Contemplative Outreach News
Volume 7, Number 2 - Fall, 1993
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
Will and Intention in Contemplative Prayer
By Father Thomas Keating
Part I
Centering Prayer is not
contemplation in the strict sense of the word but a method of practice to
facilitate the beginning of contemplation. Contemplation is basically the
predominance of the Gifts of the Spirit over our own activity during the time of
prayer. At the same time, it gradually works itself into daily life through the
active gifts of the Spirit: counsel, prudence, fortitude and knowledge.
In the Centering Prayer
practice our activity has a part but it is a very disciplined one. It begins by
being minimal, and finishes by being almost imperceptible. Centering Prayer is
probably the most receptive of the practices designed to facilitate the growth
of contemplation.
Think of a continuum in which
our activity at one end consists of a practice such as Centering Prayer.
Centering Prayer is not a concentrative practice. It is not an exercise of attention.
It is an exercise of intention. It is our will, our faculty of choice,
that we are cultivating. The will is also our faculty of spiritual love, which
is a choice. It may be accompanied by sentiments of love but does not require
them. Divine love is not a feeling. It is a disposition or attitude of on-going
self-surrender and concern, as God has for us and every living thing.
In our practice w e begin by
choosing an activity which is a traditional practice to access the spiritual
level of our being. This movement takes place under the influence of the Holy
Spirit who is present to us all the time through the Divine Indwelling. As the
influence of the Spirit increases, we might imagine it as coming toward us on
the continuum. It might be better to say that we are awakening to this Divine
presence and action within us and consenting to it.
Note that Centering Prayer is
an acceptance not only of God's presence, but also of God's action. What
we are experiencing needs to be understood in the context of this movement of
the Spirit which is primarily therapeutic. Why? Because we are sick! If we think
we are well, and experience this activity which is definitely medicinal, it may
cause great surprise. Some medications can be painful, not because that is the
desire of the doctor, but because our illness is such that it needs a serious
remedy.
During this prayer, the will
is developing the habit of surrender to God's presence and action. Meanwhile the
Spirit's influence is also increasing and at some point, one enters a no-man's
or a no-woman's land where one doesn't know which activity is predominating.
All prayer is a gift of the
Spirit but in the beginning the Spirit works through our ordinary faculties
which we exercise through discursive meditation and affective prayer, spiritual
reading, the sacraments, other devotions, and the practice of virtue. All of
these practices are increasing our capacity to respond with sensitivity to the
movements of the Spirit. At some point there is an interaction in which
sometimes one's own gentle activity predominates, and at other times the
Spirit's activity predominates.
In this latter experience we
may encounter what St. Teresa of Avila describes in The Interior Castle
as the states of prayer, which she calls the prayer of quiet, union, and full
union. They are levels of absorption of the faculties that are perceived by the
one who receives them as the activity of the Divine presence. In those
situations we are more or less aware of God's action. The Divine action can be
just as present, however, at an even more intimate level which the various
faculties cannot interpret.
Just because one receives the
spiritual consolation of the prayer of quiet or is completely absorbed in God in
the prayer of union, doesn't mean one is a saint. It may mean that we are so
sick that we need special attention. So don't get puffed up by such things! On
the other hand, we don't resist them either because we may need them. In deep
therapy, the first thing one has to do in order to be healed is to experience
transference with the therapist. This is a mysterious emotional process in which
one identifies with the therapist and transfers to that person one's
relationship with authority figures from early life. Then the therapist can
reflect back the acceptance one might not have felt as a child. It can heal the
emotional privation of thinking of oneself as unlovable. We need the experience
of another person fully accepting us on the emotional level. Otherwise it is
difficult to have a full self-identity or as the psychologists call it, a strong
ego, a valuable asset for the spiritual journey. It is this fully developed
self, with all the wounds still remaining from early childhood, that we offer to
God. Some people have been so deprived that they have an emotional conviction
not only of being unlovable but even of being a mistake. This is the source of
the disease of self-hatred that is epidemic in our culture. This has to be
healed in some degree for the spiritual journey to develop because the spiritual
journey is the surrender of a self, a self-identity. If we don't have a sense of
a self or self-identity, we don't know what to give.
The affirmation of spiritual
consolations and periods of peace of refreshment, are a kind of transference
with God. God then reflects back the acceptance and affirmation that our parents
may have denied us in early childhood because of their own wounds from early
life. If we can get over our self-hatred and the wounds of early childhood, we
will make a tremendous contribution to the next generation. Unfortunately
parents don't usually find this out until the children are grown up. But please
don't have guilt feelings on this point because the same thing as been going on
since Adam and Eve. That is the human condition. It is accepting our failures.
working with the, and trying to grow out of them, that is important. This
down-to-earth process is an important aspect of the spiritual journey. Modern
psychological discoveries can be helpful in our understanding of what the human
condition really is from a diagnostic perspective. It is a pathology.
As the Spirit becomes
predominant in our prayer, the use of the sacred word or sacred symbol during
the time of Centering Prayer becomes less and less necessary. However, as long
as we find that we are attracted to thoughts or feeling going by on the level of
our memory or imagination during prayer, we freely make use of the sacred word,
not to push the thoughts away, but to reaffirm our original intention of
consenting to the presence of God.
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
CONTEMPLATIVE OUTREACH IS...
The following statement is a brief overview of Contemplative
Outreach
which is generally given out after an Introductory Workshop for the purposes of
introducing ourselves.
We would like to acquaint you with our network called
Contemplative Outreach, Ltd. We are a network of faith communities founded to
support the Centering Prayer practice and to renew the contemplative dimension
of the gospel in daily life.
We are an association of volunteers who have been touched by
the fruits of Centering Prayer in our lives and who desire to share them with
others. Founded by Fr. Thomas Keating in 1984 we have grown from a handful of
people to approximately 23,000 as of September 1993. We are Roman Catholic in
origin and ecumenical in scope including members of many other Christian
denominations.
We offer introductory workshops, retreats, parish missions and
courses in living the contemplative life. Our retreats vary in length from a
week-end to 10 Day Intensive Retreats. Their purpose is to give individuals the
opportunity to experience solitude, silence and simplicity of life and the
practice of Centering Prayer in an atmosphere of community silence. Other
courses and workshop are geared for formation in contemplative living in the
market place.
Many small contemplative communities meet on a weekly basis,
share silence, and encourage one another in daily practice.
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
Our spring teleconference was a spirit-filled day when our
Contemplative Outreach community got together for an Intensive Day of Prayer.
Fr. Thomas spoke about the Spirituality of Centering Prayer Support Groups and
was enthusiastically received by approximately 650 persons watching around the
country. We had so many call-ins that we were unable to get to all of them. Our
panel was moderated by Gail Fitzpatrick-Hopler while Sr. Bernadette Teasdale,
David Salamon and Jinnohn Gilmore offered practical helps for working with
Centering Prayer groups. It was a day to remember for all that attended. The
teleconference is a great way to extend our hands in union of silent prayer
around the country. It is a powerful experience just knowing that we are all
praying together.
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
Coordinators' Conference Leavenworth, KS
July 20-25, 1993
Sixty members of Contemplative Outreach, from the continental
United States, Alaska, Hawaii and the Philippines, met in Kansas for five days
for the biennial Coordinators' Conference. It was a time of prayer, liturgy,
hard work, fun and community. Coordinators attended a meeting of the
Contemplative Outreach Board of Trustees, learned about the financial
implications of coordinating a region and discussed the structure and
functioning of the Contemplative Outreach network. A broad spectrum of
presentations were given concerning regional dynamics and national courses.
There was time for participants to share what they do, and to listen to what
others do. At the end of the conference, many of the coordinators spoke of a
renewed sense of enthusiasm and demonstrated an excitement about the programs
and initiatives which they had learned about.
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
Contemplative Spirituality and Sexuality:
The Challenge to Love with
Reverential Passion and Integrity
The contemplative practice opens us to all of our human
reality as we consent to God's loving transformation of our lives. We are sexual
beings. I find it both a delightful and at times, a scary reality. There is no
other aspect of my humanity where my "angels and demons" are
consorting with such intensity and at such close quarters.
I write this as a single, 37 year old male who is not
permanently called to celibacy. I write this knowing that my joys and struggles
are different from others. Yet my questions are those of others who know they
are called (compelled) to follow this spirituality and need to be addressed. I
pray that I write this with some wisdom of Spirit, compassion and humility.
What do centering prayer and contemplative spirituality have
to offer in relation to our sexuality? I will only skim the surface of this
mysterious subject. I hope this article will provoke not a little thought and
even more prayerful reflection and discussion.
First, I will start with my assumptions: Sexuality is a gift
from God. We need an on-going, healthy spiritual life to celebrate our sexual
energy. Morton and Barbara Kelsy write, "Sexuality seldom brings us to the
fullness of love and wholeness, to an experience of God, unless we have a
conscious spiritual life into which to integrate it" (Sacrament of
Sexuality, p.243).
Spirituality underlies and is the foundation for our
sexuality. Bilotta writes:
"Beneath the sexual is the search for the spiritual.
The sexual lifts us out of ourselves and opens up the deep spiritual hunger
that resides within all of us. The spiritual restlessness of our hearts
reveals that we are thirsty to drink of the presence of the other and
ultimately the presence of the divine other"
("Sexual Emergence as an Access to the Spiritual Life", Studies
in Formative Spirituality, 1981, Vol. 2, p.23).
This means that our desire for union with another represents
our deepest desire for union with God.
Sexuality is much broader than genital expression. Sexuality
is our embodied energy that desires to be in relationship with all of life on a
physical, psychological, and emotional plane. This runs from curiosity to
friendship to deep intimacy.
The practice of apophatic, contemplative spirituality can
transform our sexuality in a radical manner. God wants to transform all of
us--spirit, mind, emotions, will, senses, and the physical body these all dwell
in. We need to stop denying or misusing our embodied sexuality because it
ultimately means we are denying the Incarnation--that God became fully human,
including flesh, with us. It is time to make a positive connection between
contemplative spirituality and sexuality.
"The practice of contemplative prayer often will heal us
of emotional and psychological blocks to an extent where we experience a release
of sexual energy that we have not experienced before" (Gerald May, Care of
Mind, Care of Spirit, p.11 2). Four years ago last March that was my experience.
It was both exciting and scary because it was new and energizing, but at times
it seemed out of control. However, the gift it was for me was that I now had the
energy to love and appreciate all of life and to use my gifts creatively such as
I had never been able to do before. Also, my compassion for others and the world
in general deepened at this time. I like to say this healing grace from God gave
me the energy to live a bit better the two commandments.
Thomas Keating writes about the importance of this healing of
our sexuality: "The distortion of emotional development is seen in many
persons on the Christian spiritual journey who suffer from the repression and
rejection of their sexual feelings. Once such repression takes place, these
people will have difficulty relating with genuine warmth to others. Sexual
energy sustains the driving force of the motivation to serve other people with
affection and warmth. People who have repressed their sexual feelings, or any
other emotion for that matter, tend to repress their feelings across the board.
This means that their capacity to relate to others in a supportive or affirming
way is truncated" (Invitation to Love, pp. 45-6).
Contemplative spirituality speaks to the challenge of using
sexual energy in a positive way. My spiritual practices have been invaluable in
beginning to learn this lesson. The on-going spiritual practice of "letting
go" (The Open Mind, Open Heart practice) has helped me to realize that this
energy doesn't have to control me. Also, simply praying while this energy is
"up" has helped to diffuse the energy throughout the rest of my body.
This breakthrough of energy did not occur until I was "practiced"
enough in "letting go" and faithful enough to my prayer that I wasn't
consumed by this energy. I found that physical exercise of some kind was very
helpful.
Thomas Keating talks about the contemplative practice (being
open to God's Grace) as leading us into right relationship (non-addictive or
non-attachment) with people, activities, and possessions. We can trust that if
we stay on the spiritual journey God will heal us. It is up to us to enjoy the
fruits of God's labor so that we accept and enjoy pleasure in all its splendid
variety.
Paul Fiorini
Seattle, WA
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
FLORIDA
The State of Florida is about to be consumed by fire - not by
physical fire, but by the Living Flame of contemplative fire. The Living Flame
is the first adaptation of the National Contemplative Issues Workshop to a
regional format. It is an opportunity to receive and share conceptual background
at a deeper level in the faith community committed to the Centering Prayer
practice. In October, the seven month program will begin in Miami, on the
Florida west coast and in Orlando. The seven month workshop program consists of
a meeting once a month for seven consecutive months. The workshop will be
presented by members of the National Faculty of Contemplative Outreach. The
topics are: Lectio Divina, refinement of the Centering Prayer practice, the
Divine Therapy, formation of emotional programs for happiness, the false self in
action: codependency, the night of sense and the night of spirit.
CALIFORNIA
Fr. Martin O'Loghlen has given many Introductory workshops. He
has traveled to Almeda, to Glendale, to Crestline and to Hemet (to give a
workshop to the Sacred Heart novices). Weekend retreats are being offered in
Hemet, CA, using the novitiate quarters of the Sacred Hearts Congregation. These
retreats are popular, with waiting lists of prospective retreatants. Future
plans for California include: continuing to offer introductory workshops,
continuing the weekend retreats on a monthly basis, if possible; and exploring
the possibility of longer retreats. Since many are attracted to a community
support group, several individuals are offering their homes to groups for
further study and prayer.
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
Holy Week Retreat at Chrysalis House
Your attitude must be Christ's. . . and so began the
Holy Week Retreat at Chrysalis House, Warwick, New York, April 7 to 11, 1993.
This group had gathered from so many different places: the
countries of Mexico and England; the states of New Mexico and Colorado; and the
towns of Bayonne, Bloomfield, and Demarest, New Jersey; Manhattan and Long
Island, New York. Some of us had driven comfortably in our cars arriving at our
leisure; others came whenever bus and plane schedules dictated. Some people were
single. some were married; some were women, some were men; some were religious
and clergy; others were lay. But all received the same invitation... Your
attitude must be Christ's.
. . . he emptied himself. . . Father Carl Arico,
liturgical presider for the Triduum, further challenged us to continue the
fasting and almsgiving atmosphere of Lent. Our fasting would be refraining from
thoughts of the past and future in order to be as fully alive to the present
moment as possible. Our almsgiving would be putting aside our books and
magazines in order to devote ourselves attentively and single mindedly to the
Scriptural account of the events of Jesus' last days... not just to read about
them, but to enter into those events fully.
This was not good news. Surely there would be an opportunity
for some diversion? But there it was. We could spend the next ten days on God's
terms or on our own. Suddenly, the vague abstraction of "emptying"
became concretized...and the summons became all too clear for us to switch from
emotions of "feeling sorry for Jesus" to the experience of the
Crucified--being naked and humble before God in whatever way that meant for us.
Could we do it? How could we do it? Blessed with the chrisms
of Baptism, Confirmation, and the Anointing of the Sick, fortified by our
consent to "God's presence and action in our lives," and comforted by
the gracious hospitality of the Chrysalis staff, each of us entered our own
deserts.
Some had personal guides: the Spirit/Helper or the woman of
"extravagance" who anointed the head of Jesus. Others sought the help
of the eye-witnesses: Peter, the Denier; Judas, the Betrayor; the Faithful
Remnant of Mary who remained at the foot of the Cross; or Joseph of Arimathea,
the man of kindness who provided the tomb. "The Word was (truly) made
Flesh."
. . . thus he humbled himself. . . In silence we went
our separate ways. In silence we came together for prayer and meals. And in
silence we formed a community. Led by Father Carl we celebrated the sacred,
solemn liturgies of these High Holy Days. On Thursday our feet were washed, on
Friday we knelt and kissed the Cross and entered the "Great Silence,"
mourning with the rest of the Church each time our eyes met the empty
tabernacle. Many of us were called to be reconciled.
But eventually we processed with fire through the halls of
Chrysalis and listened to the words of the prophets Isaiah, Ezekiel, Baruch, and
the writer Paul. We renewed our baptismal vows with water from the pond made
holy by our faith and we watched the Eucharist returned to its rightful place.
By virtue of our own experiences those past three days, we had come to live what
we as Christians already knew in our hearts to be true: No matter how dark the
desert, or how deep the death, there is always, always, always resurrection.
. . . "Mary!"..."Rabhoni!". . ."go
to my brothers and sisters and tell them". . . And so we celabrated,
united in heart, lived out separately. . . in Mexico (old and New), England,
Colorado, New Jersey and New York. . . the Christian triumph of new creation. .
. new life. Alleluia! We are truly an Easter people.
Joanne Carbone O'Neill
Bloomfield, New Jersey
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
a glimpse
of
Reality...
"When Jesus came to the place, he looked up and said to
him, "Zaccheus, come down quickly for I must stay at your house
today." (Luke 19:5)
"...I must stay at your house today." These were the
words that spoke to me and made me realize the seriousness of the call for me to
serve in the ministry of Contemplative Outreach. I was relatively new and still
considered myself a neophyte in the Spiritual Journey when I was picked as one
of the eighteen participants (out of thirty applicants) to attend the Formation
for Contemplative Outreach Service Workshop.
That "I must stay at your house today" tells me that
I must allow Him and welcome Him whether I think I am ready or not. It doesn't
matter whether my house is in disarray and needs a lot of tidying still. He
knows everything about me and He understands.
Although I feel that I am not fully prepared to be a
presenter, when the need arises I accept the challenge with all my heart, in
spite of all my fears and misgivings. He knows all this, and all I can say is,
"Thank you, Lord, for choosing me to serve you in others."
Will and Intention ~ Contemplative
Outreach Is ~ Teleconference Report
Coordinators' Conference ~ Contemplative
Spirituality and Sexuality ~ Updates
Holy Week Retreat at Chrysalis House ~ A
Glimpse of Reality
