A TASTE OF CENTERING PRAYER
“When you pray, go to your inner room, close the door and pray to
your Father in secret. And your Father, who sees in secret, will reward
you.” (Matt. 6:6)
Centering Prayer is a simple
Christian practice that helps us to locate and take refuge in our “inner
room,” consent to the presence of God-in-2nd-person, and lead us into
deep prayer, devotion, and contemplation of the divine. Largely
popularized in recent decades by Father Thomas Keating, Centering Prayer
traces its origin to the contemplative prayer of the Desert Fathers, the
Lectio Divinia tradition of Benedectine monasticism, and to works like
The Cloud of Unknowing and the writings of St. Teresa of Avila and St.
John of the Cross. It endures to this day as one of the Christian
tradition’s most powerful contemplative practices.
Take 20 minutes out of your
day, and do the following:
Choose a sacred word as the
symbol of your intention to consent to God’s presence and action within
(e.g. God, Christ, I AM, Love, Now, Faith, Amen, etc.).
Sitting comfortably and with
eyes closed, settle briefly and silently introduce the sacred word as
the symbol of your consent to God’s presence and action within.
When you become aware of
thoughts, return ever-so-gently to the sacred word.
At the end of the prayer
period, remain in silence with eyes closed for a couple of minutes,
before returning to the rest of your day.
About Fr. Thomas
Father Thomas Keating is
considered by many to be one of the few genuinely realized Christian
saints in the world today. He continues to be a prominent voice in the
Christian Centering Prayer movement through the organization he founded,
Contemplative Outreach, an international network committed to renewing
the contemplative dimension of the Gospel in daily life.
-- Taken from Integral Life
Centering Prayer is
sometimes accused of falling short of true intimacy with Christ. What is
meant by “true intimacy?”
think of prayer as thoughts or feelings expressed in words.
Contemplative prayer, the pure gift of God, is the opening of mind and
heart – our whole being – to the Divine Presence within us, beyond
thinking, conversing, and even consciousness itself.
is a method that prepares our faculties to awaken to the gift of
contemplation. It leads to an intimate relationship with Christ that is
beyond words, and moves into communion with him both in daily prayer and
action. Centering Prayer is Christo-centric and consistent with the
Christian mystical interpretation of the Gospel. Through the work of the
Holy Spirit, Centering Prayer leads to a deeper intimacy with Christ.
Jesus invites us to learn
this kind of prayer in his Discourse at the Last Supper: “I do not pray
for them alone (those at the supper). I also pray for those who through
their preaching will believe in me. All are to be one; just as you
Father are in me and I am in you, so they too are to become one in us.”
And a little later: “The glory you have bestowed on me, I have bestowed
on them, that they may be one as we are one – I in them and you in me.
Thus their oneness will be perfected … May the love with which you
love me dwell in them as I dwell in them myself (John 17: 20-26).”
This is the
teaching that Centering Prayer proposes, following the whole Christian
contemplative tradition, and brought into dialogue with contemporary
psychological, anthropological, and neurological discoveries, as well as
with the wisdom teachings of other religious traditions.
In Catholic theology, Jesus
is not just a human being possessing a complete human nature. He is the
Word made flesh, the Son of God, who in his divine nature assumed the
historical humanity of Jesus. It is through the person of Jesus, the
Divine Human Being, that we are drawn to experience the Eternal Word of
God, not just through abstract theological formulas, but directly.
At Jesus’ baptism
in the Jordan, the Father’s voice rang out saying, “This is my beloved
Son … Listen to him.” This listening points to prayer as an intimate
relationship with God. As listening deepens, so does the relationship
with God, which gradually matures over time until we become one with
him. This is the thrust of the practice of Lectio Divina: first to know
Jesus in his humanity and historical life, then to know him in his
passion, death, and resurrection; then to know Jesus in his
resurrection; and finally to know him in his Ascension and risen life in
The practices of
Centering Prayer and Lectio Divina open us to new levels of responding
to the Spirit of God within. This growing relationship may require
different responses from us as each level unfolds. In other words, the
focus of each level is distinct and produces different results. To grow
in divine love, through the earlier stages of relationship is to
experience a deeper knowledge and love of Christ. They change one’s
perspective not only of God but of all reality.
is not meant to replace other kinds of prayers, rather it casts a new
light and depth of meaning on them. Centering Prayer embraces the
unitive stage of Lectio Divina, as do all Christian prayer practices
that encourage complete surrender to Christ.
The source of
Centering Prayer is the Divine Indwelling, where one is responding to
the call of the Holy Spirit to consent to the Divine Presence and action
within oneself. Through the continuing practice of Centering Prayer, we
experience a deepening commitment to the needs and rights of each member
of the human family and an increasing respect for the interdependence
and oneness of all creation.
As we move from
conversation to communion with God's human and divine nature, Christ, we
experience the divine intimacy as it was practiced in the first few
centuries and preserved in the Christian contemplative tradition both in
the West and in the Eastern Orthodoxy. The contemplative life, already
present within us through the Divine Indwelling, awaits our consent.
Contemplative Outreach Newsletter, June 2016
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 to
The catechism of
the Roman Catholic Church speaks of contemplative prayer:
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
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
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 ARE.”
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.
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 upon you.
Contemplative Outreach Newsletter, June 2017
"A part of the process of
letting go is to forgive ourselves and to trust God enough that if we
are sorry for our misbehaviors, God has completely forgotten about them
and would prefer that we would too. To live in the present moment means
that the past has been integrated into who we are now. To think back
would be a foolish thing to do because we can never judge the
dispositions that we had then with how we now would judge certain
behaviors. ... Part of acceptance is just to be still and surrender to
God knowing that all God wants is our love."
— by Thomas Keating
quotation is Matthew 6:6: “When you pray, enter your inner room, close
the door, and pray to your Father in secret. And your Father who sees in
secret will reward you.” What is the inner room? The inner room is not
fixed, static or empty, but something living, spacious and open, a place
needing to be nourished and attended like a garden. The inner room will
have its seasons. There will be spring growth, characterized by a
movement from exterior to interior silence. Summer will be joy in the
awareness of God’s presence. Then autumn will come before winter. The
journey to purification and transformation has begun. God has taken the
initiative and invited you further into the process of the dismantling
of the false self. The journey at times may seem long— long
psychologically, long emotionally, long spiritually and long
chronologically. In the end it is the journey itself that matters. In
the autumn and winter of the spiritual journey we will experience
dryness, restlessness, even boredom. You will feel like getting up and
I know that is
how I felt even after many years of Centering Prayer. For the first ten
years or so, I was a 19-minute practitioner at the best of times. On one
occasion when making a 21-day retreat with Cathy McCarthy, a volunteer
coordinator in New York, Cathy asked me if I did Centering Prayer twice
a day. I said no, but sometimes I do a little longer once a day. Cathy
was not impressed. She said once a day is for maintenance and twice a
day is for transformation.
Keating says, “This is not a magic carpet to bliss.” What develops is a
knowing not found in books but deep within the pilgrim heart. New
insights emerge, new self-awareness develops. We will experience the
mystery of the Cross; it will be endurance, a desert experience. This is
the testing time. Reason is still in control and love has not reached
the point where it overwhelms reason. Fear can prevent us from taking
the risk and entering The Development of Centering Prayer into unknown
regions. While God beckons, God also waits on our response. Basil Hume
says, “Despite everything, we want to go on praying.”
The first glimmer
of love with which the search began must now grow into something
friendship with Christ. As we respond, in stops and starts, we open
ourselves to the gift of love. The heart of our Centering Prayer is
love. And love is the only reality that will ultimately change us. Only
when we have found a greater and deeper love can we let go of the lesser
loves that can ensnare the heart and hold it captive. Centering Prayer
is the key to opening ourselves to the embrace of God’s love. St. John
of the Cross says that only love will ultimately change the heart from
The inner room is
the place where we are transformed not only spiritually but also
humanly. The journey is a movement toward wholeness, a kind of
homecoming to oneself. God does not swallow up our human nature; rather
it is enriched, making us fully human, fully alive. The movement is away
from self-absorption and predictable patterns towards an ever more
complete participation in the life of the Trinity. God is not a noun,
God is a verb. God is life, energy, and movement. Prayer is never a
concept or an idea. It is always life, friendship and love.
Our sitting in
Centering Prayer is never a waste of time. Back in November 2015, our
group met as we have done for the past nine years. We had just heard the
stunning news of the terrorist attacks in Paris. We felt helpless. And
yet silent prayer is never a waste of time or energy. United by our
intention and receptivity, we sit together as the Body of Christ, which
places us at the very center of the pulsating world. “The one who sits
in meditation,” the Zen masters remind us, “sits for the whole world.”
Nothing in the universe is more intensely alive and active than genuine
prayer and contemplation. According to John of the Cross, one act of
pure love is of more value to the whole world than all other acts put
As we sit in
silence, we serve the world. Fr. Thomas, in referring to the 2001 World
Trade Center disaster in New York said, “We have to evolve to respond to
violence in a new way, and I trust that we will. I have more trust in
the future than optimism about it. This evolution to higher states of
consciousness is present in all world religions. In other words our
rational level of consciousness is not the end of biological evolution.
It is the gate, the beginning of higher states of consciousness, of
developing the brain beyond where it is now.”
The human race is
on the crest of the wave moving into the intuitive level of
consciousness. As we sit and consent to the Spirit praying in us, we
cooperate with this movement. There are some signs of the human race
working more closely together, able to sit down and negotiate — a
testament to the evolution of intuitive consciousness. A recent example
is the Paris Agreement on climate change where for the first time in
over 20 years of the U.N. negotiations, representative of the 196
parties attending agreed to a joint statement limiting fossil fuels.
Outreach “creates a context in which the transformation of humanity can
take place.” This is where we are headed as we follow the developmental
path of the spiritual journey. The person who is most truly and fully
human is the one who has come close to the source of life, the place
where light, truth, and beauty dwell. As we sit and enter the inner
room, we come closer to the ultimate center of all things — and to
finding our place in the heart of the world. This work of love is never
done. And the greatness of our works will be seen in light of the love
with which they are done. Growth is the only sign of life: growth in
love, growth in service and growth in compassion – the compassion of
Christ. The crucial test is the quality of our relationship with Christ
and our willingness to put our lives in the service of others. This is
the reason for the prayer, the purpose of every endeavor. Love can only
show its true depth in deeds of love.
Contemplative Outreach Newsletter, June 2016
In prayer, you are allowing
God to love you and to complete the circuit of love, which is the way
all electricity must work—in a circuit. God sees the Christ in you and
cannot not love you. That part of you—your True Self—has always loved
God and has always said yes to God. Contemplative prayer is recognizing
yourself in God and letting God recognize God’s very self in you. Now
the circuit is complete, and the power called grace can flow freely.
— by Richard Rohr
COMING HOME TO GOD: A
FAMILY'S EXPERIENCE WITH CENTERING PRAYER
Our world is
moving forward at an unprecedented pace. The ability to be so easily
connected to one another has made this planet very small indeed. Yet, it
is quite possible that we have never been more disconnected from our
true selves and God.
As a mother of
five children, in this age of concrete technological and scientific
breakthroughs, I wrestle with how to communicate the abstract, mysterious
and intangible relationship we are created to share with the Divine.
For the past
three years, I have been practicing contemplative prayer as a way to
connect more intimately with God. This has included introducing my
children to Lectio Divina as a way to listen to the Spirit of God
speaking uniquely to their individual hearts. They have been very open
and receptive to this practice, and consequently have grown in their
day-to-day awareness of God speaking in the moments of their lives.
But what of the
apophatic (non-verbal) prayer practice Centering Prayer? This prayer has
been transformative in my life. I’ve found abundant grace in the
silence, stillness and solitude of this practice. It has helped me to
disconnect from the noise and activity of life and find myself in God’s
embrace. And more profoundly, Centering Prayer has created a deeper
awareness of who I truly am in God. In the practice, I’ve come home to
myself and God.
I decided to
experiment with my children and see if they would have a similarly
positive experience with Centering Prayer. At first, the struggle was to
find language to communicate the practice to children ranging in ages
from five to sixteen. It quickly became clear that while my five-year
old could understand what Centering Prayer was, she was not ready to sit
in silence and stillness for any amount of time!
My other four
children ages nine, twelve, thirteen and sixteen quickly grasped the
concept of the practice, so we began trying it out. We started with
three-minute sits. Gradually, we lengthened the time to five minutes,
then eight, ten and so on until we reached twenty minutes. Our intent
has been to practice every day after breakfast before we begin the rest
of the day.
It has not been
perfect. In fact, some days it feels like a complete waste of time.
Wiggling limbs, wrestling in chairs, bodily noises, rough starts to the
day, the irritation of relational conflict — you name it, we have
Yet, I keep
reminding myself that this is a practice. A perfect experience should
never be the goal. For no such experience truly exists. The fruit of the
practice is seen in the rest of life. My hope is that we are becoming
more aware of God in everything. So, we continue to practice, to open
our hearts together to the presence and action of God within us. We
enter with the invitation of Psalm 46:10, “Be still, and know that I am
have been made along the way to accommodate the needs and development of
each child. Most days my husband, two older children and I sit for
twenty minutes together. Then, the two younger children and I sit for
ten minutes together. Our five-year old talks about joining us when she
is bigger. She is learning Breath Prayer and the beauty of God being as
near to her as every breath. It is perfect for where she is at right
Addendum … a year
later: In the last three months, my six-year old’s attention span has
expanded and she is more patient. She has been able to join in Centering
Prayer for about ten minutes several times a week before the wiggles
take over. I continue to see the fruit of contemplation in the lives of
my children, especially in their attentiveness to God. It's my belief
that spending time in silence is much easier for children than it is for
adults. Even though they cannot sit still as long, their hearts and
minds are more naturally open to the whisper of the Divine. I believe
the practice of Centering Prayer helps them return to their center more
quickly in day to day situations. As a mother, I am learning more and
more to trust the action and presence
of God within them, just as I’m practicing myself.
Prayer we are all learning to come just as we are, and to find our true
home in God who continues to affirm that we all belong. In this place of
belonging, it is my hope that each of us will choose to embrace one
another in love and help bring healing to this world in search for peace
with God and humankind.
Contemplative Outreach Newsletter, June 2016
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
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
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
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:
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& 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
all products in all formats:
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CD with reflection booklet
$20 USD Mp3 version
$12 USD; PDF version
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