In this lesson, I hope to begin a discussion about meditation methods which can lead to the experience of contemplative prayer. From the first, I think we need to keep this distinction in mind--that a method of prayer is one thing, and the experience of contemplation is another. Mystical or infused contemplation is a pure gift from God that is sometimes but not always experienced during the practice of a method of prayer. Sometimes it is even experienced outside of the context of formal prayer altogether, which further attests to the fact of its graced nature. We will also describe some of the common experiences of contemplative prayer.

Lectio Divina

Unquestionably, the oldest and most common approach to contemplative prayer is the practice of lectio divina, or sacred reading. An early Christian monk named Guigo (12th C.) described contemplative prayer as the top rung of a latter, which one approached by climbing the lower rungs of through sacred reading, meditation, and affective prayer (intercession, petition, thanksgiving, etc.). This takes us to the rung just below contemplative prayer, where we wait on God’s grace to draw us to the higher rung.

At then end of a period of lectio divina, if all has gone well, the recollected state in which one finds oneself has the mind, emotions and will in a state of alert receptivity to God. We might even find that we have a sense of God’s presence in connection with the meditation we’ve practiced. When a distraction comes along in this recollected state, it’s easy to turn it away by repeating a short word or phrase which calls to mind our meditation again. This simple prayer expression was called the “prayer of simplicity” or “prayer of simple regard” by St. Teresa of Avila, and is similar in many ways to centering prayer. It’s not yet contemplation, but it’s as close to the top run as we can climb using our own human powers.

While we’re on this topic, it should be mentioned that the recitation of the rosary and other similar devotions are forms of kataphatic devotion similar to lectio divina in that we are actively doing something to relate ourselves to God. The fruit of such practices can also result in a recollected state.

Prayer of Quiet

It might happen at any time during the practice of kathaphatic prayer that you feel a strong draw to silence--to “just be” with God, without making any particular acts of the mind or will. When that happens--even if at the beginning of a lectio session--give yourself permission to enjoy this time of rest. Your mind might still continue actively thinking about one thing or another, but that doesn’t matter because in contemplative prayer, the union experienced isn’t accomplished through the thoughts we’re having, and so these thoughts cannot remove us from the experience unless we indulge them to activate the will and disconnect from the contemplative grace.

The kind of experience described above is what St. Teresa of Avila called the “Prayer of Quiet.” It is a rather common example of a contemplative experience; almost everyone who is serious about spiritual practice comes to this at some time. When we do, the counsel of the great teachers on prayer in the Christian tradition is to set aside the prayer book, rosary, or whatever practice we’re doing and simply enjoy this time of “just-being” with God. St. John of the Cross, in particular, is very emphatic on this point; he’s even quite harsh on those who insist on their directees returning to the active practice of lectio divina.

The Prayer of Quiet might last a few seconds, or it might go on for minutes. You’ll know you’re coming out of it when you sense that your thoughts are affecting your will and there’s no longer an attraction to “just-be” with God in general loving silence. When that happens, you can return to your active prayer practice--the prayer of simplicity, sacred word, or, if you were just getting started, to your reading. When the invitation to “just-be” or rest in God’s presence comes again, let yourself go into it again, then return to your active prayer process when you come out. This movement into and out of the Prayer of Quiet is not unusual. Do not think the ideal is to stay in contemplation all the time. Let the Spirit direct this “dance,” and learn how to follow.

Other Contemplative Experiences

Sometimes the attraction to loving silence leaves the mind completely free from thinking; there is only the sense of being in union with God, with both the mind and the will participating in this experience. St. Teresa called this the “Prayer of Union.” As with the Prayer of Quiet, we consent to it when it comes, then when/if it changes to the Prayer of Quiet, we allow that as well, finally returning to active prayer when the unitive experiences come to pass.

For many people, the Prayer of Pnion comes as a surprise. They’ve never experienced themselves or God without thoughts happening, and so they might resist this new experience because it seems so different. That’s not unusual. But in time, if it continues to happen, one generally becomes more comfortable with this deeper loving silence; it can even become the mainstay of one’s prayer, eventually, replacing even active forms of prayer.

The prayer of “Ecstatic Union” happens when the senses become overwhelmed by contemplative graces. You returns to yourself after awhile, realizing that you had “disappeared,” somehow. You also realize that a period of time has passed without being aware of self or God or even divine union. Some of the mystics could be pinched and shouted at in this state, but with no effect on them. All in all, I think it a rather rare experience--something akin, perhaps, to the “slaying in the Spirit” witnessed at certain pentecostal meetings. It also seems to be a temporary stage wherein the sense are adjusting to the powerful energies of contemplative graces.

Finally, we speak of the Prayer of Transforming Union, wherein contemplation seems to have become an ongoing and abiding experience. Even when one is not taking time for prayer, there is a sense of a unitive connection with God. It is still possible to pray using active prayer methods, and liturgical and other communal prayer forms are possible, too, of course. But contemplative prayer is the “ordinary” experience for people in this beautiful state of living in God’s love.

This is a quick and general sketch of a very traditional way of understanding how one grows in the life of prayer through active, kataphatic methods to early contemplative experiences which deepen and eventually become a permanent state. In our next lesson, we will examine other contemplative meditation practices.

Further Reading

Introduction to Lectio Divina. Good, basic information, with helpful comments on contemplation.
Bridging the Gap Between God’s Heart and Ours. A Jesuit reflection on lectio divina.
The Lectio Divina Home Page. A Trappist Monk provides this comprehenisive treatment.
Lectio Divina. Short (7 min.) instructional Real Audio file on the practice of Lectio Divina. Note: Real Player will boot up when you click on this link.
Prayer of Quiet. Substantive discussion from the Catholic Encyclopedia.
Contemplation. Also from the Catholic Encyclopedia. A good summary of how this is understood in the Christian mystical tradition.

Reflection and Discussion

1. How has this presentation confirmed or challenged your understanding of contemplative prayer?

2. At this time in your spiritual journey, how helpful do you find active, kataphatic forms of prayer?

3. Have you ever experienced the Prayer of Quiet or the Prayer of Union? If so, would you be willing to share what that was like for you and how it affected your sense of God’s presence in your life.