A THOUSAND YEARS ON.........
In this period we are dealing with the likes of Ignatius, John Of The Cross, Teresa of Avila and , as our subject of meditation and contemplation is investigated along these lines, I have given consideration to the direction taken by Protestant Reformers in the matter of prayer too, as I am familiar with the material in which you and others are indulging, my friend. I fear you are simply indulging in New Age ways while unaware of it, believing that you are following a natural progression as a seeker of spiritual experiences. I fear likewise for many modern mass-goers who shop about for a priest who is most congenial and a 'celebration' that they find 'uplifting', which is not hard in these days of 'inclusiveness' and 'equal participation' of the laity. The Sacrifice and Worship has been compromised often for entertainment, and you know that I have 'insider' experience here from my knowledge of the Charismatic movement. Similarly, I am not ignorant of Scripture and some areas of theology - not totally, at least - which is why you have asked for my thoughts and which is why I have provided scriptural evidence [which I know you value], and in the following section I also have a little knowledge of prayer history that I share with you.
This is a fascination period, and it is difficult not to dwell at length here, but let us have some brief and necessary background. For this, I draw largely on Hans Urs Von Balthasar's summation in his book, 'Prayer' [which I know you have read], and to some extent on J.I.Packer's 'Keep In Step With The Spirit'. [You know I am using this because you have often written off my opinion with the accusation that my knowledge is deficient because I "reject all non-Catholic references"].
The prayer traditions which developed in the millennium after the Early Fathers polarized between Platonic and Aristotelian. The platonic protagonists strove after a contemplation which 'touched' the very essence of God, albeit in the dark night of one's own senses. This somewhat stoic asceticism found advocates in John Of The Cross, Teresa and the author of "The Cloud".
The Aristotelian advocates sought spiritual fulfillment in a contemplation that platoists would term meditation and which depended on sensible images and concepts of, in particular, Gospel events. Champions of this school were Augustine, St. Bernard, St. Francis and St. Ignatius. Ignatian spirituality, now undergoing a revival, sought contemplation using the imagination and senses [soul] and his aim in employing discursive meditation was not the mere representation of historical Gospel events but personal contact with the Incarnate Word.
Von Balthasar's own tastes are Ignation and he accuses the platoists [Alexandrian school] of ignoring the literal meaning of the incarnate truth of the 'Godspel' for a spiritual or allegorical meaning [Prayer, p213]. We won't bite into this argument, interesting as it is, but learn from what both schools have to say. I hope then, that you will investigate this area.
THE APOPHATIC TRADITION ............
This tradition developed along platonic lines and represents the mainstream of Catholic Western mysticism. It attracts this title because it emphasizes the God is best known by negation [what He is not, or could not be].The tradition can be traced roughly through the Desert Fathers, Gregory of Nyssa, Dionysius the Areopagite of the 6th Century, through to Aquinas of the 12th Century through to Ruysbroeck, Juliana of Norwich, Meister Eckhart, the author of "The Cloud", all of the 14th Century and on to John of the Cross, Teresa et al, of the 15th Century.[Cf. "the Cloud" Introduction].
The English author of "The Cloud" insists that when we pray we "reject all thoughts, be they good or be they evil" [Book of Privy Counselling Ch.1], yet keep in mind the distinction between God and yourself: "He is your being but you are not His". His writings centre on the primacy of love, the negation of self, and the person of Christ.
John Of The Cross takes as his axiom that all means must be proportionate to their end [A II.8], and so, regarding prayer "Everything the intellect can understand, the will experience, and the imagination picture is most unlike and disproportionate to God" [A II 8.5]. But further than this, John says of such sensory apprehensions [even though they emanate from God] that "he who esteems these apprehensions is in serious error and extreme danger of being deceived"; they "bear no proportion to what is spiritual [and] ought always to be considered diabolical more certainly than divine" [A II.11.2,3,6]. An ominous warning indeed, my friend, from the great mystic himself.
Representations of feelings, imagination, fantasy, visions and other sensory apprehensions which one seeks in prayer can result in several harmful effects. The Spanish mystic lists six kinds of harm, among which ore a diminishing of faith, a possessive attitude toward such manifestations and a loss of proper spirituality, since the same becomes more set upon the sensible aspects than upon God [A II. 11.7].
The only concession made by John in this means of prayer is to reluctantly condone discursive meditation for the beginner. Otherwise our prayer calls for a passive disposition on our part. And, regardless of our opinion or taste for John's methodology, it must be remembered that he writes not only for contemplatives but for all who seek union with God [Prologue of the Ascent, 7,8,]. For my own part, is it necessary that I mention that one should be in a state of grace and the benefit of the sacrament of Reconciliation in this regard as well as in daily life ?
However one takes to John Of The Cross, I believe his writings must be included in any investigation of our topic. The wisdom and insight with which this saint has been gifted are at our disposal and his Ascent Of Mount Carmel [especially Book II and most of Book III] has a lot to say regardless of style about faith, love, scripture, self-esteem, monologia, humility,self-awareness, indeed the multifarious nature of prayer. [Cf Bibliography].
IGNATIAN METHOD ...........
Ignatian spirituality also follows an old tradition and has become the dominant method which lies behind 'popular' spirituality.
Ignatius, in his 'Spiritual Exercises' promotes all means of prayer - verbal, meditative and contemplative to derive spiritual benefit. The method underlying the Exercises for the third week .......the employment of the imagination and fantasy to represent to the mind persons, events, dialogue - is close to our topic of 'creative visualization'. But don't conflate them, I beg you.
Ignation spirituality is more appealing to day-to-day living, especially for the lay person, than is the apophatic tradition, however, I again wish to remind: we are not concerned with competing traditions, rather with observing their underlying principles. In this regard there is no difference in many themes which are common to both traditions, such as love, faith, humility and praise. An instruction from the second week of the Exercises pinpoints the thinking of Ignatius: "I must have as my aim the end for which I am created, which is the praise of God Our Lord and the salvation of my soul" [The Spiritual Exercises of St. Ignatius, Image, p85].
SO, my dear ******, while I commend and admire your efforts to be inhabited by the Holy Spirit, I must recommend that you heed the advice of the tradition and the great Saints before going any further with your foray into trendy methods. Since you have made mention of your "inspirational" sources like Silva and Gawain and those melders of Eastern philosophy, I will next deal with another couple of them, viz., those I consider mavericks if not heretics: de Chardin and de Mello, who have a place in your library. Look, I do sympathize with the "misled", for we have so little formal advice from our pastors, leaders and from the Church on the matter of warnings regarding prayer. Oh yes, we are encouraged towards a plethora of prayers and devotionals, which is wonderful but, as the laity becomes more inclined to investigate and participate in spiritual exercises of a deeper nature than ever before, we have little guidance. It's not my place to give it with any authority, but I am certainly happy to forward my personal opinions as you have requested.
................... END OF PART 4 ...................
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