MIND-BODY-SPIRIT
your cross. That’s what happens in your solitude. The divine therapist is working to heal you — without words. There is a treasure hidden for
is within us, closer than breathing, closer than thinking, closer than choosing — closer than consciousness itself.” Keating continued, “In Centering prayer, the Spirit presents us with the true source of happi- ness, which is the experience of God as intimate and always present.” The modern form of centering prayer was developed in the 1960s and 1970s by Keating along with two other Trappist monks: Basil Pen - nington and William Menninger. It is rooted in the Christian contem - plative tradition and draws inspiration from ancient practices such as Lectio Divina (Latin for “Divine Reading”) and the writings of Chris - tian mystics. It was further influenced by the teachings of the Desert Fathers and Mothers, the anonymous classic, The Cloud of Unknow - ing, Buddhism, as well as the life of Jesus, who so often went to a deserted place to spend time with his Father. Keating recognized that many young people were turning to east - ern practices to find what was missing in their spirituality. Having been exposed to Transcendental Meditation®, and having met with the Zen master and Buddhist monk Thich Naht Hanh, he suggested a form for Christian practice. Basil Pennington, having practiced a form of contemplative silent prayer all of his life, was the first to teach the method of centering prayer to laypeople, and wrote the first book on the subject, Centering Prayer: Renewing an Ancient Christian Prayer Form . The teaching was, “Go to your own center (your heart), pass through that center to the very center of God.” Hence, the name “Centering Prayer” came to be. In centering prayer, we create empty space where God can speak to us in silence, bringing to an end any doubts about God’s love for us we might have brought from our childhoods, such as feelings of rejection or lack of self-worth. It begins to soften the emotional material we’ve absorbed in the body throughout our lives, turning our wounds into gifts. The False Self we’ve created since childhood starts to fade and the True Self, as God made us, grows. Of the healing aspects of centering prayer, Keating said, “Take up
you, a treasure of joy, peace and love.” Guidelines for Centering Prayer
In centering prayer, we settle into the present moment, which is the only place God actually is. God is right now, present and available. Our best response is to be totally available to that presence “…for be- hold, the kingdom of God is within you.” (Luke 17:21) To do this, apply these simple steps: • Choose a sacred word as the symbol of your intention to con- sent to God’s presence and action within. • Sitting comfortably with eyes closed, settle briefly, and silent - ly introduce the sacred word as the symbol of your consent to God’s presence and action within. • When engaged with your thoughts (which includes body sen- sations, feelings, images, and reflections), return ever so gen - tly to the sacred word. • At the end of the prayer period, remain in silence with eyes closed for a couple of minutes. Your sacred word is not meant to have meaning in and of itself. Some choose “love”, “peace”, “Jesus”, etc. The sacred word is meant to be used as a symbol of your intention to consent to the presence of the Divine within you. The word is meant simply as a grounding mecha - nism to take your mind back to its place of stillness and consent to just be with God. God looks at your intention more than your attention . Because God sees your intention more than your attention, don’t let this practice be another weapon against yourself — an exercise to see how bad you are, another proof of your inadequacy. You have continued on page 30
Making Yr Best Choices
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Misty Kuceris, Reiki Master & Pathways Columnist
PATHWAYS—Fall 24—29
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