Prayers to quiet the mind for entrance to Centering Prayer

Let Your God Love You

Be silent.

Be still.

Alone.

Empty.

Before your God.

Say nothing.

Ask nothing.

Be silent.

Be still.

Let your God, look upon you

That is all.

God knows.

God understands.

God loves you.

With enormous love.

And only wants

To look upon you

With that love.

Quiet.

Still.

Be.

Let you God-love you.

Edwina Gately and Jane Hammond-Clarke.

Whispers: Conversations with Edwina Gateley

Source Books, 2000

http://www.cachisdigital.com/wp-content/juf-websites/prayingfromtheheart/?p=158

 

 

Prayer of Abandonment (Br. Charles de Foucauld)

Father,

I abandon myself into your hands;

do with me what you will.

Whatever you may do, I thank you:

I am ready for all, I accept all.

Let only your will be done in me,

and in all your creatures –

I wish no more than this, O Lord.

 Into your hands I commend my soul:

I offer it to you with all the love of my heart,

for I love you, Lord, and so need to give myself,

to surrender myself into your hands without reserve,

and with boundless confidence,

for you are my Father, my Mother my Alfa and my Omega,                                                                      

my refuge and my strength,

my inspiration and my consolation.

An Ancient Byzantine Prayer

Serene light shining in the ground of my being,

Draw me to yourself,

Draw me past the snares of the mind,

Free me from symbols and words

That I may discover the Signified,

The Word unspoken,

in the darkness that veils, the ground of my being.

Posted in Centering Prayer, Prayer

God Has A Perfect Plan

God has a perfect plan for each one of us for the future as expressed in God’s words to Jeremiah:

For I know the plans I have for you, declares the Lord, plans to prosper you and not to harm you,

plans to give you hope and a future … Jeremiah 29:11

 

Posted in Uncategorized Tagged with:

Cosmic Christ: God in All Things

God in All Things
Sunday, October 23, 2016

(Daily Meditation Oct. 23, 2016, Fr Richard Rhor)

The day of my spiritual awakening
was the day I saw and knew I saw
all things in God and God in all things.
—Mechtild of Magdeburg (c. 1212—c. 1282) [1]

Understanding the Cosmic Christ can change the way we relate to creation, to other religions, to other people, to ourselves, and to God. Knowing and experiencing the Cosmic Christ can bring about a major shift in consciousness. Like Saul’s experience on the road to Damascus (see Acts 9), you won’t be the same after encountering the Risen Christ.

As with the Trinity, the Cosmic Christ is present in both Scripture and Tradition and the concept has been understood by many mystics, though not as a focus of mainline Christianity. We just didn’t have the eyes to see it. The Cosmic Christ is about as traditional as you can get, but Christians—including many preachers—have not had the level of inner experience to know how to communicate this to people.

The Cosmic Christ is Divine Presence pervading all of creation since the very beginning. My father Francis of Assisi intuited this presence and lived his life in awareness of it. Later, John Duns Scotus (1266-1308) put this intuition into philosophical form. For Duns Scotus, the Christ Mystery was the blueprint of reality from the very start (John 1:1). Teilhard de Chardin brought this insight into our modern world. God’s first “idea” was to become manifest—to pour out divine, infinite love into finite, visible forms. The “Big Bang” is now our scientific name for that first idea; and “Christ” is our theological name. Both are about love and beauty exploding outward in all directions. Creation is indeed the Body of God! What else could it be, when you think of it?

In Jesus, this eternal omnipresence had a precise, concrete, and personal referent. God’s presence became more obvious and believable in the world. But this apparition only appeared in the last ten seconds of December 31, as it were—scaling the universe’s entire history to a single year. Was God saying nothing and doing nothing for 13.8 billion years? Our code word for that infinite saying and doing was the “Eternal Christ.” (See John 1:1-5, Colossians 1:15-20, Ephesians 1:9-12 if you think this is some new idea.)

Vague belief and spiritual intuition became specific and concrete and personal in Jesus—with a “face” that we could “hear, see, and touch” (1 John 1:1). The formless now had a personal form, according to Christian belief.

But it seems we so fell in love with this personal interface with Jesus that we forgot about the Eternal Christ, the Body of God, which is all of creation, which is really the “First Bible.” Jesus and Christ are not exactly the same. In the early Christian era, only a few Eastern Fathers (such as Origen of Alexandria and Maximus the Confessor) cared to notice that the Christ was clearly historically older, larger, and different than Jesus himself. They mystically saw that Jesus is the union of human and divine in space and time, and the Christ is the eternal union of matter and Spirit from the beginning of time.

When we believe in Jesus Christ, we’re believing in something much bigger than just the historical incarnation that we call Jesus. Jesus is just the visible map. The entire sweep of the meaning of the Anointed One, the Christ, includes us and includes all of creation since the beginning of time. Revelation was geological, physical, and nature-based before it was ever personal and fully relational (see Romans 1:20).

Gateway to Silence:
Christ has died. Christ is risen. Christ will come again.

References:
[1] Sue Woodruff, Meditations with Mechtild of Magdeburg (Santa Fe, NM: Bear & Co., 1982), 46.

Adapted from Richard Rohr, The Cosmic Christ, discs 1 & 2 (CAC: 2009), CD, MP3 download; and
Eager to Love: The Alternative Way of Francis of Assisi (Franciscan Media: 2014), 185, 210, 222.

Posted in Cosmic Christ, Fr. Richard Rhor, Trinity

Sabiduría Universal

Sabiduría Universal

Domingo, 20 de Noviembre, 2016.

La Tradición de la Sabiduría Perenne…ofrece conocimiento antiguo para la vida contemporánea que es relevante para todo nosotros, y no solo para unos pocos. ­­­­–David G. Benner [1]

La Tradición Perenne abarca los constantes temas que se repiten recurrentemente en todas las religiones y filosofías que continua diciendo:

  • Hay una Realidad Divina por debajo y es intrínsico al mundo de las cosas;
  • En el alma del ser humano hay una capacidad natural,una similitud y un anhelo por esta Realidad Divina;
  • El objetivo final de la existencia es la unión con esta Realidad Divina.

La “filosofía perenne” o la “tradición perenne” es un termino que ha entrado y salido en popularidad en la historia Occidental y religiosa, pero nunca ha sido desechada por la Iglesia Universal. Yo fui entrenado en teología Católica sistemática, y alternativa ortodoxa Franciscana; esto y la tradición completa Judeo-Cristiana me enseñó a honrar la visibilidad y la revelación de Dios en todas las tradiciones del mundo y no solo la mía propia.

La Tradición Perenne fue afirmada, en muchas formas, en el Concilio Vaticano Segundo (1962–65) con miras al futuro en documentos sobre ecumenismo (Unitatis Redintegratio) y en religions no Cristianas (Nostra Aetate). Estos afirman que hay constantes temas, verdades y repeticiones en todas las religiones del mundo.

En Nostra Aetate, por ejemplo, los Padres del Concilio comienzan por decir “ Todas las personas constituyen una sola comunidad y tiene un solo origen [creado por uno y el mismo Dios Creador]… Y solo un destino final: Dios…La Iglesia Católica rechaza nada que sea verdad y sagrado en estas religiones”. [2] Luego el documento continua alabando las religiones Nativas, Hinduismo, Judaísmo, Budismo e Islam como “un rayo reflector de la verdad que ilumina a todas las personas.”[3] Usted puede darse cuenta el coraje y la brillantez que tomó en escribir esto en 1965, cuando muy poca gente en cualquier religión pensaba de esta manera. De hecho, la mayoría todavía hoy aun no piensa en esta forma.

Una excepción temprana fue la de San Augustin (354–430), un Doctor de la Iglesia, quien escribió: “Precisamente esto que es ahora llamado la religión Cristiana no estaba presente entre los antiguos desde el comienzo de la raza humana hasta la venida de Cristo en la carne. Después de este tiempo, la religión verdadera, la cual ha existido siempre, comenzó a llamarse ‘Cristianismo.’”[4] San Clemente de Alejandría, Origen, San Basil, San Gregorio de Nisa, y San Leo el Grande todos ellos mantuvieron entendimiento similar antes que el Cristianismo se volviese luego defensivo (¡ y ofensivo!) en modos de cazar herejías, de anti-Semitismo, y las varias cruzadas. Cuando cualquier religión se convierte orgullosa, también se torna en dualística y oposicional.

En algunas maneras cruciales, nosotros hemos retrocedido actualmente de los profundos pensadores y escritos de la Tradición Perenne. Como Ken Wilber repite frecuentemente, una buena religión está hecha para ordenar como servicio tal como “una cinta transportadora” hacia adelante a través de todas las etapas de la conciencia humana. Que triste cuando nos quedamos bloqueados en la etapa de servicio personal..

 

 

 

Referencias:

[1] David G. Benner, “Ancient Wisdom for Contemporary Living,” “The Perennial Tradition,” Oneing, Vol. 1, No. 1 (CAC: 2013), 24.
[2] Nostra Aetate, Vatican II, 1965, #1, 2. 
[3] Ibid.
[4] Augustine of Hippo, Retractions, 1:13.3, emphasis mine.

Adapted from Richard Rohr, “Introduction,” “The Perennial Tradition,” Oneing, Vol. 1, No. 1 (CAC: 2013), 11-12. (This issue of Oneing, a limited edition publication, is no longer available in print; however, the eBook is available from Amazon and iTunes. Explore additional issues of Oneing at store.cac.org.)

 

Richard Rhor Daily Meditations

Universal Wisdom
Sunday, November 20, 2016

 

Posted in Perenne Tradition, Sabiduría Universal, Spanish Tagged with: ,

Universal Wisdom

The Perennial Wisdom Tradition . . . offers ancient wisdom for contemporary living that is relevant to all of us, not just to a few. —David G. Benner [1]

The Perennial Tradition encompasses the constantly recurring themes in all of the world’s religions and philosophies that continue to say:

  • There is a Divine Reality underneath and inherent in the world of things;
  • There is in the human soul a natural capacity, similarity, and longing for this Divine Reality;
  • The final goal of existence is union with this Divine Reality.

The “perennial philosophy” or “perennial tradition” is a term that has come in and out of popularity in Western and religious history, but has never been dismissed by the Universal Church. I was trained in Catholic systematic theology and Franciscan alternative orthodoxy; these and the whole Judeo-Christian tradition taught me to honor the visibility and revelation of God in all the world traditions and not just my own.

In many ways, the Perennial Tradition was affirmed at the Second Vatican Council (1962-65) in forward-looking documents on ecumenism (Unitatis Redintegratio) and non-Christian religions (Nostra Aetate). These affirm thatthere are some constant themes, truths, and recurrences in all of the world religions.

In Nostra Aetate, for example, the Council Fathers begin by saying that “All peoples comprise a single community and have a single origin [created by one and the same Creator God]. . . . And one also is their final goal: God. . . . The Catholic Church rejects nothing which is true and holy in these religions.” [2] Then the document goes on to praise Native religions, Hinduism, Judaism, Buddhism, and Islam as “reflecting a ray of that truth which enlightens all people.” [3] You have got to realize what courage and brilliance it took to write that in 1965, when very few people in any religion thought that way. In fact, most still don’t think that way today.

One early exception was St. Augustine (354-430), a Doctor of the Church, who wrote: “The very thing which is now called the Christian religion was not wanting among the ancients from the beginning of the human race until Christ came in the flesh. After that time, the true religion, which had always existed, began to be called ‘Christian.’” [4] St. Clement of Alexandria, Origen, St. Basil, St. Gregory of Nyssa, and St. Leo the Great all held similar understandings before Christianity turned to the later defensive (and offensive!) modes of heresy hunting, anti-Semitism, and various crusades. When any religion becomes proud, it also becomes dualistic and oppositional.

 

Richard Rhor Daily Meditations

Universal Wisdom
Sunday, November 20, 2016

 

Posted in Fr. Richard Rhor, Perenne Tradition

Contemplative Prayer and Action

Contemplative prayer and action – life under the direct influence of the Seven Gifts of the Spirit (counsel,prudence, fortitude, reverence, wisdom, understanding, knowledge – is the gospel program for human health, wholeness, and transformation.

(IG 74) : Fr. Thomas Keating.Intimacy with God. Pag. 74

Posted in Contemplative Prayer, Thomas Keating

Foundations of Contemplative Living

 

finleyretreat_stpauls

 

To access to audio material click here

Posted in Contemplation, Contemplative Christian Tradition, Contemplative Prayer

The Practice of Welcoming Prayer

The Welcoming Prayer is a method of consenting to God’s presence and action in our physical and emotional reactions to events and situations in daily life. The purpose of the Welcoming Prayer is to deepen our relationship with God through consenting in the ordinary activities of our day. The Welcoming Prayer helps to dismantle the emotional programs of the false-self system and to heal the wounds of a lifetime by addressing them where they are stored — in the body. It contributes to the process of transformation in Christ initiated in Centering Prayer.

practiceofthewelcomingprayer

 

Contemplative Outreach Ltd Welcoming Prayer.

Posted in Contemplative Practices, Contemplative Prayer, Prayer, Welcoming Prayer

Practicing the Welcoming Prayer

Practicing the Welcoming Prayer

The Welcoming Prayer Movement One:

“Feel and sink into” what you are experiencing this moment in your body.

Movement Two:

“Welcome” what you are experiencing this moment in your body as an opportunity to consent to the Divine Indwelling.

Movement Three:

“I let go of my desire for security, affection, control and embrace this moment as it is.”

“The reason that Centering Prayer is not as effective as it could be is that when you emerge from it into the ordinary routines of daily life, your emotional programs start going off again. Upsetting emotions immediately start to drain the reservoir of interior silence that you had established during the prayer.

“On the other hand, if you work at dismantling the energy centers that cause the upsetting emotions, your efforts will extend the good effects of centering into every aspect of daily life.”

— Thomas Keating, Open Mind, Open Heart

The Welcoming Prayer is a practice of letting go in the present moment, in the ordinary routines of daily life. It is prayer because of our intention and consent to God’s presence and action in our lives, helping us to remember that the Indwelling Presence is always with us in our experiences.

The daily reminder to practice the Welcoming Prayer is our body. By learning to notice what’s happening in the body in the moment, we can use this new incarnational awareness as our reminder to practice the prayer. That’s why it is so important to practice the scanning exercise given in this Monday’s lesson. We’re developing a new muscle of consciousness, a new way of becoming aware of our next opportunity to consent to God’s presence and action in the ordinary activity of our lives.

 

The Three Movements of the Welcoming Prayer

The three movements of the prayer are:

Feel and Sink Into

Welcome

Let Go

  1. “Feel and Sink Into” what you are experiencing this moment in your body.

Feel what is happening in the body. Sink into — do not resist — the body sensation. Simply experience the energy.

Using your intuitive eye, move gently through the body, scanning for any discomfort, pain, uneasiness, itching, heat, cold, tension, tingling, or any other sensations. When you become aware of any body sensation, rest (stop) and sink into (experience) it. Be alert to any uneasiness in your body — a sensation of heat or cold, itchiness or tingling, tension, or pain.

All feelings, whether perceived as positive or negative, are welcomed. Feelings may intensify, dissolve, or change as we are present to them in the moment. Simply follow their movement.

The body, from the top of the head all the way down to the tip of the toes, is the warehouse of the unconscious. All of our experiences are carried in every cell of our body and imprinted there — the “issues are in the tissues.” The first movement of the prayer helps us to access the unconscious through the body, in the moment.

  1. “Welcome” what you are experiencing this moment in your body as an opportunity to consent to the Divine Indwelling.

 

“Welcome” is the sacred word, the symbol of our consent to the presence and action of the Indwelling Spirit, the Divine Therapist. “Welcome” is to embrace what we find happening within. Saying the word “welcome” interiorly is the action of embracing the Indwelling Spirit, whom we know by faith is always present, in and through our experience.

 

3. Next, we say the “Letting Go” phrase.

“I let go of my desire for security, affection, control and embrace this moment as it is.”

Attachment is an important concept to explore here. Attachment can be defined as something that fastens one thing to another (clinging) or an attempt to possess and control the perceived source of happiness. Attachments imprison us, like a fly stuck to fly paper. Attachment to the instinctual drives for happiness (security, affection, control) creates compensatory needs, like when we eat or drink when we feel in need of love and affection. We let go in order to open to the will of God in our life. We “let go” and “let God.”

“Letting go” means passing through the energy and not around it, not running away or pushing it back into the unconscious through denial or distraction. One does not identify with the feeling, emotion, body sensation, thought, or commentary, and act it out, but allows it to be transformed by the simple act of sticking with it and experiencing it.

Saying the “letting go” sentence helps to dismantle the emotional programs for happiness that can’t work, uprooting the dis-ease in the unconscious. As we “let go,” it is not necessary to identify which energy center was triggered, or focus on one or the other of them.

It is important to say the “letting go” sentence, even if one has experienced a release of the energy after the first two movements of “feel and sink into” and “welcoming.” There is no need to try to determine which of the three energy centers is the source of what we are experiencing – they are all inextricably connected.

Energy is a force for expression. It desires to express itself somehow. Releasing energy by “letting go” is a healthy and useful way to handle a feeling. Each release undoes a bit of the repressed energy. As time goes by, we become freer and have greater clarity of mind. Purpose and direction become more positive and constructive, resulting in more conscious choices, decisions, and actions.

“It is the most difficult thing for us to let go.

We have a mind that tells us that we’re always right;

everybody else is wrong, but we are right.

Then we have emotions and feelings

that sort of validate those thoughts.

And what we need to do is to let go of

whatever is happening on an interior level

and surrender so that we can see reality

and what is actually happening

instead of perceiving through our thoughts and feelings.”

  • Mary Mrozowski, creator of the Welcoming Prayer

From Contemplative Outreach Ltd

 

practiceofthewelcomingprayer

Posted in Prayer, Welcoming Prayer

A Meditation on Kenosis

I found this meditation at the end of the book title Humility Matters by Mary Margaret Funk (2005).In this meditation, I discover the words I was searching for so long in my Christian tradition.

kenosis-meditation_hm kenosis-meditation-1 kenosis-meditation-2 kenosis-meditation-3

Posted in Contemplative Christian Tradition, Humility, Kenosis, Prayer, Spiritual Journey, St. Paul