
som
esp
ecif
icgo
alsu
chas
:a.
Rep
ealin
gth
esa
cred
“urd
cont
inuo
usly
.b.
Hav
ing
noth
ough
ts.
c.M
akin
gth
em
ind
abl
ank.
&Fe
elin
gpe
acef
ulor
cons
oled
.e.
Ach
ievi
nga
spir
itual
expe
rien
ce.
(Ope
nM
ind,
Op
en
Hea
rt)
Way
sto
Dee
pen
Our
Rel
atio
nshi
pw
ith
God
I.P
ract
ice
two
20-3
0m
inut
epe
riod
sof
Cen
teri
ngPr
ayer
daily
.2.
List
ento
the
Wor
dof
God
inSc
ript
ure
and
stud
yO
peti
Min
d,O
pen
Hea
rt3.
Sel
ect
one
ortw
oof
the
spec
ific
prac
tice
sfo
rev
eryd
aylif
eas
sugg
este
din
Ope
nM
ind.
Ope
nH
eart
.4.
Join
aw
eekl
yC
ente
ring
Pray
erG
roup
.a.
Iten
cour
ages
the
mem
bers
ofth
egr
oup
tope
rsev
ere
inth
eir
indi
vidu
alpr
actic
es.
b.It
prov
ides
anop
port
unit
yfo
rfu
rthe
rin
put
ona
regu
lar
basi
sth
roug
hta
pes.
read
ings
,an
ddi
scus
sion
.c.
Itof
fers
anop
port
unit
yto
supp
ort
and
shar
eth
esp
irit
ual
jour
ney.
Wha
tC
ente
ring
Pra
yer
Isan
dIs
Not
a.It
isno
ta
tech
niqu
ebu
ta
way
ofcu
ltiv
atin
ga
deep
erre
lati
onsh
ipw
ithG
od.
b.It
isno
ta
rela
xatio
nex
erci
sebu
tit
may
’ be
quite
refr
eshi
ng.
c.It
isno
ta
form
ofse
lf-h
ypno
sis
but
aw
ayto
quie
tth
em
ind
whi
lem
aint
aini
ngits
aler
tnes
s.d.
Itis
not
ach
aris
mat
icgi
ftbu
ta
path
oftr
ansf
orm
atio
n.e.
Itis
not
apa
m-p
sych
olog
ical
expe
rien
cebu
tan
exer
cise
offa
ith,
hope
and
self
less
love
.f.
Itis
not
limite
dto
the
“fel
t”pr
esen
ceof
God
but
isra
ther
ade
epen
ing
offa
ithin
God
’sab
idin
gpr
esen
ce.
g.it
isno
tre
flec
tive
orsp
onta
neou
spr
ayer
, but
sim
ply
rest
ing
inG
odbe
yond
thou
ghts
, wor
ds,
and
emot
ions
.
For
info
rmat
ion
and
reso
urce
sco
ntac
t:
Con
tem
plat
ive
Outr
each
,L
td.
10Pa
rkPl
ace,
2’Fl
oor,
Suite
BB
utle
r,N
J07
405
Tel:
(973
)83
8-33
84/F
ax:
(973
) 492
-579
5E
mai
l:oW
icec
outw
ach.
org
Vis
itou
rw
ebsi
teat
ww
w.c
onte
mpl
ativ
eout
reac
h.or
gfo
rev
ents
,re
trea
ts,
artic
les,
and
the
on-I
tne
book
stor
e.
‘Bes
tillw
dlrn
at’t
hatl
ani
God”P
lm46:l
O
Con
tem
plat
ive
Pra
yer
We
may
thin
kof
pray
eras
thou
ghts
orfe
elin
gsex
pres
sed
inw
ords
.B
utth
isis
only
one
expr
essi
on.
Inth
eC
hris
tian
trad
ition
Con
tem
plat
ive
Pray
eris
cons
ider
edto
beth
epu
regi
ftof
God
,It
isth
eop
enin
gof
min
dan
dhe
art
—ou
rw
hole
bein
g—
toG
od.
the
Ult
imat
eM
yste
ry,
beyo
ndth
ough
ts,
wor
ds,
and
emot
ions
.T
hrou
ghgr
ace
we
open
our
awar
enes
sto
God
who
mw
ekn
owby
faith
isw
ithin
us.
clos
erth
anbr
eath
ing.
clos
erth
anth
inki
ng.
clos
erth
nnch
oosi
ng-
clos
erth
anco
n-sc
ious
ness
itsel
f.C
ente
ring
Pra
yer
Cen
teri
ngPr
ayer
isa
met
hod
desi
gned
tofa
cili
tate
the
deve
lopm
ent
of
Con
tem
plat
ive
Pra
yer
bypr
epar
ing
our
facu
ltie
sto
rece
ive
this
gift
.It
isan
atte
tupt
topr
esen
tth
ete
achi
ngof
earl
ier
tim
esin
anup
date
dfo
rm.
Cen
teri
ngPr
ayer
isno
tm
eant
tore
plac
eot
her
kind
sof
pray
er;
rath
erit
cast
sa
new
light
and
dept
hof
mea
ning
onth
em,
Itis
atth
esa
me
time
are
lati
onsh
ipw
ithG
odan
da
disc
ipli
neto
fost
erth
atre
lati
onsh
ip.
Thi
sm
etho
dof
pray
eris
am
ovem
ent
beyo
ndco
nver
sati
onw
ithC
hris
tto
com
mun
ion
with
Him
.T
heol
ogic
alB
ackg
roun
dT
heso
urce
ofC
ente
ring
Pray
er,
asin
all
met
hods
lead
ing
toC
onte
mpl
ativ
ePr
ayer
,is
the
indw
ellin
gT
rini
ty:
Fath
er,
Son,
and
Hol
ySp
irit.
The
focu
sof
Cen
teri
ngP
raye
ris
the
deep
enin
gof
our
rela
tion
ship
with
the
livin
gC
hris
t.It
tend
sto
build
com
mu
nit
ies
offa
ith
and
bond
the
mem
bers
toge
ther
inm
utua
lff
iend
ship
and
love
.
The
Met
hod
of
—
CE
NT
ER
ING
PR
AY
ER
TH
EPR
AY
ER
OF
CO
NSE
NT
BY
TH
OM
Apjp
-—i—
’
‘20
06(‘
onte
mpl
athe
Ouf
ivac
h,Lt
d.
The
Ro
ot
of
Cen
teri
ng
Pra
yer
List
enin
gto
the
wor
dof
God
inSc
ript
ure
(Lcc
tioD
ivin
a)is
aun
thrio
na]
utly
ofcu
ltiva
ting
frie
ndsh
ipw
ithC
hris
t.It
isa
way
oflis
teni
ngto
the
tax
isof
Scri
ptur
eas
ifut
wer
ein
conv
ersa
tion
with
Chr
ist a
ndH
ew
ere
sugg
estin
gth
eto
pics
ofco
nver
safl
on.
The
daily
enco
unte
r with
Chr
ista
ndre
flec
tion
onI-U
sw
ord
lead
sbe
yond
mer
eac
quai
ntan
cesh
ipto
anat
titud
eof
frie
ndsh
ip,
trust
,an
dlo
ve.
Con
vers
atio
nsi
mpl
ifie
san
dgi
ves
way
toco
mm
unin
g.G
rego
ryth
eG
reat
(6th
cent
ury)
insu
mm
ad7i
ngth
eQ
u&ia
nco
ntem
plat
ive
tra
ditio
nex
pres
sed
itas
“res
ting
inG
odT
Thi
sw
asth
ecl
assi
cal
mea
ning
ofC
onte
mpl
ativ
ePr
ayer
inth
eC
hris
tian
tmdi
tion
for t
hefi
rst s
ixte
ence
ntur
ies.
Wis
dom
Say
ing
ofJe
sus
Cen
teri
ngPm
yer
isba
sed
onth
ew
isdo
msa
ying
ofJe
sus
inth
eSe
rmon
onth
eM
ount
:...
But
whe
nyo
up
rni
goto
Jour
inne
rmor
n.cl
ose
the
door
and
pmy
tojo
ur
Fath
erin
secr
et.
And
tour
Fath
egw
hose
esin
secr
et,
will
,niw
dyo
uM
T6:
6It
isal
soin
spir
edby
wri
tings
ofm
ajor
cont
ibut
ors
toth
eC
hris
tian
cont
empl
ativ
ehe
rita
gein
clud
ing
John
Cas
sian
.th
ean
onym
ous
auth
orof
The
Clo
udof
Unl
o;o;
iing.
Fran
cis
deSa
les.
Ter
esa
ofA
vila
,Jo
hnof
the
Cro
ss, T
hérê
seof
Lis
icux
,an
dT
hom
asM
erlo
n.
Cen
teri
ng
Pra
yer
Gui
deli
nes
I.C
hoos
ea
sacr
edw
ord
asth
esy
mbo
lof
your
inte
ntio
nto
cons
ent
toG
od’s
pres
ence
2nd
acti
onw
ithi
n.(O
pen
Min
d,O
pen
Hea
rt,
Tho
mas
Kea
ting
)
I.T
hesa
cred
wor
dex
pres
ses
our
inte
ntio
nto
cons
ent
toG
od’s
pres
ence
and
actio
nw
ithin
.2.
The
sacr
edw
ord
isch
osen
duri
nga
brie
fpe
riod
ofpr
ayer
toth
eH
oly
Spi
rit.
Use
aw
ord
of
one
ortw
osy
llab
les,
such
as:
God
,Je
sus,
Abb
a,Fa
ther
.M
othe
r.M
ary,
Am
en.
Oth
erpo
ssib
ilitie
sin
clud
e:L
ove,
Lis
ten,
Peac
e,M
ercy
Let
Go,
Sile
nce,
Still
ness
,Fa
ith,T
rust
.
Th
eG
uid
elin
esI.
Cho
ose
asa
cred
wor
das
the
sym
bol
ofyo
urin
tent
ion
toco
nsen
t to
God
’spr
esen
cean
dac
tion
with
in.
2.Si
tting
com
fort
ably
and
with
eyes
clos
ed,
settl
ebr
iefl
yan
dsi
lent
lyin
trod
uce
the
sacr
edw
ord
asth
esy
mbo
lof
your
cons
ent t
oG
od’s
•,
pres
ence
and
actio
nw
ithin
.
3.W
hen
enga
ged
with
your
thou
ghts
*,re
turn
ever
-so-
gent
lyto
the
sacr
edw
ord.
4.A
tthe
end
ofth
epn
yer
peri
od, r
emai
nin
sile
nce
with
eyes
clos
edfo
ra
coup
leof
min
utes
.
thou
ghts
incl
ude
body
sens
atio
ns.
feel
ings
.im
ages
,an
dre
flec
tion
s
3.In
stea
dof
asa
cred
wor
d,a
sim
ple
inw
ard
glan
ceto
war
dth
eD
ivin
eP
rese
nce,
orno
tici
ngon
e’s
brea
thm
aybe
mor
esu
itab
lefo
rso
me
pers
ons.
The
sam
egu
idel
ines
appl
yto
thes
esy
mbo
lsas
toth
esa
cred
wor
d.4.
The
sacr
edw
ord
issa
cred
not
beca
use
ofit
sin
here
ntm
eani
ng,
but
beca
use
ofth
em
eani
ngw
egi
veit
asth
eex
pres
sion
of
our
inte
ntio
nto
cons
ent.
5.H
avin
gch
osen
asa
cred
wor
d,w
edo
not
chan
geit
duri
ngth
epr
ayer
peri
odbe
caus
eth
atw
ould
been
gagi
ngth
ough
ts.
II.
Sif
ting
com
fort
ably
and
wit
hey
escl
osed
,se
ttle
brie
fly
and
sile
ntly
intr
oduc
eth
esa
cred
wor
das
the
sym
bol
ofyo
urco
nsen
tto
God
’spr
esen
cean
dac
tion
wit
hin
.
I.“S
itti
ngco
mfo
rtab
ly”
mea
nsre
lati
vely
com
fort
ably
soas
not
toen
cour
age
slee
pdu
ring
the
time
ofpr
ayer
.2.
Wha
teve
rsi
ttin
gpo
siti
onw
ech
oose
,w
eke
epth
eba
ckst
raig
ht.
3.W
ecl
ose
our
eyes
asa
sym
bol
ofle
tting
goo
fw
hat
isgo
ing
onar
ound
and
wit
hin
us.
4.W
ein
trod
uce
the
sacr
edw
ord
inw
ardl
yas
gent
lyas
layi
nga
feat
her
ona
piec
eof
abso
rben
tco
tton.
5.Sh
ould
we
fall
asle
epup
onaw
aken
ing
we
cont
inue
the
pray
er.
III.
Whe
nen
gage
dw
ith
your
thou
ghts
,re
turn
ever
-so-
gent
lyto
the
sacr
edw
ord.
1.“T
houg
hts”
isan
umbr
ella
term
for
ever
ype
rcep
tion
,in
clud
ing
body
sens
tati
ons.
sens
epe
rcep
tion
s,fe
elin
gs,
imag
es,
mem
orie
s,pl
ans,
refl
ecti
ons,
conc
epts
, com
men
tari
es, a
ndsp
iritu
alex
peri
ence
s.2.
Tho
ught
sar
ean
inev
itabl
e,in
tegr
alan
dno
rmal
part
ofC
ente
ring
Pray
er.
3.B
y“r
etur
ning
ever
-so-
gent
lyto
the
sacr
edw
ord”
am
inim
umof
effo
rtis
indi
cate
d.T
his
isth
eon
lyac
tivity
we
init
iate
duri
ngth
etim
eof
Cen
teri
ngPr
ayer
.4.
Dur
ing
the
cour
seof
Cen
teri
ngPr
ayer
,th
esa
cred
wor
dm
aybe
com
eva
gue
ordi
sapp
ear.
WA
tth
een
dof
the
pray
erpe
riod
,re
mai
nin
sile
nce
wit
hey
escl
osed
for
aco
uple
ofm
inut
es.
1.T
head
diti
onal
2m
inut
esen
able
sus
tobr
ing
the
atm
osph
ere
ofsi
lenc
ein
toev
eryd
aylif
e.2.
Ifth
ispr
ayer
isdo
nein
agr
oup,
the
lead
erm
aysl
owly
reci
tea
pray
ersu
chas
the
Lor
d’s
Pray
er.
whi
leth
eot
hers
liste
n.
MEDITATION 101
1. Set comfortably so you forget your body (try hands on thighs& sitting in chair).
2. Close your eyes.
3. Start with:
I lifi myself up to you, 0 Lord, with a gentle stirring of love.Desiring you for your own sake and NOT for your gifis.
4. Whenever your thoughts drifi, come back to your intention ofbeing open to God the words — “I will return to mymeditation”.
5. Every meditation is a success — so long as it is your intentionto be with God!
6. Peaceful way to start Psalm 46, verse 10
Be --- Still --- and Know ---That I am --- God!
Each time drop one word or phase until you end up at “Be”alone/only.
7. Also you can try to repeat your own phrase or word duringmeditation. For instance, when breathing in, I sometimes say“Loved” to myself and on breathing out, I then say “Love”.
Whatever --- you chose your own word or words and theycan change from day to day!
Lee
tlo
Div
ina
and
Cen
teri
ng
Pra
yer
Lee
/ic
BiW
#aan
dC
ente
ring
Pra
yer
are
two
dist
inct
pray
erfo
rms.
Lec
Wcf
lh’h
,ais
are
adin
g,re
flec
ting,
resp
ondi
ngan
dre
stin
gin
the
wor
dof
God
that
help
son
egr
owin
rela
tions
hip
with
God
.
Cen
teri
ngP
ray
eris
am
etho
dof
pray
erin
whi
chw
eco
nsen
tto
rest
inG
od’s
pres
ence
.tt
isa
pray
erth
atm
oves
usbe
yond
conv
ersa
tion
with
Chr
ist
toco
mm
unio
nw
ithH
im.
Itpre
pare
sus
tore
ceiv
eth
egi
ftof
cont
empl
atio
n.
Leth
6D
hãa
isa
gift
toC
ente
rin
gP
raye
r.A
sou
rre
lati
onsh
ipw
ithG
odde
epen
sw
ew
illbe
rene
wed
inou
rin
tent
ion
tore
stw
ithG
odin
Cen
teri
ngP
raye
r.
Cen
teri
ngP
ray
eris
agi
ftto
Lee
/ic
Dh’
ina
asit
free
sus
from
obst
acle
sto
hear
the
wor
dof
God
ona
muc
hde
eper
leve
lin
LeeW
o.i
w.
Lec
fio
Div
ina
and
Bib
leS
tudy
Bib
leSt
udy
isth
ere
adin
gof
the
scri
ptur
esfo
rin
form
atio
nan
dan
unde
rsta
ndin
gof
the
con
text
ofth
epa
ssag
e.Ii
prov
ides
aso
lidco
ncep
tual
back
grou
ndfo
rth
epr
actic
eof
Lea
/nD
ip/r
n,.
Lea
/nD
iv/n
ais
are
flec
tive
read
ing
ofsc
rip
ture
.It
isa
met
hod
ofpr
ayer
that
lead
sus
into
the
deep
erm
eani
ngof
scri
ptur
ean
dth
etr
ans
form
atio
nof
our
lives
.A
cont
empl
ativ
ere
adin
gof
the
Scri
ptur
esis
com
pati
ble
with
wel
l-gr
ound
edin
terp
reta
tion
ofth
eB
ible
.
BE
CO
MIN
GA
WO
RDO
FG
OD
Bei
ngfr
ansf
orm
edin
toth
eW
ord
ofG
’odi
sa
proc
ess
that
happ
ens
asw
efa
ithfu
llyre
ad,
refl
ect.
resp
ond
and
rest
inG
od’s
Wor
d.
An
aM
4e&
ofre
sWng
inG
od’s
pres
ence
beco
mes
apa
rtof
our
daily
lives
.W
ebe
com
ea
chan
nel
ofG
od’s
pres
ence
toot
hers
.
Lñ’
hzgi
nun
ionn
hG
odw
ear
eab
leto
tran
scen
do
urs
elv
esas
the
“cen
ter”
and
expe
rien
ceal
lin
God
and
God
inal
l.
Our
ener
gybe
com
eson
ew
ithth
eD
ivin
eE
nerg
y.W
ebe
com
em
erci
ful,
com
pass
iona
tean
dlo
vin
gas
God
ism
erci
ful,
com
pas
sion
ate
and
lovi
ng.
Con
tem
plat
ive
Out
reac
h,L
td.
10Pa
rkPl
ace.
2’
Floo
rSu
iteB
But
ler,
NJ
0740
5
Tel:
(973
)83
8-33
84/
Fax:
(973
)49
2-57
95E
mai
l:o1
Tic
eThe
outr
eacl
t.org
Vis
itou
rw
ebsi
teat
ww
w.c
onte
mpI
ativ
eout
reac
h.or
gfo
rev
ents
,re
trea
tsan
dth
eon
-lin
ebo
okst
ore.
V20
07O
m/e
mpl
auire
Out
reac
h.L
td
Lec
fio
Div
ina
Lee
/toD
Mna
ison
eof
the
grea
ttr
easu
res
ofth
eC
hris
tian
trad
itio
nof
pray
er.
Itm
eans
Div
ine
Rea
ding
,w
hich
isre
adin
gth
ebo
okw
ebe
lieve
tobe
divi
nely
insp
ired
.T
his
trad
ition
ofpr
ayer
flow
sou
tof
aH
ebre
wm
etho
dof
stud
ying
the
Scri
ptur
esw
hich
was
call
edha
ggad
ah.
Hac
’gad
ahw
asan
inte
ract
ive
inte
rpre
tati
onof
the
Scr
iptu
res
bym
eans
ofth
efr
eeus
eof
the
text
toex
plor
eits
inne
rm
eani
ng.
Itw
aspa
rtof
the
devo
tiona
lpr
actic
eof
the
Jew
sin
the
days
ofJe
sus.
Lis
teni
ngto
the
Wor
dof
God
inS
crip
ture
Lis
teni
ngto
the
wor
dof
God
inSc
ript
ure
(Lea
/uD
nth
a)is
atr
adit
iona
lw
ayof
cult
ivat
ing
frie
ndsh
ipw
ithC
hris
t.It
isa
way
oflis
teni
ngto
the
text
sof
Scri
ptur
eas
ifw
ew
ere
inco
nver
satio
nw
ithC
hris
tan
dH
ew
ere
sugg
esti
ngth
eto
pics
ofco
nver
satio
n.T
heda
ilyen
coun
ter
with
Chr
ist
and
refl
ecti
onon
Flis
wor
dle
ads
beyo
ndm
ere
acqu
aint
ance
ship
toan
attit
ude
offr
iend
ship
,tr
ust,
and
love
.C
onve
rsat
ion
sim
plif
ies
and
give
sw
ayto
com
mun
ing.
Gre
gory
the
Gre
at(6
thce
ntur
y)in
sum
mar
izin
gth
eC
hris
tian
cont
empl
ativ
etr
aditi
onex
pres
sed
itas
‘res
ting
inG
od.
Thi
sw
asth
ecl
assi
cal
mea
ning
ofC
onte
mpl
ativ
ePr
ayer
inth
eC
hris
tian
trad
ition
for
the
firs
tsi
xtee
nce
ntur
ies.
LE
cno
DW
INA
aL
IST
EN
ING
TOT
hEW
OR
DO
FG
OD
TNSC
RIP
TU
RE
Mon
asti
cF
orm
ofL
ecti
oD
ivin
aS
chol
asti
cF
orm
ofL
ecio
Div
ina
The
mon
astic
form
ofL
ea/n
Div
/na
isan
anci
ent
met
hod
that
was
prac
tice
dby
the
Mot
hers
and
Fath
ers
ofth
eD
eser
tan
dla
ter
inm
onas
teri
esbo
thE
ast
and
Wes
t,T
hem
onas
ticw
ayis
unst
ruct
ured
.O
nelis
tens
toth
ew
ord
ofG
odin
apa
rtic
ular
pass
age
chos
enfo
rth
eoc
casi
onan
dth
enon
efo
llow
sth
eat
trac
tion
ofth
eSp
irit.
Thi
sm
etho
dca
nal
sobe
pray
edin
agr
oup.
Gui
deli
nes
for
Mon
asti
cL
eetl
oD
ivin
a
Mom
ent
One
:(L
ectl
o)R
ead
the
Scri
ptur
epa
ssag
efo
rth
efi
rst
time.
Lis
ten
with
the
“ear
ofyo
urbe
an.”
\Vha
tph
rase
,se
nten
ceor
even
one
wor
dst
ands
out
toyo
u?B
egin
tore
peat
that
phra
se,
sent
ence
oron
ew
ord
over
and
over
,al
low
ing
itto
settl
ede
eply
inyo
urhe
art.
Sim
ply
retu
rnto
the
repe
titio
nof
the
phra
se,
sent
ence
oron
ew
ord,
savo
ring
itin
your
hear
t.
Mom
ent
Tw
o:(M
edit
aflo
)R
efle
ct,
relis
hth
ew
brds
.L
etth
emre
soun
din
your
hear
t.L
etan
atti
tude
ofqu
iet
rece
ptiv
enes
spe
rmea
teth
epr
ayer
time.
Be
atte
ntiv
eto
wha
tsp
eaks
toyo
urhe
art.
Mom
ent
‘Thr
ee:
(Ora
io)
Res
pond
spon
tane
ousl
yas
you
cont
inue
tolis
ten
toa
phra
se,
sent
ence
orw
ord.
Apr
ayer
ofpr
aise
,th
anks
givi
ngor
petit
ion
may
aris
e.O
ffer
that
pray
er,
and
then
retu
mto
repe
atin
gth
ew
ord
inyo
urhe
art.
Mom
ent
Four
:(C
onte
mpl
ado)
Res
tin
God
.Si
mpl
y“b
ew
ith’
God
’spr
esen
ceas
you
open
your
self
toa
deep
erhe
arin
gof
the
Wor
dof
God
.If
you
feel
draw
nba
ckto
the
scri
ptur
es,
follo
wth
ele
adof
the
Spir
it.
Gro
win
gin
Rel
atio
nshi
p
Gro
win
gin
rela
tion
ship
with
God
isa
proc
ess
like
any
othe
rre
lati
onsh
ip.
We
need
tobe
gin
bylis
teni
ngan
den
teri
ngin
todi
alog
uew
ithG
od’s
wor
d.A
sth
edi
alog
ueun
fold
sw
ew
illdi
scov
erdi
ffer
ent
way
sof
bein
gin
rela
tion
ship
;di
ffer
ent
mom
ents
ofbe
ing
with
God
.T
here
are
the
niom
ents
oflis
teni
ngto
the
othe
ran
dpo
nder
ing
the
mea
ning
ofhi
sthe
rw
ords
.T
here
are
the
mom
ents
ofre
spon
ding
and
dial
ogui
ng, a
sw
ell
asbe
ing
with
the
othe
rw
hen
now
ords
need
tobe
said
.
Are
lati
onsh
ipw
ithG
odis
also
mad
eup
ofm
any
mom
ents
.T
hese
mom
ents
may
com
ein
any
orde
r.B
egin
byw
alki
ngth
roug
hea
chm
omen
t,ta
king
asm
uch
time
asne
eded
.T
here
are
no“s
houl
ds,
ough
tsor
mus
ts.”
Lis
ten
with
the
ear
ofyo
urhe
art
and
let
the
dial
ogue
with
God
unfo
ldin
itsow
ntim
ean
dle
tth
efl
oly
Spir
itta
keth
ele
ad.
We
need
totr
ust
that
God
isea
ger
tobe
with
usan
dto
shar
ew
ithus
the
inne
rpe
ace
and
free
dom
we
desi
re.
Thi
sw
ayof
prac
tici
ngL
eath
Dti
’/na
deve
lope
din
the
Mid
dle
Age
sat
the
begi
nnin
gof
the
Scho
last
icPe
riod
.A
tth
istim
e,th
ere
bega
na
tend
ency
toco
mpa
rtm
enta
lize
the
spir
itua
llif
e,A
sth
iste
nden
cygr
ew,
the
emph
asis
was
plac
edm
ore
upon
ratio
nal
anal
ysis
and
less
onpe
rson
alex
peri
ence
.T
hesc
hola
stic
fonn
divi
des
the
proc
ess
into
stag
esor
step
sin
ahi
erar
chic
alpa
ttern
.T
hesc
hola
stic
met
hod
isa
good
way
tole
arn
Lcd
/nD
h•’/r
n,w
heth
erpr
ivat
ely
orin
agr
oup.
Gui
deli
nes
for
Sch
olas
tic
Lec
tio
Div
ina
Stc
pO
ne:
Rea
dth
epa
ssag
e,en
cour
agin
gev
eryo
neto
liste
nw
ithth
e“e
arof
thei
rhe
art.”
\\‘h
atph
rase
,se
nten
ceor
even
one
wor
dst
ands
out
toyo
u?
Ste
pT
wo:
Rea
dth
epa
ssag
eag
ain
and
Ref
lect
onth
ew
ord
ofG
od.
Etic
oura
geev
eryo
neto
beaw
are
ofw
hat
touc
hes
them
, ath
ough
tor
refl
ectio
nth
atis
mea
ning
ful.
Allo
wa
min
ute
ortw
oof
sile
nce.
Ste
p1’h
ree:
Rea
dth
epa
ssag
eag
ain
and
Res
pond
spon
tane
ousl
yto
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dof
God
.B
eaw
are
ofan
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ayer
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rise
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ence
.A
llow
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pF
our:
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ect
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tosp
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inth
esi
lenc
e.A
llow
thre
eor
four
min
utes
ofsi
lenc
e.
ToEx
tend
the
Prac
tice:
Aft
erth
ere
sti
ng
,ta
keth
eph
rase
,se
nten
ce,
or‘c
ord
into
your
daily
activ
ityan
dlis
ten
toit,
refl
ect
onit,
pray
over
it,an
dre
stin
itas
time
allo
ws
duri
ngth
eda
y.A
llow
itto
beco
me
part
ofyo
u.
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Met
hod
ofL
ecif
oD
ivin
ate
edo
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hic
isth
em
ostt
radi
tiona
lw
ayof
cu1t
i’at
hig
frie
ndsh
ipw
ithC
hris
t.It
isa
way
oflis
teni
ngto
die
text
sof
scri
pte
rnas
ifw
ew
ere
inco
nver
satio
nw
ithC
hris
tan
dH
ew
assu
gges
ting
the
topi
csof
conv
ersa
tion.
Itis
liste
ning
with
the
“ear
”of
the
hear
t.T
heda
ilyen
coun
ter
with
Chr
ist
and
refl
ectio
non
His
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dle
ads
beyo
ndm
ere
acqu
ain
tanc
eshi
pto
anat
titud
eof
frie
ndsh
ip,
trus
tan
dlo
ve.
Led
iloD
ii’in
ale
ads
usto
corn
-m
inio
nor
asG
rego
ryth
eG
reat
(6th
c.),
sum
mar
izin
gth
eC
hris
tian
cont
empl
ativ
etr
aditi
onsa
ys,
“res
ting
inG
od.”
Taken from: Richard Rohr’s Daily Meditation
To sign up: h://cac.org/si-upor more generally: infoccac.org
Rest: Ceiltering PrayerChoose a word or phrase (perhaps this week’s Gateway to Silence -- That all iiaj’be one — or simply Be one) as an expression of your intent and desire. Sitcomfortably and upright, eyes closed, breathing naturally, and begin to repeat thissacred word silently. As your attention is focused on the desire behind the word,gradually let the word slip away. Rest in silence. When thoughts, images orsensations arise, gently return to the word, a symbol of your consent to God’spresence and action within you.
Two periods of twenty minutes each day is recommended for Centering Prayer.To learn more about Centering Prayer, visit wn.contemplativeoufreach.org.
Rest: Examen of ConsciousnessSt. Ignatius, founder of the Society of Jesus or Jesuits, proposed a daily exercise,which he called the Examen of Consciousness — a simple exercise in discernment.Rather than focusing on what went right or wrong, how you failed or succeededthroughout the day, this exercise encourages you to reflect on moments in the daywhen you were aware of God — when you were present to Presence — and thosetimes when you were forgetful or distracted.
Center yourself in silence and an awareness of God’s presence. Recall the daywith an open spirit. Notice the emotions, sensations, and thoughts that arise asyou review the day’s events. Let your attention settle on one of these instancesand Jook for God’s presence within it, whether you were aware at the time or not.Pray from this memory and within this present moment. Release the day withgratitude and rest in God’s grace. Learn more about Examen of Consciousness atwww.ignatianspifituality.com.
Rest: Object MeditationLook around you and notice your surroundings at this moment. Let your eyes fallon some object — perhaps a candle, tree, rock, or creature. Simply observe theobject, without judging or labeling. Give your full attention, senses, and presenceto this object.
Gradually let your gaze soften and take in the more-than-matter-ness that is alsohere. Deepen your awareness of God’s presence within this thing and within you.
Rest in silence for several minutes (or continue with a longer time ofcontemplative prayer) and then turn your gaze to bless the rest of the room,landscape, and world in which you find yourself, one in Love.
Rest: Gaze of GraceInvite a trusted beloved (friend, lover, parent, or perhaps yourself through amirror) to spend a few minutes sharing each other’s gaze. Sit facing each otherand begin by lighting a candle or ringing a bell. Take a couple moments with eyesclosed to find your center, the still witness. Then open your eyes and simply lookat the face of the person across from you.
Give and receive this gaze in silence, being present to the other and to the presenceof Love within and without. Let your eyes, face, and body be soft and relaxedwhile alert. Breathe. If your attention wanders, bring your awareness back toyour partner’s eyes and to the presence of Love flowing between you.
When two or three minutes have passed, ring the bell again or bring your handstogether and bow to signal the close of the practice. Share a few words, anembrace, or an expression of gratitude.
Rest: Visio DivinaIn the Eastern Orthodox tradition, icons are windows into God’s heart; they aresymbols of deeper than apparent wisdom. Approaching images with openness toGod’s presence is also known as the practice of vislo divina, sacred seeing.
Choose an image (painting, photograph, sculpture, or other artwork), perhaps thebanner for this week’s meditations. Set aside some quiet time with tlus piece andbegin with a prayer of intent to be open to God.
Look slowly at the image, taking in every detail without critique. Observe thecolors, shapes, shadows, lines, empty spaces. Allow your unfiltered response toarise — feelings, memories, thoughts. Notice and welcome these reactions, withoutevaluation, whether they seem negative or pleasing.
How do these feelings, evoked by the image, connect with your life? What desiresare stirring in you? How are you drawn to respond?
Take a few moments to reflect in writing, movement, or sound — whateverembodiment fits your expression. Finally, simply rest in God’s presence.
Rest: Ecstatic DanceChoose a favorite or new piece of music — classical, world, contemporary;anything that calls you to move! — and find a place in which you can listen andmove uninhibitedly, barefooted if possible.
Allow your body to lead, following the invitation of the music. Let mind take aback seat and tune in to the sensations of each part of your body. Feel your feet
2
connect with the ground. Limbs and joints turn and bend as they will. Swing andsway head, shoulders, hips. Sink deep into your body, remembering what it is tobe a human animal.
Dance until you are pleasantly tired and gradually slow your movements, perhapsto another musical tempo. Continue moving in smaller, gentler ways: breathedeeply, stretch arms and legs, roll head. Come to a seated position and rest instillness.
Rest: Drawing Empty SpaceIt’s difficult to see what is not manifest, what is intangible and yet the mostobjective of all reality. Yet we can learn to see differently, to be present to Being.This simple practice shifts our usual way of literal seeing and invites an innerchange in how we see ourselves, the worid, and the Divine.
Sitting at a table or desk with a pencil and a piece of blank, unlined paper, look ata nearby object. Turn your attention to the empty or “negative” space surroundingthe object. Rather than focus on the object’s contours, look at the ]ines and curvesof the space butting up against the object, the places in between and around theobject itself. Breathe deeply and begin to draw these nooks and crannies of air andemptiness. Keep your focus on the negative space as you draw.
You might draw all of the spaces around the object or spend just a few momentsdrawing. When your pencil conies to a stop, observe the form and detail of the“nothingness” you’ve drawn. Know that your True Self, though perhaps lessvisible than ego and persona, is spacious and objective. Let your inner witnessquietly observe the “negative space” within yourself. Rest in this abundantemptiness, hill of Presence.
Rest: Wilderness WanderingGo to a place in nature where you can walk freely and alone, ideally some placewhere human impact is minimal — a forest, canyon, prairie, bog, mountain. Tellsomeone where you will be and how long you expect to be there. Take adequatewater and clothing for the conditions.
Begin your wandering by finding or creating a conscious threshold (perhaps anarched branch overhead or a narrow passage between rocks). Here offer a voicedprayer of your intention and desire for this time. Step across the threshold quitedeliberately and, on this side of your sacred boundary, speak no words, but onlyexpect!
Let the land, plants, and creatures lead your feet and eyes. Let yourself be drawn,rather than walking with a destination or purpose in mind. If you are called to aparticular place or thing, stop and be still, letting yourself be known and know,
3
through silent communion with the Other. Before you leave, offer some gesture ortoken of gratitude for the gift the wild has given you.
When it is time to return to the human world, find again your threshold and crossover. But now you have learned to expect God in all things.
Rest: Yahweh PrayerA rabbi friend taught this prayer to me many years ago. The Jews did not speakGod’s name, but breathed it: inhale — }‘ah; exhale — we/i. God’s name was thefirst and last word to pass their lips. By your very breathing you are praying andparticipating in God’s grace. You are who you are — living God’s presence — inthe simplicity and persistence of breath.
Breathe the syllables with open mouth and lips, relaxed tongue:
Inhale -- Yah
Exhale ——
Rest: Sacred TimeI invite you to set aside time for contemplative practice in this New Year. Peopleask me, “How long should I Pray?” I say, “As long as it takes you to get to anemotional and mental yes!” Many find that they need two periods of twentyminutes a day to come to such surrender. Perhaps it is early in the morning. beforeyour brain has a chance to begin its list-making and judgments. Or, it could be inthe evening, which might include an examen of consciousness, looking for theGod-encounters during your day. Maybe it is taking moments throughout the dayto pause, breathe, be still, and recognize how you have returned from yes and backto various ldnds of no.
The sacrament of Sabbath — keeping a chosen time sacred (though all time is holy;there is no distinction or division between profane and sacred!) — was offered bythe Jewish people as a gift for all of humanity. And in our busy, technology-driven culture, it is especially important that we intentionally seek rest and recreation. It might’ be saying that at least one-seventh of life must be bout non-performance and non-egocentric pursuit, or we forget our life’s purpose.
Take a moment now. Perhaps breathe in and out with this week’s Gateway toSilence, “My true self is love.” Rest in the awareness of Presence. And know thatyou are never apart from it. When this moment ends, Presence will still be here,now, always.
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Some Books to Consider
The Cloud of Unknowing edited by William Johnston
Open Mind, Open Heart by Thomas Keating
Centering Prayer and Inner Awakening by Cynthia Bourgeault
The Contemplative Heart by James Finley
Inner E%perience: Notes on Contemplation by Thomas Merton
The Loving Search for God by William Meninger
Contemplation in Action by Richard Rohr and Friends
Silent Compassion: Finding God in Contemplation by Richard RohrDrawing from Fr. Richard’s talks at the 2013 Festival of Faiths with the Dalai Lama,Silent Compassion focuses on the divine silence that offers peace, calls us tocompassion, and brings wholeness of being.
Embracing the Call to Spiritual Depth: Gifts for Contemplative Livingby Tilden Edwards
Living in the Presence: Spiritual Exercises to Open Our Lives to the Awareness of Godby Tilden Edwards
Vill and Spirit by Gerald May
The Book of Awakening and, also, Seven Thousand Ways to Listen by Mark Nepo
• The Daily Reader for Contemplative Living by Thomas Keating• The Better Part by Thomas Keating• “Fr. Thomas Keating: A Rising Tide of Silence”
Documentary Film won an award at 2013 Sundance Film Festival
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