Category Archives: Contemplative Christian Tradition

Creación De La Practica De la Oración Centrante como Método Devocional y Psicológico

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Método desarrollado específicamente como un diálogo entre el lenguaje clásico del camino espiritual cristiano y los modelos psicológicos contemporáneos.

En la década de los 60 Fr. Keating y los hermanos de la Abadía de St. Joseph en Massachussets, comenzaron a desarrollar una renovación de la oración contemplativa de manera de poder responder a la deserción masiva de católicos  a caminos espirituales orientales. Se basó en el uso de un libro llamado “ La Nube del Desconocimento” de autor anónimo del siglo XIV. 

La Oración Centrante, como se llamó el método, era un método devocional puro y simple. Una forma de profundizar e intensificar la relación con Dios. En ese momento no había ninguna base psicológica.

En el verano de  1983, Fr. Keating organizó el primer retiro Intensivo en La Fundación Lama en San Cristóbal, New Mexico, por un periodo de 2 semanas, en donde se pudiera tener una inmersión profunda.

Los efectos fueron impresionantes al ser expuestos a 5 horas diarias de meditación.     Lágrimas, recuerdos reprimidos, intuiciones profundas, todo mezclado en la superficie, junto con una sensación de catarsis y vínculo entre los 12 participantes .

 Fr. Keating hace referencia de haber visto a las personas pasando en 10 días lo que les hubiera costado 20 años en el monasterio. ¿Qué había sucedido? Fr. Keating se dió cuenta que el método de la Oración Centrante había producido estos efectos.

La Oración Centrante es un método de rendición, o, para describir este mismo movimiento desde un punto de vista psicológico más que un punto de vista teológico, un método receptivo. No implica una concentración sino una relajación de la atención para que ya no haya un foco unidireccional para la mente.

La Psicología Transpersonal estaba en ese momento todavía en su infancia, pero 

desde entonces ha confirmado lo que Keating descubrió a través de observación: cuanto más receptivo es el método de meditación, mayor y más inmediata es la implicación del inconsciente. 

Los métodos concéntrativos, que implican siempre un cierto grado de esfuerzo egoico, tienden a retardar la participación del inconsciente. Los métodos receptivos, por otro lado, lo fomentan, particularmente en una situación de grupo intensivo como el retiro pionero.

Pero el verdadero salto intuitivo de Keating fue reconocer la importancia de esta observación: esta “descarga del inconsciente”, como él la llamaría más tarde, no era un efecto secundario intrascendente, sino un proceso de purificación significativo en el trabajo. De hecho, este fue el vínculo de conexión que había estado buscando durante mucho tiempo, entre la purificación tal como se presenta tradicionalmente en la enseñanza cristiana (como una reprogramación de la motivación consciente, o la lucha contra el pecado), y la realización de la psicología contemporánea que tal reprogramación va sólo superficialmente y, de hecho, puede causar graves daños si se utiliza para la represión y la negación de los impulsos inconscientes. “La verdadera ascesis es la purificación de los motivos inconscientes”, había argumentado Keating durante mucho tiempo, pero ¿cómo llegar a ellos? Con la Oración Centrante como catalizador del inconsciente, encontró su herramienta y su paradigma.

Así, la Oración Centrante renació no sólo como un método devocional sino también psicológico. En la década que siguió a ese primer retiro de Lama, reconociendo la necesidad de proporcionar apoyo y un marco conceptual para las crecientes filas de practicantes de Oración Centrante, Keating produjo la primera cinta de 24 serie de videos, luego una serie de libros: Mente Abierta, Corazón Abierto (1986), El Misterio de Cristo (1987), Invitación al Amor (1992) e Intimidad con Dios (1994), en las que despliega una visión cada vez más cohesiva y sutil del “viaje espiritual” cristiano: el camino de la sanación interior y la transformación que comienza cuando uno adopta una práctica regular de la Oración Centrante.

Hoy día, es por esta enseñanza que es principalmente conocido  y sobre la que descansa su enorme popularidad como maestro espiritual. En sus palabras, “El Método de la Oración Centrante se desarrolló específicamente como un diálogo entre los modelos psicológicos contemporáneos y el lenguaje clásico del camino espiritual cristiano”.

En una síntesis ambiciosa e innovadora, Keating entrelaza la sabiduría tradicional de Tomás de Aquino, Teresa de Ávila y Juan de la Cruz con las ideas contemporáneas de Ken Wilber, Michael Washburn, Jean Piaget e incluso el Método de los Doce Pasos de los Alcohólicos Anónimos. El resultado es un paradigma psico-espiritual integral que comienza en la herida y termina, si una persona está dispuesta a llevarlo tan lejos, en la unión transformadora. Él lo llama la Terapia Divina.

Referencia: Bourgeault, Cynthia. Centering Prayer and Inner Awakening. Cowley Publications, 2004, p.91-99. 

It is called Transformation

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Contemplative sitting alone or with others—silence and the breath–invite us to rest in that very reality, sinking deeply into it until we come out on the other side of it.  “Where is that?” you might be asking.  A state of mind and heart which, believe it or not, rests, or even glories, in the reality of being simply human, knowing that each of us and all of us–the Universe itself–are held in the benevolent embrace of Divine Love. This love, actually experienced in deep contemplative silence, releases in the unconscious what is held in bondage, little by little, making new freedom possible.  We come to see what we thought was un-seeable.  We welcome that which we never knew.  It’s called transformation and it is the kiss of the Divine.

Nancy Sylvester, IHM Institute for Communal Contemplation and Dialogue. June 6, 2019

Guidelines for Christian Life

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Guidelines for Christian Life, Growth and Transformation

  The following principles represent a tentative effort to restate the Christian spiritual journey in contemporary terms. They are designed to provide a conceptual background for the practice of centering prayer. They should be read according to the method of lectio divina.

1. The fundamental goodness of human nature, like the mystery of the Trinity, Grace, and the Incarnation, is an essential element of Christian faith. This basic core of goodness is capable of unlimited development; indeed, of becoming transformed into Christ and deified.

2. Our basic core of goodness is our true Self. Its center of gravity is God. The acceptance of our basic goodness is a quantum leap in the spiritual journey.

3. God and our true Self are not separate. Though we are not God, God and our true Self are the same thing.

4. The term original sin is a way of describing the human condition, which is the universal experience of coming to full reflective self consciousness without the certitude of personal union with God. This gives rise to our intimate sense of incompletion, dividedness, isolation, and guilt.

5. Original sin is not the result of personal wrongdoing on our part. Still, it causes a pervasive feeling of alienation from God, from other people and from the true Self. The cultural consequences of these alienations are instilled in us from earliest childhood and passed on from one generation to the next. The urgent need to escape from the profound insecurity of this situation gives rise, when unchecked, to insatiable desires for pleasure, possession, and power. On the social level, it gives rise to violence, war, and institutional injustice.

6. The particular consequences of original sin include all the self serving habits that have been woven into our personality from the time we were conceived; all the emotional damage that has come from our early environment and upbringing; all the harm that other people have done to us knowingly or unknowingly at an age when we could not defend ourselves; and the methods we acquired–many of them now unconscious–to ward off the pain of unbearable situations.

7. This constellation of prerational reactions is the foundation of the false self. The false self develops in opposition to the true Self. Its center of gravity is itself.

8. Grace is the presence and action of Christ at every moment of our lives. The sacraments are ritual actions in which Christ is present in a special manner, confirming and sustaining the major commitments of our Christian life.

9. In Baptism, the false self is ritually put to death, the new self is born, and the victory over sin won by Jesus through his death and resurrection is placed at our disposal. Not our uniqueness as persons, but our sense of separation from God and from others is destroyed in the death dealing and life-giving waters of Baptism.

10. The Eucharist is the celebration of life: the coming together of all the material elements of the cosmos, their emergence to consciousness in human persons and the transformation of human consciousness into Divine consciousness. It is the manifestation of the Divine in and through the Christian community We receive the Eucharist in order to become the Eucharist.

11. In addition to being present in the sacraments, Christ is present.

12. Personal sin is the refusal to respond to Christ’s self-communication (grace). It is the deliberate neglect of our own genuine needs and those of others. It reinforces the false self.

13. Our basic core of goodness is dynamic and tends to grow of itself. This growth is hindered by the illusions and emotional hang-ups of the false self, by the negative influences coming from our cultural conditioning, and by personal sin.

14. Listening to God’s word in scripture and the liturgy, waiting upon God in prayer, and responsiveness to his inspirations help to distinguish how the two selves are operating in particular circumstances.

15. God is not some remote, inaccessible, and implacable being who demands instant perfection from His creatures and of whose love we must make ourselves worthy. He is not a tyrant to be obeyed out of terror, nor a policeman who is ever on the watch, nor a harsh judge ever ready to apply the verdict of guilty. We should relate to Him less and less in terms of reward and punishment and more and more on the basis of the gratuity–or the play of divine love.

16. Divine love is compassionate, tender luminous, totally self-giving, seeking no reward, unifying everything.

17. The experience of being loved by God enables us to accept our false self as it is, and then to let go of it and journey to our true Self. The inward journey to our true Self is the way to divine love.

18. The growing awareness of our true Self, along with the deep sense of spiritual peace and joy which flow from this experience, balances the psychic pain of the disintegrating and dying of the false self. As the motivating power of the false self diminishes, our true Self builds the new self with the motivating force of divine love.

19. The building of our new self is bound to be marked by innumerable mistakes and sometimes by sin. Such failures, however serious, are insignificant compared to the inviolable goodness of our true Self. We should ask God’s pardon, seek forgiveness from those we may have offended, and then act with renewed confidence and energy as if nothing had happened.

20. Prolonged, pervasive, or paralyzing guilt feelings come from the false self. True guilt in response to personal sin or social injustice does not lead to discouragement but to amendment of life. It is a call to conversion.

21. Progress in the spiritual journey is manifested by the unconditional acceptance of other people, beginning with those with whom we live.

22. A community of faith offers the support of example, correction, and mutual concern in the spiritual journey. Above all, participating in the mystery of Christ through the celebration of the liturgy, Eucharist, and silent prayer binds the community in a common search for transformation and union with God. The presence of Christ is ministered to each other and becomes tangible in the community, especially when it is gathered for worship or engaged in some work of service to those in need.

23. The moderation of the instinctual drives of the developing human organism for survival and security, affection and esteem, control and power allows true human needs to come into proper focus. Primary among these needs is intimacy with another or several human persons. By intimacy is meant the mutual sharing of thoughts, feelings, problems, and spiritual aspirations which gradually develops into spiritual friendship.

24. Spiritual friendship involving genuine self-disclosure is an essential ingredient for happiness both in marriage and in the celibate lifestyle. The experience of intimacy with another or several persons expands and deepens our capacity to relate to God and to everyone else. Under the influence of Divine Love the sexual energy is gradually transformed into universal compassion.

25. The spiritual radiation of a community depends on the commitment of its members to the inward journey and to each other. To offer one another space in which to grow as persons is an integral part of this commitment.

26. Contemplative prayer, in the traditional sense of the term, is the dynamic that initiates, accompanies and brings the process of transformation to completion.

27. Reflection on the Word of God in scripture and in our personal history is the foundation of contemplative prayer The spontaneous letting go of particular thoughts and feelings in prayer is a sign of progress in contemplation. Contemplative prayer is characterized not so much by the absence of thoughts and feelings as by detachment from them.

28. The goal of genuine spiritual practice is not the rejection of the good things of the body, mind, or spirit, but the right use of them. No aspect of human nature or period of human life is to be rejected but integrated into each successive level of unfolding self-consciousness. In this way, the partial goodness proper to each stage of human development is preserved and only its limitations are left behind. The way to become divine is thus to become fully human.

29. The practice of a spiritual discipline is essential at the beginning of the spiritual journey as a means of developing the foundations of the contemplative dimension of life: dedication and devotion to God and service to others. Our daily practice should include a time for contemplative prayer and a program for letting go of the false self.

30. Regular periods of silence and solitude quiet the psyche, foster interior silence, and initiate the dynamic of self knowledge.

31. Solitude is not primarily a place but an attitude of total commitment to God. When one belongs completely to God, the sharing of one’s life and gifts continually increases.

32. The Beatitude of poverty of spirit springs from the increasing awareness of our true Self. It is a nonpossessive attitude toward everything and a sense of unity with everything at the same time. The interior freedom to have much or to have little, and the simplifying of one’s life-style are signs of the presence of poverty of spirit.

33. Chastity is distinct from celibacy, which is the commitment to abstain from the genital expression of our sexuality. Chastity is the acceptance of our sexual energy, together with the masculine and feminine qualities that accompany it and the integration of this energy into our spirituality. It is the practice of moderation and self-control in the use of our sexual energy.

34. Chastity enhances and expands the power to love. It perceives the sacredness of everything that is. As a consequence, one respects the dignity of other persons and cannot use them merely for one’s own fulfillment.

35. Obedience is the unconditional acceptance of God as He is and as He manifests Himself in our lives. God’s will is not immediately evident. Docility inclines us to attend to all the indications of His will. Discernment sifts the evidence and then decides, in the light of the inward attraction of grace, what God seems to be asking here and now.

36. Humility is an attitude of honesty with God, oneself, and all reality. It enables us to be at peace in the presence of our powerlessness and to rest in the forgetfulness of self.

37. Hope springs from the continuing experience of God’s compassion and help. Patience is hope in action. It waits for the saving help of God without giving up, giving in, or going away, and for any length of time.

38. The disintegrating and dying of our false self is our participation in the passion and death of Jesus. The building of our new self, based on the transforming power of divine love, is our participation in his risen life.

39. In the beginning, emotional hang-ups are the chief obstacle to the growth of our new self because they put our freedom into a straight jacket. Later, because of the subtle satisfaction that springs from self-control, spiritual pride becomes the chief obstacle. And finally, reflection of self becomes the chief obstacle because this hinders the innocence of divine union.

40. Human effort depends on grace even as it invites it. Whatever degree of divine union we may reach bears no proportion to our effort. It is the sheer gift of divine love.

41. Jesus did not teach a specific method of meditation or bodily discipline for quieting the imagination, memory, and emotions. We should choose a spiritual practice adapted to our particular temperament and natural disposition. We must also be willing to dispense with it when called by the Spirit to surrender to his direct guidance. The Spirit is above every method or practice. To follow his inspiration is the sure path to perfect freedom.

42. What Jesus proposed to his disciples as the Way is his own example: the forgiveness of everything and everyone and the service of others in their needs. “Love one another as I have loved you.”

More information can be obtained by reading the bookOpen Mind Open Heart by Fr. Thomas Keating. 

The Heart of Centering Prayer

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The Heart of Centering Prayer (audio teaching by Cynthia Bourgeault)

The following audio teaching was recorded at an event presented by the Cathedral of St. Philip and Contemplative Outreach Atlanta, on March 17, 2018

Cynthia presented on her book The Heart of Centering Prayer. This day-long conference included lectures, discussion and question & answer, and time for centering prayer itself.

Please go to this website

The Human Condition- A Review

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What I do, I do not understand.
For I do not do what I want,
but I do what I hate.
— Romans 7: 15

In Invitation to Love, Fr. Thomas says the primary goal of this teaching on the human condition is “practical: to provide a solid conceptual background for the practice of contemplative prayer and the spiritual journey for our time. We are called to this journey not just for our own personal growth, but also for the sake of the whole human community.”

The Evolutionary Model

The human condition can be presented as an evolutionary process unfolding from one level of consciousness to the next. Developmental psychology points to a similar process in the growth of each human being from infancy to the age of reason. Each level of consciousness is incorporated into the next level and, ideally, all that is good on one level is integrated into the next. However, it is also possible to become arrested at one level. The purpose of the spiritual journey is to heal the wounds of a lifetime that occurred on all levels.

The circumstances of our lives — the unexpected, the trials, the crises, our relationships — begin to uncover where we are in relation to God, ourselves, and others. We begin to look at our false self, our hidden motivations, and the influences that limit our freedom and potential. We remember that this is a healing journey, a journey of transformation.

The Existential Model

Fr. Thomas uses anthropology, biology, neuroscience, and developmental psychology to explain how each person recapitulates the evolution of the human species in their individual development from infancy to adulthood. As we move from one stage of development to the next, depending on whether or not our needs were met (or we perceive our needs were met), we either integrate these lower levels of consciousness into our ongoing development or we use our higher brain powers (rational consciousness) to get our unconscious needs met.

The Energy Centers — our needs for security and survival, esteem and affection, and power and control — are completely normal when we are in the early childhood stages of development. In fact, they are also normal for us as adults. The problem is when our preferences for meeting these needs turn into demands and expectations for the people, events, and circumstances in our lives. The constant frustration of unmet needs and expectations forms our false-self system.

The Philosophical Model

The Philosophical Model develops our understanding of the human faculties — the senses, the intellect, and the will, and how each one functions according to its nature. Like the Evolutionary Model, this model is the ideal of how our powers and faculties work, while the Existential Model is the way human life is actually experienced.

In addition to the active intellect which gives us the ability to reason, we have a passive or intuitive intellect which perceives truth directly without the mediation of reason. This is the seat of our will to God, or our desire to seek that which can only be filled by God. The consistent practice of Centering Prayer helps us to “close the door” (Matthew. 6:6) on all our faculties except our intuitive level, which has the potential to lead us to divine union, the awareness of the oneness of the human family and the oneness with all reality.

The Christian contemplative journey can restore the faculties to their proper place; resting in God allows the intuitive faculties to function at the deepest level, where we relate to God beyond thoughts, feelings, and particular acts. With the emotions at rest we no longer resist the movement of the Spirit. We begin to experience God in everything and everyone, in all of creation, which is another way of saying we are now living the contemplative dimension of the Gospel.

From:The Spiritual Journey
Formation on the Contemplative Life
Spiituality and Practice with Contemplative Outreach.
Session 41

Foundations of Contemplative Living

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finleyretreat_stpauls

 

To access to audio material click here

A Meditation on Kenosis

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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

Running A Race With Your Eyes On the Goal.

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Fr. William Meninger Homily_August 13, 2016 and  a guided meditation from Cardinal John Newman (Prayer used by Mother Theresa)

Homily

 The readings this morning are complicated and diverse so I would like to focus on just one important line from the epistle to the Hebrews. It is very relevant to the interest right now on the Olympic games. The imagery is that of running a race with your eyes on the goal. The author says, “Run the race that lies before you by keeping your eyes fixed on Jesus”. This, of course, is at the very heart of what it means to be a Christian. to be a follower of Christ. We must keep our eyes fixed on him with the purpose and intensity of an athlete striving for victory. What we sometimes don’t realize however is that we already have the victory, Christ has won it for us, we have simply to reach out and claim it as our own.

 Somebody has said that “the error of the past is the wisdom of the future”. This means that our failures, the times when we have allowed our eyes to drift from the goal, from following Jesus, should be an impetus and actually an encouragement supporting us in returning to that goal which is Jesus.

 We do realize, all of us, that the most basic and fundamental teaching of Jesus is one of love. Not just love of God, but like unto it love of neighbor. This is why Jesus would say that whatever we do unto one of the least of his brethren we do  unto him. And why St. John tells us that we cannot love God whom we do not see unless we love our brother and sister whom we do see. Richard Rohr reminds us that love is our very structural and essential identity. To live in conscious connection with the loving inner presence of God is to find our true self. Plato says, “We can easily forgive a child who is afraid of the dark. The real tragedy is when a man or woman is afraid of the light.”

 I would like to do something now that is a little bit unusual for a homily. I would like to bring us into an experienced connection, another type of communion if you will, with the love of Jesus, of God and of one another. I would like to take you through a brief, guided meditation. This meditation is a prayer written by the English theologian , Cardinal, John Newman. It is a prayer that Mother Theresa tells us she recited every day of her life.

 So I would ask you to sit as comfortably as you can, perhaps close your eyes and just for a brief moment try to be aware of God’s presence within you and about you, as Jesus said, where two or three are gathered together in my name there am I in the midst of them and the kingdom of God is within you. (Brief pause). And now with great sincerity, listen with your hearts and offer this prayer keeping your eyes fixed on Jesus.

 

Dear Jesus, help me to spread Your fragrance everywhere I go.

Flood my soul with Your spirit and life.

Penetrate and possess my whole being so utterly,

That my life may only be a radiance of Yours.

 

Shine through me, and be so in me

That every soul I come in contact with

May feel Your presence in my soul.

Let them look up and see no longer me, but only Jesus!

 

Stay with me and then I shall begin to shine as You shine,

So to shine as to be a light to others;

The light, O Jesus will be all from You; none of it will be mine;

It will be you, shining on others through me.

 

Let me thus praise You the way You love best, by shining on those around me.

Let me preach You without preaching, not by words but by my example,

By the catching force of the sympathetic influence of what I do,

The evident fullness of the love my heart bears to You.

 

Amen.

 

—

May you be happy,

May you be free,

May you be loving,

May you be loved.

 

Father William Meninger

Contemplative Prayer and the Birthright to what is already within you

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Contemplative prayer is the change that changes everything. It’s not telling you what to see, but teaching you how to see. And when you know how to see, you’re home free. You’re indestructible. When you know how to see in a non-dualistic, holistic way, you know that it is what it is both before and after any analysis. Reality still is what it is. When you learn to surrender to that, quite frankly, you’re going to be a much happier, transformed human being. And when you do work for change, your efforts will have a non-obsessive character to them.

The contemplative mind gives you access to your birthright, to what is already within you. When you discover and connect to this awareness, you will have the distinct feeling that you already knew this. Spiritual cognition is recognition. It’s knowing on a more conscious level what appears to have been known in the unconscious. Now you have the ability to humbly, quietly trust it, and even on occasion say what so many biblical characters and saints say, “God told me.” I know that can be a dangerous claim. If you put such power in the hands of egocentric people, they’ll mangle and misuse God-told-me kind of talk.

The gift of contemplation will be experienced as freedom, abundance, love, spaciousness, and grace. This entire experience of gratuity makes you fall in love with God. In fact, I would say that utter gratuity is one of the clearest indicators of any authentic God experience. But it also installs its own critique. When you know the real thing, you start developing a nose, an eye, and an ear for the false thing. You can recognize truly converted people. And you can smell people who are just using the church, sacraments, or priesthood to aggrandize themselves. For them it’s still all about “me.” When you move to the level of divine mind, the mind of Christ, you know it’s not all about you. In fact, it is all about God! And you will soon find yourself loving all that God loves–which is going to be an ever widening circle of realizations and loves.

At that point, you have been taken into the very life of the Trinity. You are already there, objectively, but most of us don’t know it yet. When you start flowing consciously and allowing the divine flow through you, you will share the experience of gratuity expressed by the Psalmist: “Not to us, Lord, not to us but to your name give glory because of your mercy and faithfulness” (Psalm 115:1).

Reference:

Adapted from Richard Rohr, Transforming the World through Contemplative Prayer (CAC: 2013), CD, MP3 audio download

Richard Rhor Meditation June 29,2016

Radical Transformation _ Richard Rhor

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Radical Transformation
Thursday, May 12, 2016
Mature religion teaches contemplation as a path to true transformation. But before we are ready to be shaken and changed at our roots, we need religion at its lower levels to help us develop a healthy ego. Ken Wilber describes religion’s different roles along the spiritual and developmental journey:
[Religion] itself has always performed two very important, but very different, functions. One, it acts as a way of creating meaning for the separate self: it offers myths and stories and tales and narratives and rituals and revivals, that, taken together, help the separate self make sense of, and endure, the slings and arrows of outrageous fortune.
This is good and needed. That’s how you get started. As psychology would say, you have to have an ego to let go of an ego. You have to have a self to move beyond the self. But most religion stops at this first function, simply giving you a positive self-image and identity–that I’m religious, moral, dedicated, or whatever my sense of worth and belonging might be. Wilber continues:
This function of religion does not usually or necessarily change the level of consciousness in a person; it does not deliver radical transformation. Nor does it deliver a shattering liberation from the separate self altogether. Rather, it consoles the self, fortifies the self, defends the self, promotes the self. As long as the separate self believes the myths, performs the rituals, mouths the prayers, or embraces the dogma, then the self, it is fervently believed, will be “saved”–either now in the glory of being God-saved or Goddess-favored, or in an afterlife that ensures eternal wonderment.
We’re never totally sure what “saved” is supposed to mean, but everybody uses the word rather glibly. I suppose in most Western Christians’ minds it means going to heaven, that I’m going to get some reward later for behaving or believing in a certain way. It sounds like a very bad reward/punishment novel. It’s preposterous that anybody believes this could be the Great God’s simplistic agenda, but if you haven’t really worked with it (and I’m fortunate that I have had time to work with it), you believe it because everybody else does. You figure this many people can’t be wrong. They must be right that life is a giant reward/punishment system, and if you jump through the hoops properly, you’ll get the reward. It’s not really about becoming “a new creation” (Galatians 6:15). You don’t have to be transformed; you just have to play the game right. This is first half of life religion. It deals with the small self, the false self, and is all about requirements.
Wilber goes on to explain the second function of religion:
But two, religion has also served–in a usually very, very small minority–the function of radical transformation and liberation. This function does not fortify the separate self, but utterly shatters it–not consolation but devastation, not entrenchment but emptiness, not complacency but explosion, not comfort but revolution–in short, not a conventional bolstering of consciousness but a radical transmutation and transformation at the deepest seat of consciousness itself. [1]
This is true religious conversion. This is second half of life religion, although it can happen at any age. The experience occurs when God or life destabilizes your private ego, usually through some form of suffering. It will feel like dying because it is the death of the false self. The small, separate self is shattered, and your True Self is revealed. The True Self is all about right relationship, not requirements. It’s not about being correct; it’s about being connected, which you always were–you just didn’t realize it. This is the self that is capable of contemplation because it no longer reads reality from an egocentric position.
Contemplation is indeed radical because it’s a way of being in the world, walking in the world, and seeing the world that is absolutely different than the daily grind of ideas and contests.
Gateway to Silence
AND
References:
[1] Ken Wilber, One Taste: Daily Reflections on Integral Spirituality(Shambhala: 2000), 25-26.
Adapted from Richard Rohr, Contemplative Prayer (CAC: 2007), CD, MP3 download.