Contemplative Outreach News
Volume 6, Number 2 - Fall, 1992
The Centering Prayer
Method 
Notes
from Old and New Friends The
Role of Facilitator
A Life Changing Prayer
Updates
The Centering Prayer Method
by Fr. Thomas Keating
Recently, Mother Angelica's satellite television network EWTN
aired a 13 part series entitled, "The New Age: Satan's Counterfeit."
In the third segment of the series Centering Prayer is identified with New Age
aberrations and with Eastern religions. The following clarifications are in
order concerning the specific allegations brought against Centering Prayer in
this series.
1. Centering Prayer Is a traditional form of Christian prayer
rooted in Scripture and based on the monastic heritage of "Lectio Divina".
Is not to be confused with Transcendental Meditation or Hindu or Buddhist
methods of meditation. It is not a New Age technique.
Centering Prayer is rooted in the word of God, both in
scripture and in the person of Jesus Christ. It is an effort to renew the
Christian contemplative tradition handed down to us in an uninterrupted manner
from St. Paul, who writes of the intimate knowledge of Christ that comes through
love.
Centering Prayer is designed to prepare sincere followers of
Christ for contemplative prayer in the traditional sense in which spiritual
writers understood that term for the first sixteen centuries of the Christian
era. This tradition is summed up by St. Gregory the Great at the end of the
sixth century. He describes contemplation as the knowledge of God impregnated
with love. For Gregory, contemplation was the fruit of reflection on the word of
God in Scripture as well as the precious gift of God. He calls it, "resting
in God". In this "resting", the mind and heart are not so much
seeking God as beginning to experience, "to taste", what they have
been seeking. This state is not the suspension of all activity, but the
reduction of many acts and reflections into a single act or thought to sustain
one's consent to God's presence and action.
2. Centering Prayer does not "empty the mind" or
"exclude other forms of prayer." It is not a "technique that
automatically creates mysticism" or a means "to reach an altered state
of consciousness.
It is important not to confuse Centering Prayer with certain
Eastern techniques of meditation such as transcendental Meditation. The use of
the Sacred Word in Centering Prayer does not have the particular calming effect
attributed to the TM mantra. Nor is the Sacred Word a vehicle leading to the
spiritual level of one's being as it is in TM. There is no cause-and-effect
relationship between using the Sacred Word and arriving at some altered state of
consciousness. The Sacred Word is merely the symbol of the consent of one's will
to God's presence and action within based on faith in the doctrine of the Divine
Indwelling. The Sacred Word is simply a means of reaffirming our original
intention at the beginning of our period of prayer to be in God's presence and
to surrender to the divine action when we are attracted to some other thought,
feeling or impression.
Throughout the period of Centering Prayer, our intention
predominates: the movement of our will to consent to God's intention, which
according to our faith, is to communicate the divine life to us. Hence, unlike
TM, Centering Prayer is a personal relationship with God, not a technique.
3. Centering Prayer is designed to deepen the theological
virtues of faith, hope and charity and to develop the most ancient of all
Christian methods, the practice of Lectio Divina leading to contemplation.
Centering Prayer is fundamentally two things at the same time:
first, the deepening of our personal relationship with Christ developed through
reflection on scripture; and second, a method of freeing ourselves from
attachments that prevent the development of this relationship and the unfolding
of the theological virtues of faith, hope, and love. It reduces the tendency to
over-activity in prayer and to depending excessively on concepts in order to go
to God. In short it reduces the obstacles in us, especially selfishness, so that
we become sensitive to the delicate inspirations of the Holy Spirit that lead to
divine union.
This form of prayer was first practiced and taught by the
Desert Fathers of Egypt, Palestine and Syria, including Evagrius, John Cassian
and St. John Climacus. It has representatives in every age, e.g. in the
Patristic age, St. Augustine and St. Gregory the Great in the West, and
Pseudo-Dionysius and the Hesychasts in the East: in the Middle Ages, St. Bernard
of Clairvaux, William of St. Thierry, and Guido the Carthusian; the Rhineland
mystics induding St. Hildegrade, St. Mechtilde, Meister Eckhart, Ruysbroek, and
Tauler; later the author of the Imitation of Christ and the English
mystics of the l4th Century such as the author of The Cloud of Unknowing; Walter
Hilton, Richard Rolle, and Julian of Norwich; after the Reformation, the
Carmelites St. Teresa of Avila, St. John of the Cross and St. Therese of Lisieux;
among the French school of spiritual writers, St. Francis de Sales, St. Jane de
Chantal and Cardinal Berulle; among the Jesuits, Fathers De Caussade, Lallemont
and Surin; among the Benedictines, Dom Augustine Baker and Dom John Chapman;
among modern Cistercians, Dom Vital Lehodey and Thomas Merton.
Over the centuries ways of cultivating contemplative prayer
have been called by various names corresponding to the different forms they have
taken. Thus we have Prayer of Faith, Prayer of the Heart, Pure Prayer, Prayer of
Simplicity, Prayer of Simple Regard, Active Recollection, Active Quiet, and
Acquired Contemplation. In our time a number of initiatives have been taken by
various religious orders, notably by the Jesuits and Discalced Carmelites, to
renew the contemplative orientation of their founders and to share their
spirituality with lay persons. The method of Centering Prayer is a further
attempt to present the teaching of earlier times in an updated format and to
make it available to ordinary people who are experiencing a hunger for a deeper
life of prayer and for a support system to sustain it.
The Centering Prayer
Method Notes
from Old and New Friends The
Role of Facilitator
A Life Changing Prayer
Updates
Notes from Old and New Friends
"I want to thank you for the work that you do . My
capacity to live grows daily through my practice of Centering Prayer".
Austin, TX
"It is with a grateful heart that I forward this very
small contribution to you to continue the beautiful work of the Contemplative
Outreach Ministry".
Ludlow, VT
"I met Fr. Thomas Keating years ago. I was very much
moved by him, both by his presentations and his joyful manner. My life has
changed because of Fr. Thomas's inspiration, I am now enrolled in RCIA until
Easter when I will become a Catholic".
Durham, NC
"Through a recent Workshop I was reawakened to the seeds
of Contemplation that had gone dormant in my life. It's good to know that your
network is there. I am sure your work will make a difference in the world, keep
it up"!
San Dimas, CA
The Centering Prayer
Method Notes
from Old and New Friends The
Role of Facilitator
A Life Changing Prayer
Updates
The Role of Facilitator of a
Centering Prayer Group
Contemplative Outreach, world-wide, has upwards of 700
Centering Prayer groups. In each of these groups, one or two people have
committed themselves to facilitating the group. The primary role of the
facilitator is to provide the space and the physical arrangements necessary for
the group to meet. Even though it is the Holy Spirit who prays within us and who
is truly in charge of the group, it may be helpful to reflect on the role of the
facilitator.
Being a facilitator means:
... Opening to the presence and action of God within.
... Providing for others the means to experience the presence
and action ofi God within.
... Providing an atmosphere of welcome and affirmation so that
a relationship based on mutual trust and understanding can be developed by all
in the group.
... Guiding the group in the ways of the Spirit, so that each
member may be open to receiving the charismatic gifts of the Spirit (Cor.
12:1-13).
... Experiencing the meaning of the scripture: "Where two
or more are gathered in my name, there I am."
The rewards of being a facilitator are many:
... The facilitator's own prayer practice deepens in direct
relationship to the commitment to the group. This is true of the members of the
group as well, and is due in no small measure to the bonding which takes place
within the group.
... By letting go of any desire to "control" the
group, the facilitator (and the members also) experience the gifts of the
Spirit, i.e. wisdom, understanding, counsel, strength, knowledge, and fear of
the Lord (Is. 11:2).
... The facilitator is afforded an opportunity to perfect the
gift of charity by giving oneself to God in the service of His people.
The spiritual journey sometimes seems long and arduous but
having companions on the journey, especially in the role of a good facilitator,
is a wonderful blessing.
Doris Curley, New York City
The Centering Prayer
Method Notes
from Old and New Friends The
Role of Facilitator
A Life Changing Prayer
Updates
Centering Prayer
A Life Changing Prayer
A Life Challenging Prayer
One day I was sitting in my rectory when an interruption
disturbed my peace. The inquirer was looking for a place to meet for a Centering
Prayer group, where there would be quiet and they would not be disturbed. A
group of about fifteen lay people formed a support prayer group after listening
to Fr. Keating's "Introduction to the Centering Prayer Practice." The
video tapes were his retreat talks on the Spiritual Journey.
It sounded like a worthy cause. Every other kind of self-help
and support group was using space in the school. My own prayer life was on a
down swing with the demands of parish administration taking my energies and
leaving me too tired to pray. I began finding my way over to this newest of the
support groups to absorb their energy of silent prayer and watch the videos.
They were an easy group to be with, nobody talked, twenty minutes of quiet, and
no complaints. I began to practice the prayer daily, for twenty minutes in the
morning and another twenty minute siesta in the afternoon.
Soon I experienced a revitalization of my prayer life and
decided to make a 10 day intensive in Snowmass. The rest is history. Centering
Prayer taught me the importance of surrender and made it possible for me to let
go of my responsibilities of being a pastor. I am now an itinerant preacher,
traveling weekly from place to place to preach on behalf of Food For the Poor
and to present Introductory Workshops in the Method and Practice of Centering
Prayer throughout the country.
As a priest of the Blessed Sacrament I have found these two
ministries to be "Eucharistic." Both place Christ at the center and
both produce the fruit of small faith communities. Contemplative Outreach is a
lay movement or actually, "a network of small faith communities committed
to the process and teaching of Christian transformation through the regular
practice of Centering Prayer."
Contemplative Outreach has been most beneficial in my life.
This lay prayer movement is geared toward busy people who have multiple
obligations to meet each day. Their commitment to prayer, to setting aside time
for silent union with the divine indwelling Presence, has been the help I needed
to renew this practice in my daily life.
Centering Prayer has not only been life changing but also life
challenging. The prayer periods at times are not very satisfying, but I would
not say that about my daily life. As a pastor I had some days that were not
satisfying. In my new ministry my days are both full and challenging. The prayer
has raised my consciousness to the people around me and especially to the poor.
Combining the ministry of Contemplative Outreach and Food for the Poor is a
prayer seeking justice. The vision of FFP is to forge a link of mutual ministry
and aid which will enable the work of God to flow in both directions between the
Christians of the First World and those of the Third World. Both communities
become bound together in commitments of prayer and relationship, sharing as
sisters and brothers the universal love of God. This is the fruit of Centering
Prayer, our oneness in the Lord.
Centering Prayer is a call to radical conversion. It leads us
to give attention to the human distress about us. The cry of the poor, in their
hunger for bread and justice, become the Lord's own voice inviting his people to
feel the deep compassion that moved him and to share his life and mission on
their behalf. What is needed for justice is transformation of our hearts. This
happens in the silence of a prayer in which the Lord liberates us from our false
self. Once we touch our own inner poverty we are free to share in solidarity
with the world's poor.
I would be happy to come and offer a day of prayer or parish
mission with any group that would like to know more about the Eucharist and
Centering Prayer as it challenges us to a life of justice and peace.
Fr. Bill Fickel, SSS Cleveland, Ohio
The Centering Prayer
Method Notes
from Old and New Friends The
Role of Facilitator
A Life Changing Prayer
Updates
CHRYSALIS HOUSE, WARWICK, NEW YORK
Chrysalis House continues in its charism as a community
committed both to the contemplative journey and to developing new processes for
others to share, and grow in that journey. September saw the beginning of our
fourth annual course, "The Practice of Contemplative Living". In this
process the same group of people meet one weekend a month for support and
development of their prayer life--to transform their diverse lifestyles into
contemplative ones.
Guests continue to come for retreat, immersing themselves in
the daily prayer, silence and solitude of Chrysalis House for days, week, or for
a longer extended stay. You are welcome to contact us for more information about
any of these contemplative experiences.
Chrysalis House
HOUSTON,TEXAS
As we are completing our fourth year of offering Introductory
Workshops on Centering Prayer, some interesting patterns have developed.
Attendance at our two evenings-per month series has stabilized at an average of
6 to 8 people. Our all day Saturday workshops have averaged 15 to 20 people.
Special parish workshops generally run 20 to 30 people. Our last Saturday of the
month Resource meetings (9 until noon) averages 10 to 12 people-- 80% of which
are men! The smaller groups make for a more intimate presentation and encourage
more personal questions.
Fred Eckart
OYSTER BAY, NEW YORK
About 500 people turned out at St. Dominic's Church on June 13
for the first conference on Contemplative Prayer sponsored by the Long Island
Contemplative 0utreach. The response was unanticipated and quite startling.
There are 11 or 12 contemplative prayer groups on Long Island, but they are very
small, usually about five or eight people. The interest sparked by the
conference demonstrates that there is a hunger and a thirst for contemplative
prayer.
A highlight of the day was the keynote address by Dr. Susan
Muto, Executive Director and a CoFounder of the Epiphany Association, an
ecumenical research, publication and resource development in the field of adult
Christian formation. Dr. Muto encouraged people to take their experience of
centering prayer into the world and to return to our inner person and be touched
by God when confronted by the anger and hostility of others.
Msgr. James McNamara presented a workshop entitled
"Contemplative Prayer and Spiritual Formation". Mary Mrozowski, of
Contemplative Outreach's Chrysalis House spoke on "Forgiveness--The Key to
Freedom". Fr. Robert Lauder gave a workshop on "Consciousness and
Conscience". Bep Wassink, who is spiritual director of St. Dominic's
Church, spoke about spiritual direction through the imagery of dreams.
Connie Silveri
PORT CHESTER, NEW YORK
A few years ago, Father Arico and Gail Fitzpatrick-Hopler came
here to Our Lady of Mercy Parish and introduced us to Centering Prayer. Soon
after a group of us watched the first five tapes of the Spiritual Journey.
From then on eight of us came together every Tuesday evening
for our two periods of Centering Prayer and sharing Lectio Divina together.
Recently, we shared how each of us believed the Lord has been working in our
every day lives. We have come to realize how our awareness of the presence of
the Lord living deep within us has grown.
in the lives of some, particular relationships have grown more patient, filled
with understanding and reflecting the love we have been receiving from His
Presence.
Sr. Kathleen Curtin
CLEVELAND, OHIO
The Holy Spirit is moving swiftly and powerfully in our
Contemplative Outreach of Ohio! We are very grateful to our God! New support
groups are forming in Dayton and Euclid and possibly in Bay Village. Our staff
is rejuvenated by expanding to include nine new members who have journeyed with
us extensively and shared leadership in support groups and other ways. Very
positive attitudes permeated and followed our Two-Day Commuter Retreats in
August, 1991 at St. Paschal Baylon School in Highland Heights and in March, 1992
at Emmaus Retreat Center in Bedford, as well as our C.O. Teleconference May 2,
1992 at Our Lady of the Elms Dominican Convent in Akron. Our 550 mailing list
grows constantly as new people become attracted to Centering Prayer through the
most powerful work of the Holy Spirit!
Sr. Joanne Marie Mascha
HONOLULU, HAWAII
Contemplative Outreach in Hawaii is thriving. It began with an
Introductory Workshop in September, 1990, sponsored by the Spiritual Life Center
in Honolulu and given by Fr. Thomas Keating to more than two hundred persons
from various Christian churches. Since then, through the Spiritual Life Center,
we have had yearly classes on the Spiritual Journey, using Fr. Keating's videos;
week-end and week-long Centering Prayer retreats; workshops at parishes, regular
facilitator meetings and Renewal Days for those practicing Centering Prayer.
There are nine Centering Prayer support groups on the Island
of Oahu, most of them small. The groups are ecumenical. Fr. Hal Weidner and Sr.
Katherine Theiler have given an Introductory Workshop on the Island of Maui.
They now have a Centering Prayer group and are viewing the Spiritual Journey
videos. We hope to give the Introductory in other islands.
Sr. Katheine Theiler
SANCTUARY HOUSE, SNOWMASS, COLORADO
In the Old Snowmass Valley of Colorado, just a 12-minute drive
from St. Benedict's Monastery, Barbara and Bill Howell offer retreats in their
cozy Sanctuary House and meditation/prayer hall. Amid 40 miles of Rocky
Mountains and juniper trees around since the days of St. Francis, you can take
the precious time you need for yourself.
Sanctuary House, open the year round, can accommodate from a single retreatant
to a family of five, in a semi-structured or unstructured retreat context, from
one day to one month. The Howells offer Fr. Thomas' "Spiritual
Journey" videotapes and also instruction in Centering Prayer, if you wish,
as well as all the soulfriending you may require. You provide your own food and
transportation, but everything else is there for you. The fee is purely
donation.
Barbara and Bill Howell
The Centering Prayer
Method Notes
from Old and New Friends The
Role of Facilitator
A Life Changing Prayer
Updates
