An Introduction

 St. Augustine said, “Prayer is lifting the mind and the heart to God.”  Philip St. Romain says, “Anytime one consciously turns the mind and heart to God, there is prayer.”  Some prayers are non-verbal or non-discursive. Moreover, prayer can be a way of life by constantly being mindful of God.  Christian prayer is relational and this distinguishes Christian prayer “from other types of meditation practices where the object seems to be the attainment of higher states of consciousness. We address ourselves to God.”

Vocal Prayer Meditation or Mental Prayer Affective Prayer Prayer of Simple Regard Infused Contem- plation Prayer of Quiet Prayer of Union Conforming Union Trans- forming Union

1. Vocal prayer uses words to express our hearts and minds to God. We do this in private or in groups. This is active prayer; it requires human energy and ordinary grace.

2. Meditation or mental prayer is discursive prayer, prayer where we use our mind to ponder or think about a sacred scripture or tradition. This is active prayer; it requires human effort and ordinary grace.

3. Affective prayer brings meditation from the level of the head to the level of the heart. Emotions dominate over intellect. This is active prayer; it requires human effort and ordinary grace.

4. Prayer of simple regard is a simple, loving “gaze” upon God, resting or being in God’s presence non- discursively. This is also called the prayer of recollection, because we “recall” that God is present within us. This is highest form of active prayer.

5. Infused contemplation marks the beginning of mystical prayer. Here a person receives an intimate, experiential knowledge of God. All mystical experience of God comes from God, not the person. One does not control this experience, but surrenders to it, like one might surrender to the beauty of a sunset.

6. The prayer of quiet is mystical prayer. Whereas infused contem- plation primarily affects the intellect, the prayer of quiet affects the will.

7. The prayer of union is mystical prayer in which all the internal facult- ies (thought, will, imagination, and memory) are captivated with God.

8. The prayer of conforming union is mystical prayer and an extension of the prayer of union.

9. The prayer of transforming union is mystical prayer an extension of the prayer of union. This grade of prayer “is nothing less than a trans-formation into God,” non-dual awareness.

Individually Corporately

 “Christ lives in each of us as the Enlightened One, present everywhere and at all times” (Thomas Keating).  Mutual Indwelling. “Those who eat my flesh and drink my blood abide in me, and I in them” (NRSV John 6:56).  Oneness with God. Jesus prays that believers “may all be one, just as you, Father, are in me, and I in you, that they also may be in us” (ESV John 17:21).  God Dwells Within. “Do you not know that you are God's temple and that God's Spirit dwells in you?” (NRSV 1 Cor. 3:16).  God’s Reign is Within. "The kingdom of God is not coming with things that can be observed; nor will they say, 'Look, here it is!' or 'There it is!' For, in fact, the kingdom of God is within/among you" (NRSV Luke 17:20b-21).

“Lectio Divina is the most traditional way of cultivating friendship with Christ” (Thomas Keating).

“Contemplative Prayer [of which Centering Prayer is one type] is the opening of mind and heart—our whole being—to God, the Ultimate Mystery, beyond thoughts, words, and emotions” (Thomas Keating).

The guidelines 1. Choose a sacred word as the symbol of your intention to consent to God’s presence and action within. 2. Sitting comfortably and with eyes closed, settle briefly, and silently introduce the sacred word as the symbol of your consent to God’s presence and action within. 3. When you become aware of thoughts, return ever-so-gently to the sacred word. 4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.

Cynthia Bourgeault, Centering Prayer and Inner Awakening (Lanham, Chicago: Cowley Publications, 2004). Thomas Keating, Intimacy with God: An Introduction to Centering Prayer (New York: Crossroad, 2007). Thomas Keating, Open Mind, Open Heart (New York: Continuum, 2006). Philip St. Romain, God and I. Exploring the Connections Between God, Self and Ego (Wichita, KS: Contemplative Ministries, 2014). Teresa of Avila, Interior Castle with an Spiritual Commentary by Dennis Billy (Notre Dame: Christian Classics, 2007).