On the last and great day
of the feast, Jesus stood and cried out: “If anyone is thirsty, let that
person come to me and drink. The one who believes in me, as Scripture
said: “From his innermost being shall flow rivers of living water.”
Each feast of the Liturgical
Year is both an event to be celebrated and a grace to be received. The
grace of the Epiphany is to know him in his divinity. The grace of Holy
Week is to know him in his emptying and dying. The grace of Easter is to
know him in his triumph over sin and death. The grace of the Ascension
is to know him as the Cosmic Christ. It is to know the glorified Christ,
who has passed, not into some geographical location, but into the heart
of all creation. . . . What then is the special grace of Pentecost? . .
On the day of his
resurrection, Jesus breathed his Spirit upon his disciples, saying:
“Receive the Holy Spirit.” On the day of the Ascension, forty days
later, he “charged them not to depart from Jerusalem, but to wait for
the promise of the Father…before many days, you shall be baptized with
the Holy Spirit.”
The Spirit, then, is not
given only once. He is an ongoing promise, an endless promise – a
promise that is always fulfilled and always being fulfilled, because the
Spirit is infinite and boundless and can never be fully plumbed.
The Spirit is the ultimate
promise of the Father. A promise is a free gift. No one is bound to make
a promise. Once a promise is made, however, one is bound. When God binds
himself, it is with absolute freedom, absolute fidelity. The Spirit, as
promise, is a gift, not a possession. He is a promise that has been
communicated; hence never to be taken back, since God is ultimately
faithful to his promises. Note that the communication is by way of gift,
not possession. Like the air we breathe, we can have all that we wish to
take into our lungs; but it does not belong to us. If we try to take
possession of it - stuff it in a closet for safekeeping, - our efforts
will be in vain. Air is not made to be possessed, and neither is the
The divine Spirit is all
gift but will not acquiesce to a possessive attitude. He is all ours as
long as we give him away. “The wind blows where it wills and you hear
the sound of it, but you do not know when it comes or wither it goes; so
it is with everyone who is born of the Spirit.” In these words, Jesus
explained to Nicodemus and to us that we have no control over the
Spirit. In fact, it is in giving him away that we manifest that we truly
have received him. He is the supreme gift, but supremely himself,
The Spirit of God, the
promise of the Father, sums up in himself all the promises of Christ.
For they all point to him. The Incarnation is a promise. The passion and
death of Jesus are promises. His resurrection and Ascension are each a
promise. Pentecost itself, the outpouring of the Spirit, is a promise.
All are promises and pledges of the divine Spirit, present and to be
received at every moment. He is the last, the greatest and the
completion of all God’s promises, the living summary of them all. Faith
in him is faith in the whole of revelation. Openness and surrender to
his guidance is the continuation of God’s revelation in us and through
us. It is to be involved in the redemption of the world and in the
divinization of the cosmos. To know that Christ is all in all and to
know his Spirit, the ongoing promise of the Father – this is the grace
Between God and us, two
extremes meet: He who is everything and we who are nothing at all. It is
the Spirit who makes us one with God and in God, just as the Word is
with God and is God . . . the Word by nature, we by participation and
communication . . .
. . . The Spirit is the gift
of God welling up in the Trinity from the common heart of the Father and
the son. He is the overflow of the divine life into the sacred humanity
of Jesus, and then into the rest of us, his members.
“If anyone thirst, let him
come to me and drink. He who believes in me, as the Scripture has said,
‘Out of his heart will flow rivers of living water.” John tells us that
Jesus was speaking of the Spirit when he uttered these words. The Spirit
is the stream of living water which wells up in those who believe. It is
the same Spirit that causes our hearts to rejoice because of the
confidence that he inspires in God as Father. Abba, the word that
spontaneously wells up in us, sums up our intimacy with God and our
awareness of being not only with God as friend to friend, but in God. We
are penetrated by God and penetrating into God, through the mysterious,
all-enveloping, all-absorbing and all-embracing Spirit.
Jesus in his priestly prayer
for his disciples prayed “that they may all be one, as you, Father, are
in me, and I in you, that they also may be in us.” It is the Spirit who
causes us to be one in the Body of Christ. We all received the same
Spirit, enlivening us and causing us to be in Christ, in the Father, in
We are in God and God is in
us, and the unifying force is the Spirit. To live in the Spirit is the
fulfillment of every law and commandment, the sum of every duty to each
other, and the joy of oneness with everything that is.
the "The Mystery of Christ, The Liturgy as Spiritual Experience"
God for us, we call you
God alongside us, we call you Jesus.
God within us, we call you Holy Spirit.
You are the eternal mystery that enables, enfolds, and enlivens all
Even us and even me.
Every name falls short of your goodness and greatness.
We can only see you in what is.
We ask for such perfect seeing—
As it was in the beginning, is now, and ever shall be.
Amen. (So be it.)
— by Richard Rohr
WE ARE THE DWELLING PLACE
OF THE LORD
Carl J. Arico
In the theology of Christian spirituality, there are two levels of
contemplative prayer — acquired and infused contemplation. Acquired
contemplation is how we dispose ourselves to open to God’s presence and
action within — what we do with the help of the Holy Spirit to prepare
ourselves for contemplation. Centering Prayer is such a method. Infused
or higher contemplation is a mystical manifestation of the gifts of the
Holy Spirit in our awareness and our lives as a response to our desire
The catechism of the Roman Catholic Church speaks of contemplative
“Entering into contemplative prayer is like entering into the
Eucharistic liturgy: we 'gather up' the heart, recollect our whole being
under the prompting of the Holy Spirit, abide in the dwelling place of
the Lord which we are, awaken our faith in order to enter into the
presence of him who awaits us. We let our masks fall and turn our hearts
back to the Lord who loves us, so as to hand ourselves over to him as an
offering to be purified and transformed.”
#2711, from Part Four: Christian Prayer, Chapter Three: The Life of
Prayer, Section III Contemplative Prayer
The first time I read this passage I could not believe my eyes. It spoke
to my heart as a powerful, dramatic portrait of the ritual we experience
when we enter Centering Prayer.
It is an entering into the banquet of the Eucharist – the breaking of
the bread and the drinking of the wine — a reminder of the promise: “I
will be with you until the end of time,” an eternal covenant. And so we
gather the intentions of our heart, bringing our whole being to the Lord
through the inspiration of the Holy Spirit, celebrate that we are
temples of Holy Spirit, made in the image and likeness of God. This is a
powerful affirmation: “abide in the dwelling place of the Lord, WHICH WE
Faith is itself a gift from God. We awaken our faith in God, who is
always present and waiting for us to come to prayer. We let our masks
fall – the false self, the homemade self we have acquired throughout the
years by our disproportionate need for security, affection and control.
We turn not only our minds but our heart, our desire and passion, back
to the Lord for 20 minutes, to a Lord that loves us and will always love
us, just as we are. I am reminded of the theological principles #4 and
#5 of Contemplative Outreach on page two of this newsletter.
In Centering Prayer, we let go of our thoughts, feelings, commentaries,
body sensations — we let everything come and we let everything go during
the prayer. No resistance, no clinging. We hand everything over to God
to receive the gift of a “two-armed embrace”— the arm of purification
from our attachments and attitudes and the arm of transformation which
calls forth a new creation rising from our depth — Christ in us.
You may wish to re-read the excerpt above in the spirit of Lectio Divina
and allow the words to wash over you and penetrate each cell of your
being and perhaps spend some time resting in the Word. May blessings be
THE ENTIRE WORLD IS
May 25, Feast of the
To say, “I believe in Jesus
Christ…who ascended into heaven” is to say, “I believe in the mystical
dimension of life….”
Awareness, the first mark of
the contemplative, brings us face to face with the holiness of life.
Dualism with all its separation of spirit and matter, heaven and earth,
reason and feeling, light and dark, lies to us about the nature of
creation. Life is not two substances—one spirit, one matter, one good,
one evil—joined together on the tether of a fragile human breath. Life
is two dimensions of one creation, integrated and brimming with the
Divine in one another: “See these hands, look at these feet, touch these
wounds,” the Risen Christ says and yet manifests all of them now in a
new dimension, the magnitude of which “eye hath not seen nor ear heard.”
And yet some have.
To the contemplative, the
entire world is sacramental. Everything speaks of God. Everything
unveils God to us. The true contemplative is a naturalist, a lover of
life, a respecter of persons, a diviner of the tangible who sees behind
the masks of creation to the Creator.
Dailiness is the stuff of
contemplation. The contemplative does not go looking for stardust in
which to discover God. The contemplative sees God in the clay of the
day. Here in the struggles of marriage and unemployment, of dissension
and jealousies, of rejection and the broken shards of trust, the
contemplative sees the Jesus who showed the way beyond the crucifixion
to the Ascension, beyond suffering to the glory of wholeness.
Jesus came to be among us.
Jesus walked the earth and blessed it. Jesus lived the life of the
living and grew in “wisdom, age, and grace” here. But Jesus raised our
eyes above and beyond the narrow limits of our paltry little lives,
showed us other horizons, gives us a world beyond our ourselves. In the
end, out of the dregs of the worst the world has to offer, the Creed
lifts our eyes and our souls to the vision that transcends the
pedestrian—He ascended into Heaven. The Creed brings us face to face
with the mystical and reminds us to abide there all the while we walk
the streets of the world.
The Creed is right. “Jesus
ascended into heaven and sits at the right hand of God” and I can, if I
look hard enough at everything in front of me, find him there.
— From In
Search of Belief by Joan Chittister
The resurrection of Jesus is
not only an historical event. The words of Jesus to Thomas suggest
something more. They might be paraphrased as follows: "You based your
faith on seeing me, Thomas, but there is a greater happiness - to
believe in my resurrection because you experience its effects within
This, of course, is an
important message for us. It tells us that it is far better to relate to
the risen Christ on the basis of pure faith that rests not on
appearances, feelings, external evidence, or what other people say, but
on our personal experience of the Christ-life rising up and manifesting
its fruits within us.
This is the living faith
that empowers us to act under the influence of the Spirit - the same
Spirit that Jesus breathed upon the apostles on the evening of his
— by Thomas Keating
CONTINUOUS INTIMACY WITH THE DIVINE
As we practice contemplative
prayer and learn to listen to the sound of sheer silence, we are
instructed to disregard thoughts that are going by due to our receptive
apparatus in the brain that receives all kinds of data. We let go into
God all that is happening, including our thoughts, and open ourselves
completely. God begins to work with us on a level of intimacy that might
be called the divine therapy. In this perspective God is the greatest
psychologist there ever was. Since the person we know least is
ourselves, we need all the help we can get.
As we move into the silence
of contemplative prayer, we experience in some degree who we really are,
which is beyond our thinking mind and more real than any sense
experience. If we give God the space to be God in us, he takes into
consideration all the limitations and weaknesses of our human situation
as reflective and self-conscious beings and heals our self-inflicted and
culturally imposed woundedness.
God is closer to
than our name, resume, personality, character, temperament, or number on
the enneagram. At every moment he is manifesting God-self to us, healing
the wounds of a lifetime, and using our imperfections to transform our
weaknesses into humility and pure love.
deepens it morphs into the divine presence in contemplative prayer. This
is a pervasive presence that invites us to accept the embrace of divine
love and the realization of how much God loves us.
Life is a process
of increasing intimacy with God and of relaxing into the present moment
by accepting and consenting to whatever is happening. The wear and tear
of daily life tests the level of our transformation. If we can maintain
the peace of mind that is present during the time of prayer in external
difficulties and in the feeling of powerlessness, our spiritual maturity
is clearly advancing.
We don’t have to
succeed in this world, we just have to be. That means to consent to the
the human condition that God has given us. There are seven or eight
billion people in the world right now in whom God is working to build an
intimate personal relationship, one that has never been known before and
can never be repeated.
Trust in God
gives us the peace to endure anything. If you don’t feel you have the
strength to deal with some difficulty or trial, do not let that worry
you either, because then you are most identified with Christ and the
infinite mercy of God.
CO Newsletter Dec 2016
"Divine love is
compassionate, tender, luminous,
totally self-giving, seeking no reward, unifying everything."
— Thomas Keating
“RELAX – THEN JUST LET IT HAPPEN”
Fr. Carl J. Arico
That is what he
said to me when I asked him how he was doing. In his late 80’s, he has
been a faithful pray-er since the 1970’s. The Centering Prayer group he
started almost 35 years ago in his parish is still going strong. He is
filled with gratitude for all that has been received through the years
and so proud to have been on the ground floor of this miracle of God's
grace we call Contemplative Outreach, now in its 33rd year.
As Gail Fitzpatrick-Hopler
likes to say, “None of us have it all together but together we have it
“Relax and then just let it
happen.” What does this mean? For me it means you do all you can to
offer your gifts to the experiences of life and then let go of any
expectations and results. One of the wisdom sayings I live by is, “Trust
the process,” which is another way of allowing the Holy Spirit to do
whatever needs to be done.
Send her forth
from your holy heavens and from your glorious throne dispatch her
That she may be with me and work with me, that I may know what is
pleasing to you.
For she knows
and understands all things, and will guide me prudently in my affairs
and safeguard me by her glory.
Wisdom 9: 10-11
The big stumbling block in
the way of full trust is over-conceptualizing – always trying to figure it
out. Trying to figure everything out, thinking we know what is best
prevents us from seeing beyond our limitedness to other possibilities,
to the bigger picture. We can’t be led if we are trying to lead.
The wisdom of the desert
fathers has much to offer: “Thoughts lead to desires, desires lead to
passion and passion leads to action (Evagrius).” How true! Thoughts have
unintended consequences. Our thoughts are the seeds of our activity.
What is the motivating source of our
We talk a lot about the
energy centers and the thoughts that flow from them – security and
survival, affection and esteem, and power and control. These energies
are natural and necessary, but our intentions are what makes them life
giving or life inhibiting. Let us use the example of control.
If the source of
our motivations is a disproportionate attachment to power and control
then it will influence and color the desire, passion and action of the
activity. If there is no attachment and the action is being done with
“clean hands and clean heart” then the desire, passion and action will
look the same but will have a different feel and influence.
are not your thoughts, nor are your ways my ways, says that Lord.
As high as the heavens are above the earth, so high are my ways above
and my thoughts above your thoughts.
It is interesting
that once the seed is planted – out of our hand – it has a life of its
own. We can nourish the area around where it is planted but cannot take
This is where a
nightly review of the day, an examen, can be so useful for our awakening
and growth in the Spirit. What were my motivations? What thoughts
dominated my day? Lord help me make them your thoughts.
Father, Son and
Spirit stir up in me today true power and control, true affection and
esteem, true security and survival. By true I mean that which flows from
our true self and the divine presence within us, which animates our life
with utmost charity and forgiveness.
I asked the
artist to make this tree sculpture especially for me because it shows
the essence of what the spiritual journey is about. It is modeled after
the Lone Pine in Pebble Beach, California, which hovers over the Pacific
Ocean, the wind blowing it whichever way, molding and shaping it. And so
I pray it is with me: may I allow the Holy Spirit – the Ruah, the Sacred
Breath — to mold and shape me as I consent to the presence and action of
God and grow where I am planted, putting on the mind of Christ (1
Corinthians 2: 16).
year is beginning again – another invitation to be molded and shaped.
Advent calls us to awaken, Lent calls us to repent (change the direction
we are looking for happiness) and the rest of the year in Ordinary Time
encourages us to do what we need to do and “relax – just let it happen.”
CO Newsletter Dec 2016
Most people have never
actually met themselves. At every moment, all our lives long, we
identify with our thoughts, our self-image, or our feelings. We have to
find a way to get behind this view of ourselves to discover the face we
had before we were born. We must discover who we are in God, who we’ve
always been—long before we did anything right or anything wrong. This is
the first goal of contemplation.
Imagine you are sitting on
the bank of a river. Boats and ships—thoughts, feelings, and
sensations—are sailing past. While the stream flows by your inner eye,
name each of these vessels. For example, one of the boats could be
called “my anxiety about tomorrow.” Or along comes the ship “objections
to my husband” or the boat “I don’t do that well.” Every judgment that
you pass is one of those boats. Take the time to give each one of them a
name, and then let them move on down the river.
This can be a
difficult exercise because you’re used to jumping aboard the boats—your
thoughts—immediately. As soon as you own a boat and identify with it, it
picks up energy. This is a practice in un-possessing, detaching, letting
go. With every idea, with every image that comes into your head, say,
“No, I’m not that; I don’t need that; that’s not me.”
Sometimes, a boat turns
around and heads back upstream to demand your attention again. Habitual
thoughts are hard to not be hooked by. Sometimes you feel the need to
torpedo your boats. But don’t attack them. Don’t hate them or condemn
them. This is also an exercise in nonviolence. The point is to recognize
your thoughts, which are not you, and to say, “That’s not necessary; I
don’t need that.” But do it very amiably. If you learn to handle your
own soul tenderly and lovingly, you’ll be able to carry this same loving
wisdom out into the world.
— Richard Rohr
NEW GOVERNING BOARD IN CO LTD.
An announcement was made in the Dec. Newsletter of CO Ltd. re the
transition from the former Circle of Service to a new Governing Board
“on behalf of all the individuals and all the groups that make up the
Contemplative Outreach community. The Board is now separate from
Management but collaborates closely with it through Gail Fitzpatrick-Hopler,
whose title is now Executive Director.” Its functions include: setting
the overall direction for CO, approving the budget, and hiring/managing
the Executive Director. Like most non-profit boards, it is not involved
in daily operations.
Fr. Carl Arico, a member of the CO leadership team for many, many years
stepped down from his position, believing in the wisdom of passing on
the torch to other volunteers who are willing to serve the organization.
The new members of the Governing Board are Mary Dwyer (Chairperson),
Nick Cole, Lois Snowden, Tom Smith, Thomas Hall, Fr. Gilbert Walker and
Kathy Di Fede. As a primary oversight group, the Board embodies the
vision and mission of CO and upholds the spiritual and service aspects
of CO in harmony with the CO Vision, Theological and Administrative
FATHER THOMAS: GENTLY WAITING FOR THE BEGINNING
By Steven Standiford
For most of the last 30
years, our abba, Father Thomas, has been an indefatigable whirlwind
jetting around the world teaching, leading retreats, writing books and
preaching the good news of Centering Prayer. He racked up so many
frequent flyer miles traveling to far-flung places like the Philippines,
the Dominican Republic and South Korea that he could rest in the
executive lounge to wait for his flights. These days, however, Thomas is
finally allowing himself to return to the more secluded monastic life he
once knew. He concedes that at 92-years-old he doesn’t have the energy
he used to. But he gets around pretty well with his walker at his home
in the infirmary at St. Benedict’s Monastery in Snowmass, Colorado. I’m
on a mini retreat at Snowmass and Father Thomas has kindly invited me to
It is late September. The
cloudless western sky is cobalt blue and a brilliant array of fluttering
golden Aspens lights up the steep mountain slopes. The fall days are
sunny and warm but the nights are chilly – a reminder that winter comes
early to the Colorado Rockies.
When I first spot Father
Thomas, he is literally hopping out of an SUV. He explains that his
physical therapist taught him the best way to leverage himself out of a
chair was to suddenly “pop up” – sort of like a heavyweight lifter doing
a clean and jerk. In his civilian clothes – a plaid shirt, gray work
pants, and Patagonia down vest -- Thomas looks more like one of the
cattle ranchers in the valley than he does a Trappist monk. And, of
course, he is wearing his ever-present black knit cap to keep his head
warm and his thoughts flowing.
When we first meet, he seems
quite energized -- having just returned with other monks from a
neighbor’s house to watch Pope Francis on TV. (The monks still don’t
have newfangled gadgets like a flat screen TV.) He marvels that the Pope
publicly cited Dorothy Day and fellow Trappist, Thomas Merton, as
examples for the rest of the world to follow
“How are you filling your
days?” I ask.
“At my age I have to spend
most of my time just following doctors orders,” he kids. “In addition to
my personal physician, I have a physical therapist and four specialists.
Everybody is a specialist these days,” he laughs.
I had hoped to take Thomas
out to lunch, forgetting that he is not allowed to, now that he is back
at St. Benedict’s. Except for medical care at the Aspen hospital, he
almost never ventures out from the monastery. The one exception was his
trip three years ago to Boston to attend a conference with his dear
friends and fellow mystics, the Dalai Lama and Brother David
In addition to a lack of
energy and the monastery rules, there is another reason Thomas does not
dine out. As he explained, he has difficulty swallowing -- so most of
his food is either finely chopped, pureed, or liquid. I did manage to
sneak him a few almond cookies from a fancy New York bakery. Technically
they weren’t on his plan, but at 92, Thomas has become younger and more
flexible – and occasionally bends the rules.
Depending on his strength,
Thomas still spends time each day reading and writing. Books line the
top of the desk in his room. And the gazebo-like solarium across the
hall is filled with all kinds of popular magazines, scholarly journals
and Christian and non-Christian periodicals. One disappointment is that
he doesn’t have the energy to participate in regular worship with the
rest of the community. For several years he could make his way to the
chapel and slip into Mass just for communion -- but now even that is too
draining. As Thomas explained “I can’t really go down to communion
anymore because I may not have the energy to get back!” (Fortunately,
one of the younger monks serves communion in the infirmary after Mass
During our visit, Thomas did
solve one mystery. For over two decades I have heard him often say that,
“the minimum time recommended for Centering Prayer is twenty minutes,
two times a day.” But I never heard Thomas share what his own practice
was. The answer is that along with his doctor’s visits, physical therapy
and work with Contemplative Outreach, he sets aside three to four hours
a day for silent prayer. (I wondered if this might be a gentle nudge
from the Holy Spirit to double my own daily Centering Prayer practice.)
We reminisced about
Chrysalis House, the lay contemplative community in Warwick, New York
that Thomas nurtured in the 1980s and early 1990s -- and remembered
fondly Mary Mrozowski, the “Amma” of the house who died suddenly in
1993. For a while we sat transfixed listening to David Frenette’s gentle
teachings on his DVD about spiritual transformation through Centering
Prayer that Thomas had not seen before. After viewing the first half of
the video, Thomas was so moved he called it a “great treasure” and
offered suggestions about how to make David’s teaching more widely
available to advanced practitioners.
I asked Thomas if I could
come again to visit next April. “Sure,” he said with a broad smile and a
chuckle, “but I may be dead by then!”
“Then I will pray for you to
have as vigorous health as possible,” I offered.
“Well,” Thomas said,
becoming more reflective, “it would be better to pray that God’s will be
done.” He paused a moment and then added, “after all, I don’t want to
overstay my welcome here on God’s earth.” We sat silently for a few
moments longer in the late afternoon sunlight. Thomas continued slowly,
“as the Buddhists say, everything is temporary. And as we believe,
everything is an expression of the Divine. " Smiling broadly, he
concluded, “I’m hoping to go back to the Divine, whatever that is.”
I wanted to stay longer, to
drink in this sweet passing moment, but Thomas had graciously given me
an hour and a half and I didn’t want him to deplete his limited energy
any further. We both stood. He opened his long arms and huge hands to
give me a fatherly hug good-bye. Thomas has never been a touchy-feely
sort but we lingered a moment in a warm embrace. Perhaps he sensed my
need for a hug.
As we parted, it struck me
as remarkable that this man -- who endured a lonely childhood under a
stern, demanding father and a withdrawn, sickly mother – has become such
a warm, loving father to so many of us around the world. As I drove out
along the gravel road back to Rte. 82, I wondered if I would ever see
Thomas again. It had been a perfect, beautiful, warm fall day. But the
temperature was dropping and winter comes early in the Rockies.
Standiford, a psychotherapist practicing in Manhattan and Westchester
County, New York.
Taken from CO-e News, Jan.
THE BENEFITS OF CENTERING PRAYER
Centering Prayer is a
receptive method of silent prayer that prepares us to receive the gift
of contemplative prayer, prayer in which we experience God's presence
within us, closer than breathing, closer than thinking, closer than
consciousness itself. This method of prayer is both a relationship with
God and a discipline to foster that relationship.
Centering Prayer is not
meant to replace other kinds of prayer. Rather, it adds depth of meaning
to all prayer and facilitates the movement from more active modes of
prayer - verbal, mental or affective prayer - into a receptive prayer of
resting in God. Centering Prayer emphasizes prayer as a personal
relationship with God and as a movement beyond conversation with Christ
to communion with Christ.
To watch on YouTube, please
to God as God Is
This book collects the
intimate talks and daily presentations made by Thomas Keating to people
who have been practicing Centering Prayer for several years, have some
experience of the spiritual journey and especially to those engaged in
some form of contemplative service. $15 USD.
The Will of Divine Love
This book looks at the
process of spiritual evolution in created reality. It also looks at
Centering Prayer and other transformative spiritual practices –
Welcoming Prayer, forgiveness practice and creative self-expression –
that unload the unconscious and help us to enter the “promised land’ and
the inner wealth of our divine inheritance as souls created in God’s
image and likeness. $25 USD.
Solitude: Wherein Wisdom Dwells
Part of the Contemplative
Life Program (CLP), this 97-page booklet focuses on the practice and
disposition of silence and solitude. Centering Prayer and Lectio Divina
feature prominently in the practices of this 40-day mini-retreat, which
includes beautiful images, brief inspirational readings and a suggested
daily practice. Sections of the booklet include prayer in secret;
dimensions of silence; places of solitude; thoughts in solitude; and a
day of silence and solitude, which provides a format for your own
one-day retreat at home. Booklet or PDF version on sale for $10 USD.
Transformation in Christ series with Thomas Keating
all products in all formats:
DVDs with guidebook &
reflections cards (with English
& Spanish subtitles)
English digital version
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CD with reflection booklet
$20 USD. Mp3 version
Guidebook $20 USD; PDF version
$12 USD; PDF version
Gift of Life: Death &
Dying, Life & Living series with Thomas Keating
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CD with reflection booklet
$20 USD Mp3 version
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