CONTEMPLATION: A MEANS TO WHOLENESS AND HARMONY

WITH SELF, GOD, AND PEOPLE

by

Sister Esuria Fabronia Mendonca

A Thesis Submitted to the Faculty of the Graduate School, Marquette University,

in Partial Fulfillment of the Requirements for the Degree

of Master of Arts

Milwaukee, Wisconsin December, 1986

July 3, 1986

Ms. Fabronia Mendonca 1501 South Layton Blvd. Milwaukee, WI 53215

Dear Ms. Mendonca:

MU Graduate School Office of the Dean

Marquette University 1217 West Wisconsin Milwaukee, WI 53233 (414) 224-7137 Cable: MUGRAD

In partial fulfillment of your master's degree, I am pleased to report that your thesis outline has been officially accepted by the Graduate School. You have reached another objective in pursuit of your degree and I wish you every success as you execute your thesis outline. It has been returned to your Department Chairperson. As you know, Dr. Nordberg will serve as your thesis director with the support of Rev. Lambeck and Dr. Collins as valuable committee members. Please keep in close contact with your Thesis Committee as you enter the final stages of your degree program.

LEM:j 1 c

cc: Education Dr. Nordberg Rev. Lambeck Dr. Collins

Sincerely,

>PLQYL I'\- £ . (YlVY1UVAC ~{~ E. Miner Assistant Dean, and Director of Research Support

PREFACE

This paper is born out of a personal search.

De~pite any name, fame or glory earned through being an

effective teacher and an efficient administrator and

animator, de~p peace and a sense of fulfillment was not

realized. Hence a search began, a search for the unknown,

the other shore, the Absolute. The author looked for

someone who would free her from this earthly mire at times

and lead her on the right direction to peace. A guide was

found in the person of Aacharya Guru Amalorananda, who

pointed out the path to God and emphasized the simplicity of

the Indian Christian tradition and the practice of

contemplation.

This was a turning point. It was a call to a new

life, a life of love, a life of peace, and a life of

communion with God in contemplation and interior

transformation. Remarkable and notable change and

conversion were personally witnessed by many a co-pilgrim

who were also in search for the Ultimate. Each of them

experienced inner freedom, harmony and peace. Consequently

the realization dawned on us that contemplation could have

tremendous impact on the life of people.

The main purpose of this paper, therefore, is to

explore the need for contemplation as a valid approach in

ii

attaining wholeness and harmony with self, with God, and

with ~the~s in today's world. This would result in a

practical method which would encourage people to live a

simple and meaningful life, and enable them to attain

wholeness and harmony. In contemplation one can find God in

oneself, in others, and in the whole of creation. If this

is true, then people should live in love and spread the same

love tn all mankind, because God is love. Only then can a

new and just iociety be created where all will be accepted

as brothers and sisters.

My observation of the value of contemplation being

used with individuals, in small groups, and communities,

suggested that it can be employed profitably in any ordinary

situation by people in all walks of life. Any procedure

that will achieve this is to en60urage people in the

practice of contemplation.

For this tbpic, "Contemplation: A Means to Wholeness

and Harmony", the chosen materials are of four kinds:

1. The available literature on conte~plation to date has

been extensively reviewed.

2. A questionnaire which, in itself, could not demonstrate

the validity or non-validity of contemplation, although it

could show what people think about the issue which feeds

into the larger question, was given to varied groups in

Wisconsin and in India.

3. Twenty interviews were conducted among diversified

iii

persons of various ages ranging between 25-80 years.

4. Personal communication with Reverend Amalorpavadass,

Ph.D., in India, an authority on contemplation, elicited new

insights and re-directed thoughts.

Contemplation serves different needs according to

the beliefs of those who use it. For example, the

pantheists would use it to commune with nature, while many

students in the United States spend their time in T.M. or

Indian-inspired transcendental meditation. There is a good

proportion of people practicing Zen meditation as a way to

interior peace and harmony, while many Christians yield to

contemplation for a deeper experience of God. With due

respect for the different beliefs, the author chooses

Christo-centric cbntemplation because in and through Christ

one can experience God. Jesus is the way to the Father: "No

one comes to the Father except by me" (In 14:6). Whatever

methods others use, the central fact of the author's faith

is that Jesus Christ is the supreme medium of revelation and

faith, and the perfect sign of communication between God and

man (Mk 11:25-27).

Through prayer the author has met the Lord. This

personal experience of Christ in the center of one's being

has enabled the development of an attitude rif openness and

tolerance towards other religions and people. The author

was born into a Christian family in India where the majority

of the neighbors were Hindus. From my youth I observed

iv

their different lifestyles. Through contemplation in these

later years, it has been possible to grow in respect of

their customs and practices, and in appreciation of their

forms of worship and prayer. My re1i9ious experience has

enabled me to enter into dialogue with Hindus, Mus1i~s,

Jains, Sikhs, Buddhists and Parsees on values common to all

religions.

Over the years I have seen myself grow in the love

of God and in love for people. I have become more sensitive

and ' compassionate to the needs of other~. Trials and

difficulties have strengthened me and have caused me to have

my security in God. As a result, I experience inner freedom

and quietness and have come to realize that contemplation is

a gift from God: one cannot earn it on one's own, but one

can always be grateful for it.

During my stay at the National Biblical,

Catechetical and Liturgical Center in Bangalore, India, I

was introduced to Indian forms and , methods of prayer. The

premise that communion with God is not merely a vague

presence, but a relationship; and relationships take time to

develop, became my personal conviction. The necessity to set

aside a specific time each day to be with the Lord became

apparent. This was brought home to me by the gospel scene

of Christ's appearing to Mary Magdalene near the tomb when

Jesus said to Mary: "Do not cling to me. • But go and

find my brothers and tell them. ." (In 20:14). Every

v

genuine encounter will result in a fresh dynamic urge to

share that unique experience with others as totally as

possible. It is true that contemplation is a mystery, and

therefore, little is actually known about it. But the

purpose and result of every God-experience is not for

oneself, but for others. One needs to share and proclaim it

to all as Good News.

This thesis was initiated for self-education and as

a vehicle to study the needs of others as a basis for

counseling towards wholenss and harmony. The author1s aim

is to discover~ays in which people can deal with today1s

insecurities through centering, and to show ways of

transcending life1s complexities.

This research has already benefitted the writer, and

it is hoped that those who read it will profit from it.

vi

ACKNO\oJLEDGF~MENTS

with a deep sense of gratitude I acknowledge my

spirit.ual director, . Rev. D. S. Amalorpavadass, who inspired

me to walk in the presence of God and who also enabled me to

receive an education at Marquette University. Like\<lise, I

am grateful to His Eminence Simon Cardinal Lourdusamy for

sponsoring me and taking a keen interest in my welfare and

studies. Also, I am deeply indebted to the School Sisters

of Saint Francis for their hospitality and friendship which

facilitated and fostered this work in numerous wa y s.

My advisor, Robert B. Nordberg, Ph.D., who acted as a

source of assistance, encouragement and advice, helping me

with invaluable comments on the several parts of my

manuscript also merits my gratitude. Rev. Robert T,', V' • •

Lambeck, S.J., and Peter M. Collins, Ph.D., were willing to

serve on the committee and to be supportive of my efforts

from start to finish. I thank them. I also thank my

ind~fatigable Franciscan typist.

My gratitude is given to the many individuals who

were available for interviews, and to the students of

Alverno College, Milwaukee, and the participants of Indian

Christian Spirituality Experience at Anjal Ashram, India.

vii

TABLE OF CONTENTS

PREFACE ••••• " " ii

ACKNOWLEDGEMENTS • •. vii

Chapter I.

II.

INSATIABLE HUMAN NEEDS ••••••••

Cause of Personal Disintegration •• Cause of Human Tensions. • • . • ••

REMEDY: CONTEMPLATION ••••

• 1

.3 7

.11

Definition. 12 Centering. .15 Purification of Self. Interior Silence ••••

18 21

III. THE GOAL OF CONTEMPLATION: WHOLENESS, HARMONY,

IV.

AND UNION WITH GOD. • • • • • • • • • . . • 26

Self Discovery •••••••••••••.• 28 Integrated Life. . • • • • • • • • • • •. 30 Personal Integrity: Wholeness ••••.•• 32 Community Fellowship (me--God--neighbor) •. 34 Cosmic Harmony. • • • • •••• 36 Union vith God ••••••••••••••• 37

THE , UNIVERSAL CALL TO CONTEMPLATION ••• • 40

A Call to a Personal Response •••••••• 41 A Need for a Death to Self •.••••••• 45

V. TRANSFORMING OUTCOMES OF CONTEMPLATION ••••• 49

Finding God in the Realities of the World •• 52 A Special Relationship With God. • • • •• 54 Love in Action. •••••• • • 56 Conclusion ••••••••••••••••• 58

VI. CONTEMPORARY ANALYSIS OF CONTEMPLATION ••••• 61

BIBLIOGRAPHY. • • • • • • . ' . • .73

viii

CHAPTER I

INSATIABLE HUMAN NEEDS

The human race is facing the greatest crisis in

its history today because of its unceasing craving to pursue

material things in order to satisfy all urges and acquired

needs and because of the decadence of moral values. Power

is also magnetic. Mankind is not satisfied in conquering

the forces of nature but is eager to conauer the unknown as

is evidenc e d by the costly space programs. Not even

disasters such as the destruction of shuttles and life

(January 28, 1986) and the Chernobyl fallout (April 16,

1986) can deter scientific dreams. Even common individuals,

in their desire for possessions, are often longinq for more

and more. There is an urge in many individuals to acquire

immediately the latest and the newest.

Many of the world's wars show that there is a

developed desire in people to acquire more p6ssessions and

to look for satisfaction in earthlyqoods. Often these wars

began \vith territorial invasions for powerful commodities

and ended with much looting on the part of the soldiers. In

peaceful times, there are still indications of cravings

which cause individuals to be in a state of restlessness.

Many people deprive themselves of private time or leisure

1

because they are busy achieving and calculating the

acquisitions of wealth, riches, fame, honor and power, which

usually do not give them happiness. The cycle for

possessions and acquisitions of goods and glory and power

continues. The Indian theol00ian, D. S. Amalorpavadass says:

• What is worse is that the individual could also be in a state of loneliness ann isolation, where left to oneself and centered on self, with all doors and horizons closed, related with neither the Other nor the others. It is discovered that their only reality is self. To have none but oneself is a state of non-existence and no~-personhood. It is also a state of chaos and void.

In such a situation, individuals and nations are

shrouded in bewilderment. For many people, this is an age

of anxiety, fear, and emptiness, an age of catastrophes,

earthquakes, fires and floods, as well as volcanic

eruntions: an aoe of shuttle disasters, terrorism and . . ,

nuclear annihilation.

According to Maslow's hierarchy of needs, there is a

desire in people to satisfy different sets of needs: that

is, hasic or security needs, sexual needs, and finally self-

actualization needs. Rut a common phenomenon can be

observed not onlv with individuals but also with nations: no

sooner is one need satisfied, then another need arises, and

needs cycle on.

The author has also found this true. As a child

there was the ambition to pursue studies. Later, there were

dreams to visit foreign countries which are heing fulfilled

in part by travel to the 0nited States to work for a

~

a Master's degree in counseling. In the future the Holy

Land beckons. Someday a personal longing for an audience

with the Pope will be realized. From personal experience and

from what others have shared of their experiences, my

co~clusion is that human needs are insatiable. St.

Augustine wrote: "Our hearts are restless until they rest

in Thee."2

Genuine human life begins when one poses basic

questions of human existence and looks for satisfactory

answers in the Ultimate, the Supreme, and the Transcendent

-- that is, God. In the measure in which one has discovered

the ultimate goal and deepest significance and moved towards

it, one's life becomes meaningful and purposeful, fruitful

and ,vorthwhile. Likewise, one becomes a person and

discovers the transient nature of this life and one's

possessions and begins to break open oneself in order to

move out of it, transcend it, and relate self with others in

the Reality of all life, that is, God-through contemplation.

Cause of Personal Disinteqration ·

Psychologists teach it, and parents confirm it, that

a child is self-centered and has to be taught and encouraged

to reach out topthers. Buddha discovered this selfishness

as well did as the saints and heroic men and women of the

ages. They were not happy in the established convention of

their times. They · felt that to find something higher they

3

had to cut a path through the jungle of desires and fears,

of illusions, and contradictions. Their ' yearning can be

compared to the longing that made the Hebrew prophet say:

"As the hind longs for the running water, so my soul longs

for you, 0 God. Athirst is my soul for God, the living God:

when shall I go and behold the face of God?" (Psalm 42)

All human beings yearn for the Waters of Life, but

they fear to drink even though they hear the invitation.

Often these persons do not pay heed to this inner voice

because of their selfishness or self-centeredness. Their

multiplication of needs and desires, of things to be bought

or done, has intensified anxieties, discontent and

frustration. "No one seems to escape this sickness," say

Van Kaam and MutO. 3 There are times when some people resort

to violence, vandalism, and murder in order to attain their

heart's desires. These vicious tendencies alienate such

~eople from society. They resort to lies, anger, hatred,

envy, jealousy, greed, lust and avarice, which disassociate

them from all, even God. It is evident that these evils in

society are a menace to peaceful co-existence. Self-

centered people are at war with everyone and do not enjoy

peace and harmony because of a life of disintegration,

brokenness and fragmentation. We have the evidence of Cain,

a disintegrated Biblical character who killed his brother

Abel and was hiding from God and people (Gn 4:1-8). Maloney

pictures a disintegrated person as one who is "locked inside

4

himself, sick, anemic, afraid, cut off from inter-communing

with Gpd and fellow men."4

In our twentieth century there are many unhappy

people who almost live in despair and panic because of their

clinging to destructive and demonic values. With the loss

of innocence and ethical sensitivity, people often fall prey

to their depravity. As a consequence, they harbor guilt

feelings, anxiety and fear, and feel frustrated and on the

verge of despair because of their disintegration. Having

lost their dignity and self-esteem, they indulge in

activities to gratify their passions and lower needs. There

is so much disharmony in families that often it leads to

broken homes~ there is also dissension among nations.

People see unrest, chaos and disunity in the world around

them, the consequence of people's lost sense of values and

freedom. ~1any people become slaves of their passions, whims,

desires, and as a result they abuse their freedom.

Both in Christianity and Hinduism, freedom is

wholeness, integrity, and totality on the one hand, and non-

attachment and renunciation on the other. D. S.

Amalorpavadass states:

When one is ensnared and tied down to many things and beco~es static, there is no possibilit~ of movement and the Spirit is connected with the movement (Yatra) and freedom. Where the Spirit is, there is freedom. Therefore, when one moves, one liberates oneself and shows oneself free, for one is in the Spirit. Again, in order to move, one has to become whole; or inversely, it is by moving towards the core of ~is being, towards ~he unity of self, that onereallzes one's wholeness.

5

This passage makes clear that evil is not so much in

the world as in ourselves. The world remains essentially as

it is. Only the individual who is disintegrated, broken and

fragmented needs to change. Individuals who are very busy,

totally occupied with work, and engaged in numerous

activities may experience disintegration and feel burned

out; at the same time, they may long for prayer, silence and

solitude. This shows that they ~ave a radical disharmony in

their lives.

All should be free to respond to self, to others, and

to God. This implies responsibility. The fact that man is

a social animal mea~s there is a need for relationship. No

one can relate with others if he/she believes and behaves as

though the only person in the world is self. To relate,

there must be other persons, and these other persons must be

recognized, respected and related to as persons. Only then

will relationships tell us whether our ,lives are unified or

broken and fragmented.

Gandhi saw clearly that a life of detachment and

integration is not a way of escape from the world, but a 'If.lay

of freedom from self-interest enabling one to give self

totally to God and to the world. Griffiths, speaking of

Vinoba, a true disciple of Gandhi, shows a beautiful example

of a life of detachment and integration when he says:

, From the day when as a young man he first met Gandhi, Vinoba has dedicated his life to the service of God, but like Gandhi he has learned that the

6

service of God is to be found in the service of onels neighbor. Perhaps the most characteristic story told of him is that one day when he had spent the whole day interviewing two thousand villagets, in the evening, when he was asked whether he was not feeling tired, he answered simply, II hav~ been visited by God over two thousand times today. I

This detachment from self and attachment to God renews the

face of the earth.

Cause of Human Tensions ~

Each person on earth is on_ a pilgrimage in a

relentless quest towards the Absolute. Often the journey

into self is very frightening, demanding and challenging.

In the Book of Job we read: "ManIs life on earth is a

warfare." (Job 7:1) Yes, it is a warfare with oneself, with

one's values and goals. In this journey people do face many

obst~cles and difficulties. Often, they will - have to cross

rivers and lakes, climb mountai~s and hills, walk through

desert and wastelands arid smooth the path to reach their

ultimate goal. Certainly, in every respect, it is a

stiuggle for survival. In the struggle, one does experience

stress and strain, pain and ten'sion, helplessness and

hopelessness and, very often, abandoriment: and "abandonment

of soul," as Van Kaam and Muto express, it is "most

pervasive in affluent societies."7 To overcome tension and

the sense of abandonment, it is necessary to be detached

from our false and illusory self -- a self that is little

more than the collective evaluations and affirmations of

7

mankind's surroundings. For those who are open to receive a

new self, the reward will be a participation in the life of

God. When the search for God is serious, many selfish acts

and deeds are forfeited, possessions are renounced, self is

detached from persons and things and the individual can then

move forward with single-mindedness in the direction of

lasting goals. This is a relentless quest for God. In this

qu~st, no one can escape from conflict, anguish and doubt.

The journey may bring one to tragic anguish and may open

many questions in the depth of the heart like wounds that

cannot stop bleeding. Jesus Christ himself journeyed this

way, bleeding and emptying himself upon the cross, and

turning emptiness into fullness, and death into life.

In our struggle for survival, we have to peel away

layer after layer of falsity and distortion in which we

become entangled and lost. At this time one should withdraw

oneself from exterior things and activities to pass through

the center of self in order to find God and repossess one's

true self by liberation from anxiety, tension, stress and

strain, fear and inordinate desires. How can inner

integration be gained in such a disintegrated world? How

can self-realization be attained when practically nothing is

certain, either in the present or in the future? Many

people spend - themselves trying to find ways and means to

overcome ' their deep-seated anguish, pain and other problems.

These individuals are challenged to meet their insecurity

8

and personal crises and turn then into constructive uses.

To overcome the world's tensions, people should be

aware of their common goal to live each moment with freedom,

honesty and responsibility, so that one can experience the

joy and gratification that accompanies living. The

uncertainty of this time should teach the important lesson:

that the ultimate criteria are personal wholeness, community

fellowship, and cosmic harmony, coupled with courage and

love. When these qualities are missing, there is no

building of the future: but if they are possessed, the

future can be trusted to care for itself. May states:

Our task, then, is to strengthen our consciousness of ourselves, to find centers of strength within ourselves, which will enable us to sta§d despite the confusion and bewilderment around us.

Only then will our struggle bring peace and joy,

comfort and consolation, meaning and purpose to our lives

enabling us to overcome all forms of tension and anguish.

People will come to know that struggle is as much a reality

of life as night and day, rain and thunder; and struggle can

be lived creatively, as any other experience. In these

moments of pain, self-truths can arise as well as new

strengths which will lead to new directions through the

practice of contemplation.

9

SOURCES CONSULTED

CHAPTER I

1. D. S. Amalorpavadass, The Bible in Self-Renewal and Church Renevlal for Serv ice to Soc iety (Bangalore, India:National Biblical, Catechetical and Liturgical Centre, 1984), p. 3.

2. Confessions of St.Auqustine,trans. Frank Sheed (New york: Sheed and \~?ard), p. 3.

I

3. Adrian Van Kaam and Susan Muto, Practicinq the Prayer of Presence (Denville, New Jersey: Dimension Books, 1980), p. 10.

4~ George A. Maloney, Inward Stillness (Denville, New Jersey: Dimensions Books, 1976), p. 55.

5. D.S.Amalorpavadass, Indian Christian Spirituality (Bangalore, India:National Biblical Catechetical and Liturgical Centre, 1982), p.230.

6. Bede Griffiths, Christ in India (Bangalore, India, A,sian Trading Corporation, 1986), p. 122.

7. Van Kaam ~nd Muto, Practicinq the Prayer of Presence, p. 20.

8. Rollo May, Man's Search for Himself (New York: Iii. ViT. Norton & Company, 1953), p. 45 •

. ,..

10

CHAPTER II

REMEDY: CONTEMPLATION

Personal disintegration and human tensions can be

remedied by . contemplation. Some people take several years

of futile searching to realize that nothing in the whole

world can ever satisfy but God. Only in God can one find

meaning and purpose for one's life. A major purpose of

God's creation is individual happiness. Therefore, it is

necessary to be present to God always; and, from time to

time, one should create an awareness of his presence around

and within one. The pr~sence of God can be experienced in

pI a ne s, t ra ins, buses, and in all of our in-between J"'1oments

of life. Hence, contemplative awareness of God's presence

within us will keep one relaxed and gracious in the face of

opposition. Van Kaam and Muto, speaking of people's need

for contemplative presence, state the same truth more

academically:

Many people today seem to have lost their direction. They are no longer in touch with the wisdom of creation. They seek for something to hold on to: politics on the far left or the far right, new philosophies, occultism, drugs, erotic experiences, exotic entertainments. Educated to cleverness, not wisdom, they seem to prefer glamour to substance. Yet deep down t~y crave for some ultimate meaning in their lives.

However, contemplation must not be seen merely as a

11

means to cope with problems, though persons who pray

contemplatively are usually healthy, happy, well-functioning

people who want to increase their effectiveness while

opening their hearts fully to intimacy with God. They enjoy

inner freedom, and, as Maloney states:

Such a freedom is the attainment of wholeness, of integration, of actuating by God's creative, loving 0race, the potential he has locked within 0Y5 created personhoOd to be fully alive human beings.

Human dignity consists in being made accor~ing to the

image and likeness of God himself (Gn 1:26). Inner

conversion presumes growth in the likeness of God and in the

gift of freedom. For such a conversion, it is needed to

take time and descend into oneself before the healing

presence of God. It requires the yielding to let God be

God, and the acceptance of one's poverty, emptiness, and

sinfulness in an act of total surrender. This is the call

to contemplation.

Definitions

Contemplation is defined by Walters as "the awareness

of God, known and loved at the core of one's being. n1l If

one seeks this awareness of the Presence of God and finds it

in faith, contemplation is acquired: but if God gives this

awareness in a real unmerited experience, infused

contemplation is experienced.

Contemplative prayer leads beyond words and thoughts

12

to the reality towards which words and thoughts point.

Merton aptly describes contemplation in the following words:

Contemplation is the highest expression of man's intellectual and spiiitual life. It is a vivid realization of the fact that life and being in us proceed from an invisible, transcendent and abundant source. Contemplation is, above all, awareness of the reality of that source. A vivid awareness of infinite Being at the roots of our own limited being. • Contemplation is the awareness and realization, even in some sense experience, of what each Christian obscurely bel i eve s : 'I tis now no 1 ofF e r I t hat 1 i v e but Christ lives in me' (Ga 2:20). .

This implies that an experience takes place within the

depths of a person's inmost self. Humans slowly recognize

God as the deepest center of their being even though they do

not see him in contemplation. Humans also slowly learn to

love God for his own sake alone.

The author of The Cloud of Unknowing (in Chapter 6)

says, "Though we cannot know him we can love him. By love

he may be touched and embraced, never by thought."13 The

Lord may graciously return this love, and so St. John of the

Cross says, "Contemplation is nothing else but a secret,

peaceful infusion of God, which, if admitted, will set the

soul on fire with the Spirit of love."14

Contemplation, th~refore, is marked by firm faith,

presence and radical intimacy. Since one has to go beyond

words, thoughts, and concepts, and seek to enter a reality,

only love can discern it, and the Spirit awakens this love.

Johnston, when speaking of the need for faith, presence and

13

ranical intimacy which arises from adeep love of God,says:

Contemplation is found in that wisdom which arises from a deep love of God (for a Christian, love of God in Christ), and it reaches its climax in an experience of unity with and separation from God. (For a Christian the unity with God ygd separation from God mirrors the Blessed Trinity)~

This definition is explained clearly by Griffiths, a

Benedictine monk from Europe currently living in India in an

Ashram. He points out:

For the Hindu and the Buddhist, as for certain currents in Islamic thought, in the ultimate state there is an absolute identity • . Man realizes his identity with the absolut~ and realizes that this identity is eternal and unchangeable. In the Christinn vision, man remains distinct from God. He is a creature of God, and his being raised to a participation in the divine life is an act of God's grace, a gratuitous act of infinit& love, by which God descends to man in order to raise him to share in his own life and knowledge and love. In this union man truly shares in the divine mode of knowledge, he knows himself in an identity with God, but he remains distinct in his being. It is an identity, or rather a cOr.1munipEf' by knowledge and love, not an identity of being.

St. Augustine defined contemplation as "the enjoyable

admiration of perceived truth."17 St. Thomas Aquinas

defined it as "simple . intuition of divine truth that

18 produces love."

Therefore, he who attains truth and rests in it is

contemplative. Aquinas expresses the distinct features of

Christian contemplation as th& truth intuited, the fruit of

faith and charity. Hence Christian contemplation is

grounded on faith in and love for Christ.

All mankind is free for intimate union with God

14

through contemplation, a process of enterin0 into that

experience of being free with God, transcending desires,

evil, self-centeredness, and selfishness, so that the whole

of our being is entirely available to God.

Contemplation, therefore, is awareness of God's

presence in ourselves, in others, and in the whole of

creation. We consciously turn toward God in a total act of

surrender that grows daily, mO)11ent by moment.

Centering

Basically, contemplation is a way of coming to one's

own center, the ground of one's being, and remaining there

in stillness, silence and undivided attention. It is a way

of learning to become awake and alive to the Other within

self, in the cave of one's heart, in the core level of one's

being. It is the stillness that leads one forward to the

state of wakefulness. One has the sense of being fully

alive when one is in harmony with oneself, with others,

gradually in harmony with creation, and, finally, with God.

The way to that wakefulness, to one's center, is silence and

stillness.

This is a real challen0e to many people in our times

because so few have any real experience of silence, and it

can be terrribly threatening. It may take many years or few

hours to acquire a quiet heart. The only important thing is

that one make every effort to re-establish contact with

15

one's center in silence, solitude and stillness.

Sri Ramana Maharshi, authority on occult psychology

and questions pertaining to the human mind, states:

An average man's mind is filled with countless thoughts, and therefore each individual one is extremely weak. When in place of these many useless thoughts, there appears only 0rg' it is a power in itself and has a wide influence.

Many great scientists and inventors ascribed their

unique discoveries to the capacity for strong, concentrated

thinking. This was also the case with the saints: Thomas

Aquinas, John of the Cross, Teresa of Avila, Catherine of

Sienna, Bernard of Clairvaux, and many more, all of whom

were conscious of and able to use their extraordinary power

of concentration to yield that ability, to think solely

about the object of their love to the exclusion of all else.

Hence, the most important thing is to still the body

and mind, fix the attention on the object of one's focus --

God, and create an inner, outer and all-round silence and

simply become aware of the Presence of God. This is a

method of relaxation, of detachwent, of flight towards what

is inward and authentic. At this stage all that one has to

do is si~ply to allow oneself to be grasped by the light

which springs up from within, but itself cannot be grasped.

It is like awakening to the personal presence of God.

Some recommend breathing exercise to fix the

attention on the act of breathing and consciously to follow _

the process of inhaling and exhaling, and to integrate a

16

mantra or the name of Jesus with one's breath. Such

attention and concentration of itself establishes a rhythm

and automatically slows down the rate of breathing. The

movement of the mind soon adjusts itself correspondingly,

becomes more regular, slows down in its turn and makes room

for the inner silence. However, one must remember this

method is advocated for those who have special difficulty in

stilling their minds and bodies. It is a pre-prayer device

to be used as needed.

Silence, solitude, stillness and quiet .are essential

for all prayers and much more for contemplation. In

contemplation, one desires to be in communion with God and

participate in his life. Hence all forms of distractions

are to be done away with to quiet one's mind. Our Lord

himself admonishes his apostles to go to their room and pray

to the Father who is unseen. Further, he discoura0es the

use of many words in prayer because the Father already knows

what one needs, before one asks (Mt 6:6-8). Finley says

that in our huMble letting go of every idea, every goal, we

are set free to discover now, in this breath, the eternal

immediacy of God. 20 The same holds true of our beating

hearts. Each beat is the bench mark of God's nearness. A

way of contemplation familiar to some people is what is

referred tQ as "centering prayer." It primarily consists of

taking one word, such as "Jesus" or "Abba", and silently and

slowly repeating it as a means of centering in on God. With

17

regard to the need for this one-pointedness and clear focus,

Main states this process of adjustment as follows:

Coming to that point at the center of our own being, is like adjusting the aperture of a camera. When we have reduced ourself to that one­pointedness, and when we are still, the light shines into us, into our hearts. That is the light of God, the light that enlightens and illuminates our entire being. Once we have achieved that pointedness and still~es~~ the light shines in our heart for all eternlty.

Mundaka Up~nishad expresses similar views of the

light that is found in the center of one's heart:

That stainless indivisible Brahman, pure, Light of all lights, dwells in the innermost golden sheath (the core of the heart). The sun does not shine there, nor the moon, nor the stars, nor do these lightnings shine there, ~uch less this fire. When He shines everything shines, after H~~; by His light all is lighted (Chapter II:2,10-l2).

Hence, the necessity and importance for one to

journey to the center of one's own heart is all the more

enhanced and emphasized, so that people can continually

remain in the light and enjoy ' the light of God in their

daily lives.

Purification of Self

Intimacy with God is achieved partially through the

purification of self and can be pursued only with humility

and detachment. To know God in the hidden depths of

contemplation it is necessary to abandon all previously

learned and limiting ideas of do~ and remain empty before

the Godhead, waiting for enlightenment. Purification of

18

self consists of self-emptying and self-transcending and is

necessary with respect to bodily desires and the entire

range of sensory experiences. The process of purification

stresses the importance of cleansing, repentance and

copversion and is made possible through positive observances

such as fasting, penance, service, and life-giving

abstinence,such as refraining from violence, hatred, lying

and unkindness. A total and unconditional surrender to the

Lord is required. Control of the senses is necessary for

concentration. Usually a horse is bridled before a journey

is started. Similarly, senses and passions need control

before one starts on a pil0rimag e to the center of the

heart. Total openness and patient endurance of the poverty

of self can allow God to topple the idols that stand in the

way of divine union.

St. John of the Cross devotes the entire first book

of The Ascent of Mount Carmel to the topic of the

p~rification of bodily desires required to reach a

1 . f" h d 23 contemp atlve awareness 0 our unlon Wlt Go • He

counsels one to renounce and remain empty of any sensory

satisfaction that is not purely for the honor and glory of

God. In practical life, one can avoid ~earing gossip and

looking upon sinful objects; one can also refrain from

staying in the occasions of sin. One can also avoid

gratifications of senses which primarily bring pleasure to

self. The saihts have ~hown that there is no better way to

19

live than for others and for God. Regarding this

contemplative awareness and emptiness of sensory

satisfaction, sri Ramakrishna says:

Do all your duties, but keep your mind on God. Live with all -- with wife and children, father and mother -- and serve them. Treat them as if they were very dear to you, but know in your heart of hearts that they do not belong to you.

A maid servant in the house of a rich man performs all the household duties, but her thoughts are fixed on her own home in her native village. She brings up her master's children as if they were her own. She even speaks of them as 'my Rama' or 'my Hari'. But in her own mind she knows very well that they do not belong to her at all. Do all ¥~ur duties in this world, but keep your mind on God. -

In one~s pursuit towards union with God, every

deliberate, habitual attachment to anything less than God

must be abandoned, if union with God is to be realized.

Habitual attachment can be one's health or 6ne's illness,

one's aualities or weaknesses; we may be clinging tightly

in a possessive way to a person, a physical object or to

some spiritual quality like a compulsive eater seeking

consolation in food. Some own many goods of this world;

one's attachment or non-attachment can be seen only when

called upon to deprive oneself of these goods in order to be

serviceable to others.

To attain contemplation, it is necessary to cleinse

away all defilements and impurity, empty oneself of all

pride, selfishness and egotism, and uproot every deliberate

habitual attachment to anything less than God. All life is

entangled in a net of victories and defeats, opinions and

20

apprehensions, hopes and despair, health ' and illnesses.

There are times when contemplation itself gets entangled in

the net. It may seem that nothing is happening in one's

contemplation period. In spite of all these times of

discouragement and disappointment, it is advisable to

'" persevere faithfully and courageously in this path of union

until one is transformed by the touch of the Divine and is

enriched by a desire for an ever-deepening intimacy with

God. Finley likens purification of the senses with respect

to the search far intimacy with God to a process of "a

humble return to the Father's house, which is one's unique

bodily being that ~mbodies the gift of God's presence."25

Purification ,of self is realized with repentance

which consists in the discovery of the abyss which separates

one from God. Conversion, therefore, will promote total

openness of self to God's forgiveness, and from this

experience of forgiveness, the whole being is renewed,

revived and purified.

Interior Silence

Silence can be understood in many ways. For some,

silence can be experienced as the absence of noise, and for

others it may mean the absence of words that are needless,

the abstinence from useless talk or the softening of the

voice that is shrill and strident, or the absence of

thoughts and feelings and of desires. Beyond the silence of

21

speech, a deeper kind of stillness is demanded when

individuals strive for an intimate union with the Divine.

It is the silence the Book of Wisdom speaks about: the

peaceful stillness that encompasses everything: the silence

that goes deeper than the gentle modulation and spacing of

my spoken words.

"Be still and know that I am God" (Ps 46:10). If one

desires to be attuned to God, there is need for interior

silence. Even in the midst of the hustle and bustle of the

world, in a ~tate of interior silence, one can communicate

with God. It is our open attitude to listen to God that

makes it possible to practice interior silence. Maloney

affirms that: ·

God calls us into a silence of the heart where all artificiality crumbles, new psychic and spiritual powers burgeon forth, released through the uncreated energies of God. Silence is the interior air that the26pirit of man needs in order to grow spiritually.

This recompensing comes in diverse ways in the

healing of memories, the quieting of disturbing experiences,

and in the alleviation of pain and anxiety. The comfort and

consoling touch of the Lord in the deepest recesses of one's

heart can be experienced. In this encounter with God, one

becomes strengthened and revitalized. This enables a person

to reach out to others in acts of kindness and creativity.

Silence can be on different levels. Exterior

silence consists in the absence of all external noises, but

even then, internal disturbances can be felt. Hence, there

22

is a need to create interior silence by eliminating

distracting thoughts, passions, desires, anxieties. "Those

who belong to Christ Jesus have crucified their flesh with

its passions and desires" (Ga 5:24). Only when the heart is

silent can we become integrated and enter into the presence

of God, one's inner kingdom. Inward silence is structured

on inner solitude effected by abandoning the exterior world

of senses and delusion and causing a descent ' into one's own

depth. "Deep calls for deep" and depth can be reached only

without words where one meets the Wordless One. Thus,

interior silence is required to penetrate the living center

of one's being and to journey into profound stillness. For

example, when two people are deeply and intensely in love

with each other, and when all expressions of love have been

exhausted, they resort to silence, just being present to

each other and enjoying the mutual presence. When words

have failed to express adequately their feelings and

desires, then silence, as the pleni~ude of language, plays

its role. Nothing is so powerful in building mutual

confidence between people as a silence which is meaningful

and creative. However, the silence of emptiness can be

compared to the silence of the ceme~ery which is not only

uncreative but fearful and damaging. The important aspect

of this silence is that one does not labor to create

silence. There is within each person a depth of silence

where it is only needed to enter silently in order to become

23

the silence. Hence, interior silence is to be fostered in

daily life, because only then is it possible to listen to

the soft whisperings of the Spirit and to be sensitive to

the needs of one's neighbors and to be able to recognize the

presence of God in all realities of life. Finally, interior

silence will keep one attuned to the voice bf God enabling

one to hear him clearly even in the gentle breeze as Elijah

did (I K 19:11-13). In a state of humility and poverty one

should remain alert to listen to God in total openness as

did the little Samuel, "Speak, Lord, for your servant is

listening" (I S 3:9), and as our Mother Mary, who was always

ready to listen to the Word of God, and "treasured all these

things and reflected on them in her heart" (Lk 2:19).

Interior silence connotes a state of readiness, a time of

waiting, a direction of attention. All attention attuned to

his presence is a sign of welcome to the manifestation of

God's presence.

SOURCES CONSULTED

Chapter II

9. Van Kaam and Muto, Practicing the Prayer of Presence, p. 16.

10. George A. Maloney, Jesus, Set Me Free! (Denville, New Jersey: Dimension Books, 1977), p. 10.

11. James Borst, Contemplative Prayer (Missouri: Ligouri Publications, 1979), p. 18.

12. Thomas Merton, On Prayer (New York: Doubleday and Company, 1973), p. 87,88.

24

13. William Johnston, ed.The Cloud of Unknowinq (Garden '. City, New York: Doubleoay and Company, 1973),

p. 54.

14. Borst, Contemplative Prayer, p. 19.

15. William Johnston r The Still Point (New York: Fordham University Press, 1970), p. 132.

16. Griffiths, Christ In India, p. 36.

17. Johnston, The Still Point, p. 127.

18. Ibid. p. 125.

19. Mouni Sadhu, Concentration (California: wilshire Book Company, 1974), p. 16.

20. James Finley, The Awakeninq Call (Indiana: Ave Maria Press, - 19R4), PP. 126~1~

21. John Main, Moment of Christ (New York: The Crossroad Publishing Co;Pany,1984), p. 47. '

22. Swami Paramananda, Four Upanishads (Madras, India: Sri Ramakrishna Math, 1974), pp. 136-137.

23. Kieran Kavanaugh and Otilio Rodriguez, trans. The Collected Works of St.John of the Cross --­"·jashington, D.C:-=- Ies Publications, 1979).

24. Nikhilananda, trans. The Gospel of Sri Ramakrishna (New York: Ranakrishna-Vivekananda Center, 1973), p. R 1.

25. Finley, The A\olakeninq Call, p. 127.

26. Maloney, Inward Stillness, p. 29.

25

CHAPTER III

THE GOAL OF CONTEMPJ~TION: WHOLENESS, HARMONY,

ANn UNION WITH GOD

Contemplation certainly influences one's total

personality. The transformation that takes place is dramatic

and lasting. Contemplation enables one to see the hand of

God in ~very event of life. Then the happenings of life

appear as a blessing in disguise, and in faith one can

believe that God can bring good out of evil. It may be an

earthquake or a flood, terrorism or violence, poverty or

suffering: every phenomenon is a manifestation of God's

presence in a unique way. Consequently, one is able to

maintain calm and hold peace in every situation and remain

in wholeness. Contemplation will make one willing to accept

calumny and co~plaints, congratulations and compliments

equally. Just as there is turbulence on the surface of the

sea, but calm on the sea bed, so also, in spite of the

vicissitudes of life, a person can still remain serene and

integrated, despite mud slinging. Contemplation also raises

awareness of God's presence and awakens deep sympathy for

human misery and suffering, making a person instrumental in

bringing healing to people. Maloney remarks that as one

yields to contemplation "an expanded cons~iousness floods

26

the whole being as the body, soul, spirit relationships

within come together in an integrated, whole person.,,27

The effect of contemplation can be felt and

recognized in relationships in daily life as conta~t with

others evokes a new capacity for compassion. In and through

frailties and strengths, there is recognized the call to be

a benevolent presence, where love finds no obstacle in

manifesting itself in the world. There is a freedom to

discover someone in order to love and be loved in ways not

known before.

Each of us, God's children, is separate and unique

from every other individual. All live in a world of things

and all must constantly interact with others. Life in this

world, however, is only the beginning of our eternal life.

This life is just a passage through which one has to pass in

o~der to be in perfect union with God, and during this time

all should be bearers of peace, joy, and love. Life must

lead to something beyond itself, or, as Merton says, "it

must lead to the experience of union \.,it"hGod, and to our

f . . h' ,,28 trans orma t 10n 1 n .1m. This transformation of one's

'inner self' enables one to live at the core level of self.

When this occurs, rela~ionships become vibrant, and

wholeness and harmony with self, God and others is enjoyed.

Vibrations can emerge from self reaching out to others,

touching them and making them vibrate and resonate. In this

way, there is fellowship and friendship with others, and

27

communion with God. In this process, D. S. Amalorpavadass

affirms that " one can experience peace; this will give rise

to bliss, and the combination of both, into the radiance of

light and glory. 1129 because when the mystery of his

presence is contemplated, fullness is experienced.

In this fullness and depth, this interiority and

silence, a foretaste of the new heaven and the new earth can

be gained. Also the universal presence of the Lord, and his

might and power at work in all the realities of life, is

affirmed.

Self-discoverv

Contemplation is an experience wherein each

individual is summoned to discover the depth within, which

can be compared to a pool of water of infinite depth.

Maloney speaking of the inner self says: "Unless man changes

his interior world, his outside world will continue to

reflect the disturbed world within him." 30 This reaffirms

the need for one to pursue a jour.ney in order to discover

onels true self. The path is to be trod in simplicity and

humility, and asks for a readiness to change and be

transformed. A generous and creative response results in

setting a~ide some time for this practice. Normally, upon

entrance into silence and solitude, one comes to an

awareness of self with all its deeds, desires, actions,

insights, thoughts, and feelings.

28

,A, t this stage,

concentration should be practiced and everything abandoned

in the single-minded and one-pointed quest. D. s.

Amalorpavadass describes this journey towards self as a goal

which can be compared to a target and onels life to an

arrow.

Either one hits or misses it, for one has only one life -- only one arrow. It demands taking a correct aim with concentration and immobility. It calls for a decision to aim the arrow towards the target. Once the arrow is sent out, it cannot be stopped or calle~fack or slowed down. The arrow travels straight.

When one persistently continues this journey of self-

discovery, identifying oneself with the arrow, all other

persons and objects ,viII appear to be unreal and illusory,

transitory and deceptive. Everything will appear to run in

the oppositedirection~ Therefore, everything other than

God must be renounced, which necessarily means that onels

life should be in ord~r, all distractions put aside, all

selfishness overcome, and there should be a sense of ease

with self, with others and with God. In all sincerity, one

should examine self and relations with God and other people,

and then determine to change onels life.

The journey inward is a pilgrimage that leads to the

freshness of the spirit, a clarity of heart, and a vitality

of spirit. Thus, one can come to know self completely by

remaining open to Godls Spirit, and entering into the gift

of onels own being. Contemplation adds a dimension of

incredible richness to our life. In stillness one gains

29

wisdom to see who one really is, provided there is a

willingness to lose self. No amount of self-analysis or

self-examination will effect this, but if . we can take the

focus of attention off ourselves and project it forward ,

then the Other will be discovered. In discovering the

Other, the self is discovered. The Other is the ground of

all being. The Other is God, the Supreme Wisdom, Being and

Love. In this process of discovering God and self, one must

strive to deepen the creator-creature relations~ip, for in

this relationship it will be discovered that one is loved

and one is lovable. This knowledge gives a deeper

understanding of one's self enabling one to see as one is

seen in the effulgent light of God. There is no greater

discovery than the discovery of one's true self in the

abiding, all-permeating and all-pervading presence of God

achieved in contemplation.

Inteqratecl Life (

In contemplation, one enters into the harmony of

creator-creature relationship. The result is that the

harmony discovered within oneself also begins to be

discovered everywhere. The truly spiritual man or woman is

one who is in harmony with self, with others, and with God.

Others are not met on the basis of competition or rivalry,

but in a comfortable acceptance of self. In order to

realize this integrity of self, one needs to move from the

30

exterior, the peripheral and the surface and come to the

interior, the center and the core. Depth will have to

replace shallowness.

At the surface level of on~'s self, m~st often

turbulence, fluctuation and vacillation are experienced as

one is pulled and pushed in different directions. In that

process normally a scattering and dissipation, a brokenness

and fragmentation is experienced. It is in the depth of

self that a yearning for evenness and equanimity,

steadfastness and tranquillity, wholeness . and integrity is

noted. When t~is stage is reached, the ups and downs, joys

and sorrows, praise and blame will not affect one. A deep

reality will be lived and experienced and all of the

external things will be meaningless. "If you are led by the

Spirit, no law can touch you" jGa 5:25). Laws and rights,

organizations and structures will leave one unaffected.

Where the Spirit is there is freedom, internal and external.

When one is open to the Spirit; necessarily one is

able to accept people as they are. God's love flows through

hearts freely, generously and universally. The Gospel story

of Martha and Mary clearly points out the importance of the

one thing that is essential for an integrated life. One's

attitude of openness leads to the discovery of the presence

of God and in that presence is health. Once one is open to

this power, talking, walking, living, working, caring and

serving, in fact, the whole of life will be charged with

31

meaning. Liberty of spirit and enlightenment will lead to

an integrated life.

Personal Integrity

The integrated life attained through contemplation

has three dimensions: personal, communitarian and cosmic.

None of these three will be found in everybody. Most people

are fragmented and disintegrated, lacking authenticity and

integrity, and having a state of non-awareness and

individualism in - isolation.

All human beings need to aspire to a life of

integrity. Contemplation can be a means and a path towards

an integrated life because through contemplation one comes

to the knowledge of oneself and to a knowledge of God. The

relationship with God and his people is deepened and

intensified as people progress in contemplation. Further,

the individual's life proclaims to the world what is meant

by personal integrity. There is the integrated life of

Jesus himself as a perfect model. Also there are examples of

multitudes of men and women who have "gone before us"

following the model of Jesus, the perfect exemplar.

Griffiths, in his book, Christ in India, speaks of

the early Christians and their life of integrity which was

manifested when they were deprived of everything they owned

and possessed. He remarks that:

They lived under constant threat of martyrdom.

32

This was recognized, not as something to be feared but as something to be desired. It was in this way that the Christian could best follow his Master. It was not by fighting but by s~ffering and death that he would over!~me the world and establish the kingdom of God. .

In our times the l~ves of many exhibit this integrity

and personal wholeness despite persecutions, martyrdom and

suffering. Mahatma Gandhi stands out clearly and

convincingly as a person of integrity and wholeness. In his

daily life he meant what he said, and said what he meant and

showed this. His life can be synthesized as one long

contemplation. He gave priority to God and modeled his life

after the Beatitudes of the Gospel. He lived a life of

asceticism, fasting, penance, austerity and continuous

prayer. He lived in the awareness of God's presence and

recognized his presence in the Harijans who were considered

as outcasts in Indian society. He called them the children

of God. He derived his strength and power from the inner

depth, the core of his being. He devoted one day in each

week to silence (mauna). Thus he gained a mastery over

himself, his words and actions. He stood for peace, non-

violence, and with these weapons, he gained freedom for

India. Griffiths considered nonviolence, as expounded and

advocated by Gandhi, a kind of "spiritual warfare"

specifically Christian and at the same time ~he highest form

of courage and fortitude that can be found in an integrated

personality. He spoke of violence as the law of matter

imposing itself on every form of spiritual life, seeking to

33

subject everything to the power of the world. He exclaimed

that:

It is the power of love because it is the recognition of the spiritual character in every man and the inviolable respect which this demands •• One must be committed to the principles of non~ violen~~ utterly and completely to the point of death.

Christ had integrity. His life explains clearly the

dimension of personal integrity and brings forth its true

character and its power to establish conditions of peace in

onels everyday life.

Community Fellowship

As th~realization of onels relationship with God

becomes recognized, one is able to accommodate all people in

onels love. Thus, the creator-creature relationship opens

another dimension of friendship and fellowship and conveys

the message that all people are loved by God and that they

are lovable too. People are created in the image and

likeness of God, and therefore, a true contemplative should

see the face of God in all people and express his oneness

and solidarity with them irrespective of caste, creed and

ph'ilosophy. Contemplation opens up new ways and means of

relating to people, being sensitive to their pain and hurt,

and enables one to reach out to people in an attitude of

caring, sharing and concern. In times of crisis and

calamities the cries of anguish will be heard and compassion

34

will flow toward the pain of p~ople. Then one will be ever

ready to identify with the poor, the oppressed, the

exploited and marginalized and will be able to work hard to

alleviate their suffering. There are many men and women who

are contemplatives in action, who work day and night to

bring relief to suffering humanity. Love of G6d impels them

to render voluntary seriice to uplift the poor and help the

needy.

D. S. Amalorpavadass says that one can be in

communion with people:

At least attitudinally one should be open to all people and sincerely seek and yearn for a deep level of communi;on 'vith them all as a part <]b one I s effort and movement towards total wholeness. -

When this love of God is extended to people in

society through a life of integrity and wholeness, the face

of God will be seen in the faces of starving millions. This

will prompt further activities in different directions:

feeding the hungry, healing the ~ick, consoling and

comforting the sorrowful, visiting the prisoner, and so

forth. The words of Christ will then be heard and will come

alive in our lives, "for I was hungry and you gave me food •

• " ( M t 25: 35- 4 0 ) • Love will have crossed all barriers,

will have overcome all obstacles, spreading joy to the

millions, deepening friendship and fellowship with all. In

this way, communities of love will arise promoting an

attitude of caring, sharing and serving onels brothers and

sisters. In this alone will be found peace and lasting joy.

35

Cosmic Harmonv

Cosmic harmony is the third level or dimension of

wholeness and is experienced as ecological balance and

healthy environmental conditions. By cosmic harmony one's

life in the world is understood and recognized as intimately

conn~cted with the atmosphere of onels living and working

places and with the life of vegetation and animals as well

as the movement of stars and planets. Being attuned to the

voice of God permits one to dwell in"his presence. This

presence of God is manifested in the whole of creation, sun

and stars, birds and fish, oceans and rivers, mountains and

plains. One cari begin to marvel in awe and wonder at the

greatness of God in his creation. In the-life of Francis of

Assisi it is seen how closely related to the whole cosmos he

was and how he enjoyed cosmic harmony. Harmony or wholeness

within himself -and with others enabled him to address the

sun and moon as Brother Sun and Sister Moon. Francis was at

home with the birds and animals and gave expression to his

overflowing joy. Nothing harmed this simple man as he moved

about and lived in close contact with Mother Earth. The

founder of the Franciscans certainly had a mastery over

himself ~nd the creatures whose company he enjoyed through

the strength derived from his deep and intense intimacy with

God. This integrated soul, Francis, is a good example of

total renunciation and continual awareness of God, which are

indispensable for the practice of contemplation.

36

D. S. Amalorpavadass explains clearly the importance

of cosmic harmony in one's life of spiritual growth and

movement towards the Absolute, a communion, when he says:

This communion includes a certain contemplation of the celestial bodies and the leisure to watch the stars, to enjoy the sunrise and sunset and to look at the panoramic view of a mountain, river or forest. We do not have the time or the thought to really become conscious that this universe belongs to us as part of our being. So we must enter into communion with it from time to time. This is necessary not only for our physical sanity, mental health, but als~50bviously for our sanctity, the life of the spirit.

It is no exaggeration that even todaY , some people in

search of God undertake a life of total renunciation,

seeking God and God alone, unconcerned about and

transcending all realities ~rid needs, and yielding to

contemplation. They either withdraw into the forest or go

to a desert place, or mountain top, banks of the river or

live in the open. No animal harms them, nor are they afraid

of any danger because their mind is firmly established in

God! Such is the power and energy which governs their

lives!

Union with God

The contemplative journey most often begins in the

obscurity of faith when God is discovered, uniting himself

to the one in search. In a total and unconditional

surrender to God, contemplation becomes a holocaust. In

this self-sacrifice and loss of egoism, God's presence

37

becomes onets own presence and his generosity and kindness

onels own generosity and kindness. As perseverance in

contemplation continues, the loss of ego becomes more and

more complete, the sacrifice becomes more perfect and the

total transformation of self takes place. Interior

transformation leads to divine union.

According to Main:

union brings us to communion, that is, to a oneness discovered within ourselves but which leads us to oneness with God and to oneness with all. It is a communion that is indescribably enriching, because it takes us right out of ourselves, beyond ourselves into union with all, with the All, with God. Unity, union'3~ommunion is the threefold growth of a Christian.

The exp.erience of contemplation will enable the

individual to be in union with God. As Christians, all have

to bring God's love to other people and become persons

rooted and founded in love of God and love of one's

neighbor. At this time, there will constantly be a tendency

to seek exclusive union with the beloved. This movement can

be c6rnpared to the lover's heart which knows no rest, finds

no satisfaction, nor desires anything except intimate

communion with the beloved. According to D. S.

Amalorpavadass:

Communion is realized by sharing with others what one is and has in such a way that all human persons may have something in common. This commonness which results from mutual sharing and exchange is what is called conmunion or fellowship. Christian communion is that fellowship which is realized by all people with one another and with God through Jesus Christ, experienced and understood today as his Spirit, the values of his Gospel and

38

his cause, the.comi~~ of the kingdom, or ushering in of the new soclety.

When there is union with God, broken selves are healed and

illumined. Darkness is dispelled. Light bearers can

eliminate all forms of ignorance and evil. In this way a

person can become truly human and divine. Rooted in God,

these individuals can qo forth spreading God's love, joy,

and peace to all and with all in the entire world.

SOURCES CONSULTED

Chapter III

27. Maloney, Inward Stillness, p. 64.

28. Thomas Merton, The Ascent to Truth (New York: Harcourt, Bruce and Company, 1951), p. 8 •

•

29. Amalorpavadass, Poverty of the Reliqiolls and The Reliqious as Poor, 198~ p. 20.

30. Maloney, Inward Stillness, p. 132.

31. Amalorpavadass, Poverty of the Religious and The Reliqious as Poor, p. 14.

32. Griffiths, Christ in India, p. 138.

33. Ibid., p. 141.

34. Amalorpavadass, Indian Christian Spirituality, p. 231.

35. Ibid., p. 233.

36. Main, Moment of Christ, p. 20.

37. D. S. Amalorpavadass, Social Communication and Christian Communion (Bangalore, India:National Biblical Catechetical and Liturgical Centre,1984), p. 5.

39

CHAPTER IV

The Universal Call to Contemplation

The call to contemplation embraces all human beings.

Contemplation is not the monopoly of the Christian Church.

God is the creator and Father of all people, and calls each

one by name to participate in his life. Hindus and Muslims,

Parsees and Zoroastrians, Jains and Buddhists and Christians

of all denominations, all races and all peoples are invited

to contemplation according to their belief and faith. Human

history shows that a desire for an experience of God is

prominent in many people's lives. The desire for this

experience of the divine will be deeply affected by the

concept of the divine which develops through contemplation.

Finley in his book, The Awakeninq Call, beautifully . ----

expresses the universal call to contemplation:

This call c6mes to college students, house wives, insurance salesmen, and prisoners. It comes to religious, diocesan priests, Protestant clergy and rabbis. It comes to whom it comes. It is given to whom it is given. We can ask for it with great desire (and to do so is a sign that most likely it has already been given). But we cannot make it happen. Like everything reai, it simply comes to us. It simply appears as an unexpected gift. And in appearing, obscurely and secretly, in the hidden recesses of our hearts, it awaits our response -­our ly~~1 to the transforming union that is held out to us.

Just as people need a daily rhythm of work and rest, sleep

40

and wakefulness, of eating food and digesting it.

Similarly, a daily hour of the healing of the soul or for a

coming to rest in a movement of love, is a practical

necessity for living a balanced human and divine life.

Merton quotes Pascal in saying: "There is in every

man the infinite abyss (that) can be filled by an infinite

and immutable object, that is to say, only by God

39 Himself."

Only when one is awakened to this need of

contemplation will one begin to appreciate the different

religious traditions of both the East and the West and then

will begin to explore the common p6ints of meeting between

them. A spiritual unity can be discovered in contemp lation

and in the transformation of consciousness that arises as a

result of the deeper life. Many spiritual writers . believe

that through contemplation, world unity can be achieved.

~ Call to a Personal Response

Contemplative prayer is our humble response to God

expressing our gratitude to his all-pervading presence, to

the gift of life, and for our unearned right to serve, to

adore, to praise, to worship and to fulfill his will. It is

a dialogue, a communion and union with the Supreme! Our

unconditional response to God is "I have come to do your

will, 0 God" (Heb 10:7). It is an invitation to look to God

in our heart, our hopes and aspirations, our aches and

41

pains, our struggles and failures. Thus, contemplation is a

lifelong process. It is the opening of one's total self to

God, which idea of opening, according to Green, "stresses

receptivity, responsiveness to another. To open to another

is to act, but it is to act in such a way that the other

. h d' · "40 remains t e ominant partner.

Contemplation is a dialogue in the sense that it is a

personal encounter in love. One becomes present to the Lord

in love and in love he becomes present. Since contemplation

is an encounter, God is always the initiator. It is true

that "It was not you who chose me; it was I who chose you"

(In 15:16). God's choice, his call, is fundamental and all-

important.

God is eternally lovin0 and is constantly in search

of man. Like "the Hound of Heaven", God comes always taking

the initiative and always waiting for the response of his

people. In contemplation one builds up a relationship and

surrenders oneself. In this response of total surrender,

his caring and supportive love, his protection and his

presence are experienced. Thus, people can be at rest in

God, because God assures people of his providential care and

protection. "Can a mother forget her infant, be without

tenderness for the child of her womb? Even should she

forget, I will never forget you" (Is 49:15).

There are times wh~n one can also listen to God in

the stillness of one's heart, but this requires a

42

contemplative awareness. God loves to communicate to his

people in stillness and silence. In this stillness, peace

is attained: without peace, disharmony and restlessness are

experienced. One responds to God and listens to his voice.

His presence is enjoyed. Thus, people, in close contact

with God, will not suffer loneliness or meaninglessness of

life. They have every right to cry for help: "If they cry

out to me, I "/ill surely hear their cry" (Ex 22:22). In

this way, a living contact with God can be established, a

balance effected between the individual's concer~ and God's

will; between one's despair and one's hope, one's want, and

one's ahundance. One's adherence is affirmed by involving

God's love, compassion, and mercy.

Response to God can be spontaneous, as found in those

informal moments of finding God, of being touched by his

presence, of being in communion with him in a way that

involves one very deeply. This can happen in many different

ways: in moments of quiet and solitude, through encounters

with others, and through strange and mysterious , ways that

God uses to touch his people. All responses can be guided

in a spirit of faith, hope, and love. In contemplation, one

can be attuned to his voice throughout the day, and respond

to him spontarieously as a child responds to the call of the

parent. This is the ideal, intimacy with God, and faith in

his power to answer prayer. Spontaneity, therefore, focuses

more on one's interior dispositions and response.

43

Contemplation is basically a worship of the heart.

There is a constant need of revitalizing oneself and

creating a grateful and responsive heart that turns to God

always in a spirit of renewed faith, hope, and love. Such a

life of union with God requires discipline in order to

deepen and intensify awareness and create a capacity for

experience which leads to a deeper and more authentic life.

Merton says, "The real function of discipline is not to

provide us with maps but to sharpen our sense of direction

so that when we really get going, we can travel without

maps."41 And the end of this qoing is a discipline that

reaches into one's inmost ground and opens out to the

invisible, intangible, but mysteriously sensible reality of

God's presence, of his love, and of his activity in one's

hearts.

Continuous yearning anolon9ing to - seek and find God

is to be in a state of total response to God. In this

sense, contemplation can be seen as the simple and continual

response of people who are convinced that they belong to Goo

and seek to qrow in union with him. This is the

unconditional response of people who realize that they are

possessed by God and totally belong to him.

Fostering and nourishing contemplation in one's life

maintains a dynamic and vibrant relationship with God. This

will facilitate a wholehearted response to God and the

acceptance of his will in one's daily life. There is no

44

greater response than the "Yes, Father" which was the

response of Jesus glorified in the Paschal Mystery. There

is also the response of Mary to God. Mary's response to God

uttered in deep faith, hope and love, was "I am the servant

of the Lord. Let it be done to me as you say" (Lk 1:38).

Contemplative prayer helps one to arrive at a similar

response of servanthood.

~ Need for a Death to Self

When one desires to give one self in a serious way to

somethino, there is a need to devote time and effort, as

well as a necessity to give up many other pleasures. ~

person learninq to play the piano may need to use leisure

hours to practice requlaily in order to be perfect, and this

person will have to concentrate on the music to be played.

A dancer becomes creative and spontaneous after years of

training, exercise and regular practice. ~ny art or skill

has to ~e learned and practiced, and in the process people

have . to discipline their lives and fore~o many things if

they wish to pursue seriously any art in order to achieve

perfection. Likewise, if . one wants to encounter God in

contemplation, one needs to sacrifice many things in order

to possess the greatest gift of God's presence. There is,

first, the need to purify oneself by emptying self of pride,

selfishness and all forms of . evil. In other words, one must

die to self every day and at every moment be alert and aware

45

of God's presence. Finley writes of the great need for this

kind of transformation:

This same self-emptying, self-transcending process is necessary with respect to bodily desires and the entire range of sensory experience. The beginner in the contemplative way faces the task of cooperating with God in undergoing a metamorphosis of daily consciousness in which one is set free from the tendency to feed the egocentric self with a continual flow of sensory exper4~ences to which one clings with a possessive heart. .

Continuing in the same vein, one can say that as one

approaches God in contemplation, a single-minded willingness

to die to all that blinds to the one reality, that is God,

must be expressed. Every person has a false self which

mQlds one. Now this . illusion, this shadow, this sin, and

this private self should be removed if one hopes to have a

face-to-face relationship with God. Merton says about this

shadowy self:

This is the man I want my~elf to be but who cannot exist, because God does not know anything about him. And to be unknown to God is altogether too much privacy. My false and private self is the one who wants to exist outside the reach of God's will and God's love -- outside of reality and outside of life 43 And such a self cannot help but be an illusion.

It is very difficult for us to recognize illusions,

and especially the ones cherished most and which feed the

roots of sin. The discovery of the true self takes place

only when one continually dies to one's false self in the

daily unfolding of an enlightened life, through selfless

service to others, and through listening to God in the depth

of one's heart. Silence and solitude must be accepted as

46

support of a life of deepening union. In silence, one can

enter the depth of one's being and come to discover one's

true self, and thus become accepting. In silent reflection,

a person increases self-knowledge, both of personal

weaknesses and of personal giftecness. Such awareness of

strengths and limitations will be deep and will grow deeper

as time goes on. The self-knowledge will also offer a

renewed sense of gratitude for liberating one to be free

before the vision of God, to live out a response that is

shaped and influenced by solitude, silence and death to

self. Maloney agrees with Roqer's teachings:

Modern man rieeds to turn into his 'heart' and in silence, he must enter deeply into himself and hear his true self, the Absolute Ground of all being, tell him through e~periential knowledge, through enlightenment, that the world of sense is not the totality of reality, but through an experJfnce man understands that he is one with all being.

Reflection in solitude is the moment of greatest

luc id i ty, intense awareness and concentrated at te n t ion. In

these moments of silence one gets the capacity and sharpness

to discern and identify God in his hiddenne?s, ; in the opa~ue

realities of the world, and the ambiguities of life.

Solitude, silence, and death to self has a bearing

on the whole future of man and his world. Solitude in one's

life is a continuous whole, allowing the emptying of self of

all that is not God, meeting in th~ deep silence of heart.

Liberation comes through quiet, continued contemplative

action.

47

SOURCES CONSULTED

Chapter IV

38. Finley, The Awakening Call, p. 29.

39. Thomas Merton, Contemplative Prayer (New York: Herder and Herder, 1909), p. 12.

40. Thomas H. Green, Opening to God (Notre Dame, Indiana: Ave Maria Press, 1977) p. 32

41. ThoT'1as Merton, "Renewal and Discipline" in Contemplation in a World of Action (Garden City, New York: Image Books, 1973); pp. 126-127. -

42. Finley, The Awakening Call, p. 123.

43. Merton, On Prayer, p. 59.

44. Maloney, Inward Stillness, p. 17.

48

CHAPTER V

Transforming outcomes of Contemplation

Contemplation brings about true knowledge of self

and a deeper sensitivity of conscience. Thus one can become

progressively aware of personal failings as well as one's

duties towards others. John of the Cross expresses it by

means of the famous metaphor of the log of wood being

transformed into fire. As the wood burns, it becomes

blackened, it cracks and steams, and all the knotholes and

flaws are exposed. The log is the soul and the fire is God.

And the truth, of course, is that the log is not worse off

than it was before. All the ugliness and defects were

present before, but they were concealed. The only way the

log can become fire is to be revealed honestly and openly as

what it is in itself. The process is painflll; but, contrary

to appearances, it is the mark of real growth in union with

45 God.

Certainly God is generous with his grace if man

continually remains in anattitlide of total openness toward

God and in readiness to know his will. Contemplation does

challenge us and our response, but it also strengthens us

with the power of his presence and love. Many a time the

inner voice will urge one to give up comforts, luxuries,

49

pleasures, and possessions of this world in order to seek

the eternal joy. It is not a matter of "either-or". If one

truly possesses God, then everything is possible, because

"in God we can find our strength" and live the words of St. '

Paul, "In him who is the source of my strength, I have

strength for everything" (Ph 4:13). This means that life

should correspond to the values of the Gospel, and one

should continue to live in love, for God is love, and if

love is the ground of being, then in the same love it will

be possible to find ourselves, others and the world. It is

just a matter of reconciliation and unity which finds the

same ground of love in everything. Merton writes that this

discovery is "not the discovery of ourselves, but of

Christ."46 In Merton's view, therefore, searching for God

is possible only when one is aware both of God and of the

other, and only when one realizes, through love, that one

has been transformed by God. D. S. Amalorpavadass puts this

briefly:

There is only one experience and one reality. Once one reaches the g round of this self and experiences the mystery of Being in oneself, one can experience, by the same fact and at the same time, this mystery of Being in others and in God •••• Once we go to that level of communion, and experience the mystery of Being, then we are able to perceive the divine presence in all rerlities of life and find ourselves in his presence.

union with God brings about transformation. This

acceptance of the new self ~hich is the real and true self

is also a discovery of responsibility toward others. In

50

this experience, one begins to accept the other, the

friendly or the hostile, the healthy or the sick, the rich

or the poor, the literate or the illi~erate, ana then one

begins to respond to others in a new and fresh way. Thus,

services will be extended in concrete situations, comprising

help to people in illness or grief, mental or physical

hanaicaps, and in suffering through poverty or oppression.

It is in these experiences that one should bring to people

God's love ana compassion. One should be instrumental in

creating a new unity where these events have shattered

people's hopes and have driven them to despair. Fruitful

contemplation is an art, says Greene, "and this is not so

much taught as it is learned by experience

k ] d k ' l' 1 ro d' 'f "48 now .e . ge we see 1S u . t1mate y ~~o s gl . t.

Merton affirms Greene when he states:

True contemplatio~ is not a psychological trick but a theological grace. It can come to us only as a gift, and not as a i~sult of our own clever use of spiritual techniques.

the

When one is possessed by God, saturated with his

thought, then one is able to see his presence in the whole

of creation and in all peoples. This can be compared to

falling in love with a person. When one falls in love with

someone, one is full and continuously obsessed with thoughts

about the beloved. A person begins to love, not only the

lover, but all the beloved's possessions. This can be the

experience also of a per~on deep in intimacy with God

through contemplation.

51

The transformation that takes place in one's life

makes it possible to recognize God's actions in one's life

as he labors to mold one according to his plan. This work

of God continues daily as he leads us to new pastures and

unfolds to us in a new way his Divine plan to unite mankind.

It is in this practice of contemplative prayer that oneness

of God with mankind is observed. It is also in the deep and

intense communion with God that a person realizes the

responsibility to spend his/her life in the service of

people, and is enabled to bring reconciliation and unity,

peace, justice and love to the world.

Findinq God in the Realities of the World

God created this beautiful world for people to live

in happiness and unalloyed joy. In the beginning there was

order and harmony, stillness and silence. It was man who

brought in chaos, and disharmony, sih and suffering. God

willed man to be happy. Since man is responsible for the

-miseries of this world, it is time that man realizes his

responsibility to restore peace to the world. Hence every

person should strive to work for justice, peace and unity.

If God has created this world good and beautiful,

then the contemplative who has been transformed by God's

love should begin to see God everywhere. It is only in

assuming full responsibility for our world, for our lives,

and for ourselves, that we can be said to be really for God.

52

When one claims to live only for God, then one should

make the world a better place for all people, which that

demands an ecological balance be maintained. There is

pollution all about us, despite our progress in science and

technology. Life on earth is not merely social, but also

cosmic. Total human health is affected by community health

and total environment. As Americans dream of occupying the

moon in the year 2005 and Mars in 2015, these ambitious

plans will be risky because by that time the environment

there may also be polluted! Our times have seen the

devastation and misery of people in the explosion of Union

Carbide's gas plant in Bhopal, India and its consequences,

which rendered thousands of people and families homeless as

well as taking a heavy toll of life. The latest nuclear

incident of Chernobyl in Russia has spread allover Europe

and polluted the environment amd threatened human living.

The ancient people of India were conscious of the

various disasters that threaten humanity, and therefore they

paid great attention to cosmic harmony and social order as

indispensable factors for personal wholeness. Spiritual men

understood that life in the world is very intimately

connected with the atmosphere of the living space and that

all work in harmony with the life of the vegetation and

animal kingdom as well as with the mo~ement of stars and

planets. These people held the strong belief that the

presence of God pervades the whole universe, and they were

53

able to see the Hand of God in all the calamities of life.

In Christian tradition it is also seen that trees, rivers

and mountains are symbols uniting God and man, heaven and

earth. Buddha attained enlightenment under the Bodhi tree,

Nathaniel was called to salvation (freedom) under the fig

tree. Moses saw the vision of God on Mount Sinai, and his

experience of the burning bush and the undying flame is

another evidence of how God draws his people and reveals

himself. Thus, it is apparent that there are some

comnonalities in Hindu and Christian spirituality. The

conclusion here, therefore, is that people should unite the

werld and make constructive use of science and technology.

This is possible only when people begin to see the all­

pervading presenc~ of God in all things.

A Special Relationship with God

A closer relationship with God, cultivated in

contemplation, will certainly bring a person clos~r to

others. An individual enjoying a special relationship with

God will certainly radiate this love of God in the midst of

humanity. Hence, love of the Lord is not a gift to be

buried, but it is a light to shine fot many. This love

relationship with God will help a person to uncover the buds

of his own life, to burn the dead branches, and it will

provide nourishing soil for a new beginning. Van Kaam and

Muto describe the effect of a loving relationship with God

54

as "an active call to go out anct grasp what life offers --

the opportunity 'to love God with our whole heart and soul

and mind and our neighbor as ourselves. ,"50

-The special relationship with God which we come to

enjoy through contemplation will be manifested in our 1ife-

style, our words, and our actions. "You will know then by

their deeds" (Mt 7:16). The sacrifice of oneself in place

of others is at the heart of Christianity. St. Dominic

promised his confreres that he would be more useful to them

after death than while he was still living. St. Therese of

Lisieux wanted to remain at the table of sinners in her

solidarity with them. She promised to help her missionary

friends more in heaven than she did through her prayers and

sacrifices while on earth.

Dom Augustin narrates how God treats people growing

in special relationship with God:

Not only does he receive me, he spoils me. He shows me the splendors of his pa1ac~. He has always some new light to offer to my mind, sone delight to my heart. And should that light be one already known to me, he clothes it with the freshness of an early spring flower. Should he think it necessary to leave me in darkness, that night becomes day, and the deepest shadows are transformed into the brightest light. And if he refuses me pleasures of the senses, he makes me find in the prayer of the desert superior del~~hts which enchant my childlike faith in my Father.

How wonderful to be in an intimate relationship with

God, because then we are not only loved by God, but God, in

his generosity, offers the friendship of all the company in

Heaven. With regard to this intimate relationship, Dom

55

-Augustin speaks of the happiness, strength and consolation

afforded:

In such company we forget the earth, we no longer think of men and their littleness (and our own): we forget all that depresses or saddens us. \'17 e b e com e s ere n e and a 1 ms>Z tin he a v en. \\1 e fee 1 great, strong and consoled.

Such is the experience of people enjoying God's

friendship and companionship, and while they tontinue to

live, they experience the heavenly bliss and transform the

world into a paradise whe,re God is loved, adored and

glorified.

Love in Action

Contemplation is a call to a new life, a renewed

life in God. When people become renewed in God,

responsibility towards all mankind becomes important. If

contemplation has transformed one, its success can be

measured by the loving concern felt for others, and

especially those who have the greater physical,

. psychological or spiritual need. According to one's state

of life and opportunity, all ~re called to be totally open

to share self with others and help them to grow as human

beings. God's love flows through his people to the poor and

the afflicted. Hence, this divine love should prompt us to

show compassion toward the neeqy.

Van Kaam and Muto write regarding eff~cts of genuine

56

contemplation in the coming of a better world:

Gaining peace-filled joy, we will help to change the trends in society from ,strife to tension, to peace and cooperation~ This increase in mutual care and love mark the dawn of the kingdom -- the coming of a better world, envisaged by Jesus. • •• Even a small number of Christians in touch with the Spirit can restore hO~f in humanity and make life meaningful again.

Consequently our deeper life in God enables us to deal with

the basi~ issues and problems facing humanity as a whole.

Action should embrace the whole humanity beginning

from self, family, community, society into the human

society. Wherever one goes God's love should flow through

pAoQle brinqing them healing, comfort and consolation.

People should be instrumental in proclaiming the good news

to the poor, liberty to the captives, sight to the blind,

freedom to the oppressed, and the announcement that God

loves all (Lk 14:18-19). There is a large galaxy of

contemplatives (in saints) who have blazed a trail for us of

heroism and sacrifice. At this time there are

contemplatives in action, such as Mother Teresa of Calcutta,

and her community of Sisters, also Jean Vanier and his

comm,unity helping those physically and emotionally crippled.

And there are many hidden volunteers who are satisfied to

work in their quiet way without attracting publicity

convinced that God is their reward. According to St.

Fraricis, these are insttuments of peace. They are open to

God in self-giving and their whole being is constantly

offering love-prompted service as a pleasing gift to him.

57

Love in action, therefore, is manifested not only in

discovering the solutions to humanity's difficulties, but

in working toward a just society. Love of the divine, of

the human, and of the COSMOS enables mankind to cooperate

for the advancement of humanity to realize that unity in

which "we live, and mOVe and have our being" (Acts 18:28).

Conclusion

Contemplation, as described in this thesis, is an

awareness of the presence of God in the depth of one's

being, or in the cave of one's heart. It is marked by a

quieting of the functional intellect and vital life. It is

acquired by certain means under the assistance of the

ordinary grace of God. It inspires a transformation of

one's personality and environment. Thus transformed, one

radiate~ ~ peace and serenity toward others. Such a one is

able to live deeply, touching the innermost core of one's

being and there discovering the living presence of God,

convinced that true love of God will bring forth the

strongest love for others. When one begins to live a loving

relationship toward others in creative action, one is able

to see the presence of God not only in oneself but also in

others. One is able to ~xperience God's all-pervasive,

loving presence everywhere. This experience of God's

presence and his abiding love makes us free. Freedom begets

more freedom just as love begets more love.

58

Deepened in love and in one's relationships, one

begins to recognize the presence of God, not only in oneself

but in others and in the whole of creation. Van Kaam and

t1uto state:

. Moments of contemplation in their most simple form happen spontaneously. Often the contemplation of nature deepens to become a religious experience: a being touched and quieted by the Mystery of all that is. All of us experience these hidden longings for peace and wholeness. We want above all to live in harmony with people, events and things and the God who lets them be. The pr~5tice of presence can help to satisfy such longings.

The practice of contemplative presence can help to

restore one's personal and spiritual life. Only then will

one be better able to appreciate its uniqueness without

over-estimating its importance. In this rhythm of

contemplation and action, one will begin to see the oneness

of God with oneself, with his people, with his world. Then

contemplation will be a means to wholeness and harmony with

self, God and others, enabling one to continue the

redemptive mission reconciling and trying to bring unity and

love to the world in which one lives.

If one yields to contemplation, Jesus Christ,

symbolized by the sun, illumines not only the external

universe but also the inner universe of our life. In this

situation, though the external sun has set, the life-giving

light which one can experience in oneself, will illumine the

whole being, making each contemplative a light to the world.

59

SOURCES CONSULTED

Chapter V

45. Green, Openinq to God, p. 81.

46. Merton, On Prayer, p. 53.

47. ·Amalorpavadass, Indian Christian SpiritualitY f p . 222 .

48. Green, Opening to God, p. 97.

49. Merton, Contemplative Prayer, p. 115.

50. Van Kaam and Muto, Practicinq the Prayer of Presence, p. 125.

51. Dom Augustin Guillerano, The Prayer of the Presence of God (Pennsylvania: Dimensions Books, 1966), Po 123. .

52. Ibid., p. 123.

53. Van Kaam and Muto, Practicinq th~ Prayer of Presence, p. 41.

54. Ibid., pp. 9, 19.

60

CHAPTER VI

Contemporary Analysis of Cohtemplation

In order to ascertain the contemporary attitud~

towards contemplation and its value in the individual's

life, a questionnaire was administered to one-hundred-twenty

diversified subjects living in India and in Wisconsin. This

sampling was comprised of forty Wisconsin college students,

ten laymen, ten religious sisters from Wisconsin, twenty lay

adults from India, twenty religious and twenty Indian

seminarians.

All of the chosen subjects from India in this

research question deemed contemplation necessary to their

well-being; whereas only thirty-two Wisconsinites agreed

with them. It is not surprising that eight of the subjects

deemed contemplation unimportant. Many were young college

students still not living an independent existence. But one

also questions if they were sure of the meaning of the word,

because in many Catholic gatherings, this word is still

reserved for the professional prayer. A~so, the prevalent

enemy of contemplation in the IJnited States is chafing,

exclaims O'Flah@rty, the author of the book Let's Take a

Trip. Chafing is an acquired weakness of character. It is

a symbol of a progressive, competitive American. The battle

61

cry of such a persom, a chafer, seems to be, "I've got to do

h · b . d ." 55 somet lng eSl es walt. A busy American has a choice,

either chafe or contemplate; he cannot do both. The Fathers

of the desert called the emotional disorder "effursio ad

exteriora" or materialism. Ignatius of Loyola and scores of

other sufferers on their sickbeds chose not to chafe but to

immerse themselves in the present moment. They learned

contemplation, a silent waiting upon the Lord. It does seem

a better idea to try to provide time for contemplative

growth.

A specified amount of daily prayer time has been

advocated from the desert Fathers, to Ignatius Loyola, to

Merton and to many of the gurus of the present day. From

both cultures the questionnaire shows that there is a marked

difference between those who recognize the importance of

contemplation and those who practice it d~ily. It seems to

enhance the conclusions of Saint Paul who says that what he

wills to do, he doesn't usually, and vice versa.

Procrastination seems to be an integral part of human nature

which we know can be changed by motivation and education.

Approximately forty-five Indians in contrast to

fifteen Westerners said they could enter into contemplation

simply and naturally, a possihle result of the impact of

their culture. The group of Indians who were administered

this questionnaire, although a diverse group, were all

participants in an Indian Christian Spirituality Experience.

62

Therefore they were well-disposed to answer the

questionnaire because they knew and experienced the effect

of contemplation as a result of their studies. Thirty-three

respondents said that they never entered into contemplation

simply or naturally, which raises the possibility that

perhaps they have a hazy notion of the nature of

contemplation. It also appears natural that twenty-seven of

those questioned said it took effort to enter into

contemplation.

The Lord's words "Die that you may live" do apply to

the great task of quieting our passions, intellect, and

imagination and memory until we are an open receptacle to

his love. Christ never gave easy messages.

Out of sixty Indians tested, over half use methods

advocated by others in order to come to silence and

stillness. Again these Indians who were being tested were

exposed to specific studies. Half of the sixty Westerners

tested use approved methods consistently, and one third

occasionally or seldom.

Easterners enjoy silence and all their worship and

prayer is geared towards arriving at a deeper silence in

order to be attuned to the voice of God. Half of the

subjects indicated that they were comfortable with silence,

whereas thirty-thr~e considered silence to be threatening.

The remaining subjects were at times disturbed by the quiet.

We know that especially our young Americans are not geared

63

to a silent environment. In a society pervaded by so much

noise, it is apparent that help is needed to combat the

noise of the world, as well as inner turmoils, so that in

silence we can commune with the Voiceless One.

A significant majority of the participants in the

questionnaire stated that contemplation makes them more

aware of themselves. The next question, asking about their

awareness and tolerance of the others, gives even a higher.

awareness. Well over half of the one-hundred-twenty

questioned found that they were more tolerant and loving of

themselves because of their prayer time. Nearly half of the

group were more affirmative of others through this time.

Nineteen expressed doubts about contemplation as a vehicle

of change within themselves. But education, including

prayer education, requires self-activity and they are

possibly in the group which does not use prayer as a

personal habit~ The Ignatian Exercises makes use of

contemplation as a means to an end calling for service to

others and not contemplation as an end in itself which some

religious and cults teach. Self-knowledge requires silence

and study as even the pagan philosopher Socrates knew when

he claimed that the highest knowle~ge was self-knowledge.

(Theology, for the . Christian, surpasses it.) Therefore, it

seems apparent that teaching on this topic needs to be

increased in both cultures.

In this age when the emphasis within the Church is on

64

peace and justice issues, one-half of the total group felt

that contemplation could lead them towards positive actions

to benefit the world. A small percentage of those asked

failed to mark this question, which might indicate a lack of

knowledge on their part of definitions and applications.

Contemplation is defined in The Webster's Dictionary

as ~editation and meditation as contemplation. So, to

meditate is defined as to think deeply and continuously, to

ponder, to contemplate, and contemplation is defined as to

gaze attentively, to observe, to meditate. St. Ignatius,

author of the classic ~Ei~i!~~l ~~~rcise~, makes a

distinction betwe~n the two kinds of mental exercises. When

reason predomina'tes, it is meditation. When matter is

presented to the irnaginationto be visualized, we find the

expression "contemplation" used, though ofteri these are

intertwined. Meditation consists in passing from the truth

of the statement given for meditation to the conclusions in

behavioral life. The large number (seventy-seven) of those

questioned who occasionally, seldom, or never stop

intellectualizing, might be due to their young age still

requiring need for spiritual growth. Again, it seems there

is a tendency to use the broad dictionary term in answering

this questionnaire.

Question eleven, asking about the use of symbols,

words or things, the starting matter for most contemplation,

, shows thirty-nine arriving at the ultimate in contemplation

65

going directly to the center and source and seems to show

forty-five "true" contemplatives. This question probably

needed an explanation which had to be eliminated for

brevity's sake. The following question about contemplating

until everything disappears and only the Word is present,

yielded similar results to the previous question.

Rooks have been written on the topic of the Presence

of the Lord. Just what is meant by each one as they

interpret this question? The fact that so many, fifty-four,

state that contemplation yields an experience of the Lord to

them, validates the question. Twenty-eight claim that

occasionally they do so, and thirty-eight never meet the

Lord in their prayer. But again, how does one express

something spiritual? Many have been taught to be unsure of

anything not seen or heard with their external senses. Most

of the time spiritual experiences ~annot be expressed in

words which will be understood by one " who has never

experienced the power of vision. It is like the description

of Heaven: "Eye has not seen, ear has not heard, nor has it

so much as dawned on man w~at God has prepared for those who

love him" (I Co 2:9).

The leading mystics in our tradition say that we do

not hear the voice of God with our physical hearing. We

know that without some basic studies, individuals do not

know what is meant by this term -- the "voice of God" -- or

"I he~r the Lord speak." In this questionnaire we did not

66

make explanations. Therefore, when sixty-three claim they

heard the Lord always and frequently and thirty-four

occasionally or seldom, and twenty-three, never, we can come

to no other conclusion than the Lord works during this time.

All of us have met Christians who will not admit that the

Lord speaks to them. They are afraid of claiming

recognition of the Master's voice in their own privacy and

they wait for the other to direct them.

In this present age of wholistic teaching it seems

good that the spiritual and the physical, hody, soul and

spirit, are interacting on those yielding to contemplation.

Sixty-nine participants, a significant majority, discovered

that contemplation affects their feelings. Thirty-four got

a good feeling from the period of prayer occasionally or

seldom as an indication of a personal experience of God

characterized by good feelings, despite the fact that some

of these have been taught in the past to consider feelings

in prayer suspect.

Finally in all religions, experience counts. But

for Eastern people, it is alMost everything and it holds a

primacy in their lives. Abstract reasoning, speculative

thinking and discursive meditation do not interest the

typical Indian much. Only mysticism has a great appeal to

Easterners. There is a common belief amonq Easterners that

they should not use their time in sterile reasoning or in

mere intellectual discussion. There is also what is called

67

the "spirit of tolerance and accommodation." Against this

background we can see that experience gets priority in

Eastern spirituality. Maybe this is the reason why Indians

consider contemplation as a means to attain God-experience

or self-realization.

In order to probe a bit deeper, twenty people were

interviewed, a group consisting of seven religious sisters,

seven college youth, and six married men and women ranging

from twenty-five to eighty years of age. The questions used

in the interviews provided a degree of flexibility and

interpretation. Some 6f the questions were:

Have you ever felt a need for God in your life?

Have you personally experienced God?

Do you use rote prayers, meditation, contemplation or

~ll of these fdrms of prayer?

What do you mean by the word "contemplation"?

Do you find contemplation important? How does it help

you?

What prevents people trom finding peace in their lives?

These are some of the elicited responses. One half

of the people interviewed strongly articulated ,and

recognized the importance of God in their lives. They

ackno~ledged the priority of the Word of God and their daily

reflection on it, their enjoyment of prayer, God's personal

direction, and their daily examination resulting from their

awareness of God. The other ten indicated that trials and

68

difficulties were the source of getting them to pray. All

of the subjects had some religlous background and definitely

felt a need for God in their lives.

At least two-thirds of those interviewed, admitted

the presence of God in their lives in a unique and

miraculous way. Some were "rescued" by God from depravity.

At least four were miraculously cured from a fatal disease.

Some. experienced reconciliation when their prodigals

returned or their marital life was renewed throu0h a crisis.

Three subjects had difficulty in understanding the phrase

"experience ~f God", though they did not deny that some

calamities or accidents hrought them cl6ser to God and they

felt comforted by him.

All of the subjects varied their prayer forms.

Fifteen prayed daily, with the others praying periodically

or seldom. six individuals were very comfortable with

contemplation and benefited much through this form of

prayer. Four prefe~red to meditate on the word of God. The

others read or used rote or recorded prayer.

It was no great surprise that at least half the

number of subjects did not know the meaning of

"contemplation". Three asked if it is something you do to

relax your bodies and then become totally silent. Four said

it was similar to yoga, three said that it sounds like

oc~ultism, where one is transported in an ecstacy. But in

spite of fallacious concepts, more or less all knew it had

69

'"

something to do with God and leading a good life. Four said

that it is a form of deep meditation and expressed that they

enjoyed God's presence and recognized God dwelling in

themselves and others.

There were a variety of responses to the question

about the importance of contemplation in their life and its

effects. Four individuals stated it gives victory over self

and results in tolerance and patience in times of anger and

t u rmo i 1. Five sa id it helps one to reach out to others in

love and compassion. Three became ~ore aware of themselves

and gained self-knowledge, that is, they carne to acknowledge

their strengths and weaknesses and became more sensitive to

the needs of others. The others agreed ~hat prayer does

help one in life, but they did not know what contemplation

is and how to be initiated into this form of prayer.

However, through all of the interviews, one could sense a

keen interest in the subject and a desire to learn about

contemplation.

Using their own words, such as, "a lack of knowledge

of God", "distance from God", "separation from God", "lack

of a sense of God", or "Godlessness", thirteen members cited

reasons for not finding peace in this life. Four asserted

it was greed or desires that caused restlessness. The other

three claimed absence of self-knowledge, negative values and

norals as the barriers to peace.

Three people expressed their uncertainty about their

70

loving God, (although they were trying), but said there are

more tangible and certain ways of knowing if we love our

neighbor. Intense desire was apparent when one exclaimed

that all of her life she had been seeking God. Another also

expressed his inadequacy as he said he enjoys life and

prepares for death everyday because ~e knows that his

destiny is to be with God forever.

FroM the interviews and questionnaires, one comes to

the conclusion that contemplation is of God and helps people

to live a meaningful and purposeful life. In order to yield

to contemplation one needs initiation to this practice so

that one enters c6ntemplation with total openness and rights

dispositions. As a result, one will experience

transformation of self, which will be manifested in

charitable actions towards one's neighhors. In this way,

one will be instrumental in enriching the world and making

it a better ~lace in which to live in love and harmony.

I

SOURCES CONSULTED

Chapter VI

55. O'Flahorty,S.J., Let's Take ~ Trip (Staten Island, New York: Alba House, Society of St. Paul, 1971), p.9

56. Webster's Ninth New Colleqiate Dictionary (Springfield, Massachusetts, U.S.A.: Miriam-Webster, INC, 1885).

71

)

OOESTIONNAIRE ON CON'l'fMpIATIOO

~te how you think about each of the following statements. In the space to the right of each item indicate your choice by number in accord with this key: (ALWAYS - 1) (FREQUENTLy - 2) (OCCASIONALLY - 3) (SELDOM - 4) (NEVER - 5)

- - - - - - - 1 2 3- 4" 5

A F 0 S N

l.I find that contemplation is necessary for me •••••• 72 20 8 12 8

2.1 reserve a period for daily examination. • • • • • •• 45 15 10 18 32

3.1 enter into contemplation $imply and naturally. • • • • 35 25 15 12 33

~.1 prepare for contemplation using certain devices or methods advocated by others. • • • • • • • • • • .38 22 10 13 37

3.1 am canfortable ''lith the silence contemplation requires. 40 25 12 10 33

5.1 become aWO.re of myself through contemplation •••••• 35 22 21 15 27

7.1 feel more tolerant and loving towards myself through contemplation ••••••••••••••••••••• 44 21 21 18 16

3.1 find that I can affirm others more because of contemplation ••••••••••••••.•••••• 30 23 32 16 19

~.My contemplation results in positive acts of peace or justice. • 33 21 25 26 15

LO.l stop intellectualizing during my contemplation •• · • 25 18 26 18 33

l1.1 use symbols, \vords or things in my contemplation. · • 34 12 18 17 39

L2.1 continue m! contemplation until I encounter the God of Silence--no words, only the IVFD present. · • 30 18 17 16 39

1.1 personally experience the presence of the Lord when I contemplate. • • • • • • • • • • • • • • • • • 32 22 16 12 38

I hear the Lord speak (either quietly or aloud) during my contemplation •••••••••••••••• 38 25 16 18 23

. get as good feeling fran this period of prayer •••• 39 30 19 15 17

mal Infonnation: ~ Sex

72

SEL

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76

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79

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