John Scoble

Meditation Defined

Broadly, there are two types of prayer, “cataphatic” and “apophatic”. Cataphatic prayer is familiar to us, the recitation of our prayers, for example. Meditation is a form of apophatic prayer which is an “exercise of pure faith; resting in God beyond concepts and particular acts”; compared with forms of “cataphatic” prayer which rely on “the exercise of rational faculties enlightened by faith: the affective response to symbols, reflection, and the use of reason, imagination, and memory, in order to assimilate the truths of faith”.[1]

Christian Meditation is prayer that seeks to help us set aside our false self in our discovery of our true self, as discussed more fully below. It is not the Meditatio as we understand it in Lectio Divina, it is not a technique to help us relax and clear our minds (although they are benefits), it is not our imagined conversations with Jesus or reflections on scripture.

For more insight on this point, a Richard Rohr Meditation is helpful (May 17, 2022).[2] At our meeting we shall focus on the development of Christian Meditation in the last century.

History of Christian Meditation

Biblical support for meditation can be found in these references.

“During this time he went out one day into the hills to pray and spent the night in prayer to God.” Luke 6:12

“But when you pray, go into your room, shut the door, and pray to your father, who is there in the secret place; and your father who sees all that is done in secret will reward you.” Matthew 6:6

“In your prayers do not go babbling on like the heathen, who imagine that the more they say the more likely they are to be heard.” Matthew 6:7-8

Christian Meditation dates back to the Desert Fathers and Mothers of the church in the 3rd century and was practiced in the following centuries. An extensive summary of this history has been prepared by the WCCM Institute for Christian Meditation here.

Why Meditate?

Setting aside our false self in our discovery of our true self requires recognising, seeing who we really are, not who we think we are. James Finley:

“The issue is not what my father thought of me, nor my mother, my wife and others thought of me, the issue isn’t really what I think of me. The issue is can I join God in knowing who God knows that I eternally am before the origins of the universe hidden in God forever.”[3]

In his book, Merton’s Palace of Nowhere, Finley describes Merton’s interpretation of the true and false self. As highlighted in the quote above, our true self has been known by God since the beginning of time, made in God’s own image. However, there is another self we believe of ourselves. Merton writes[4]:

“To say I was born in sin is to say I came into the world with a false self. I was born in a mask. I came into existence under a sign of contradiction, being someone that I was never intended to be and therefore a denial of what I am supposed to be. And thus, I came into existence and nonexistence at the same time because from the very start I was something that I was not.”

Finley adds: “This then is the false self. It is a tragic self, in that it ends up with less than nothing in trying to gain more than the everything which God freely bestows upon his children. The false self is a whole syndrome of lies and illusions that spring from a radical rejection of God in whom alone we find our own truth and ultimate identity.”[5]

This syndrome of lies and illusions has been constructed from multiple sources: the self-image our ego has constructed for ourselves, societal and family expectations, our belief in our own independence, and the autonomy of our false self. Merton[6]:

“Every one of us is shadowed by an illusory person: a false self. This is the man I want myself to be but cannot exist, because God does not know anything about him. And to be unknown of God is altogether too much privacy. My false and separate 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. And such a self cannot help but be an illusion.”  

Paradoxically, we spend our lives creating our identity and invest so much effort in that endeavour only, perhaps, to realise there is another, true self waiting to be seen. Someone who could, as Marianne Williamson wrote, and Nelson Mandella quoted at his inauguration, let their own light shine.

Christian Meditation in the 20th Century

Christian Meditation was developed as a response to the Vatican II invitation to revive the contemplative teachings of early Christianity and present them in updated formats. In this way, the method of Christian Meditation is drawn from the ancient practices of the Christian contemplative heritage, notably the traditional monastic practice of Lectio Divina and the practices described in the anonymous fourteenth century classic The Cloud of Unknowing and in the writings of various Christian mystics, referenced above.

In 1975 John Main, an Irish Benedictine monk (1926-1982), started the first Christian Meditation Centre in London. This has grown into a worldwide organisation, World Community for Christian Meditation (WCCM), present in over 120 countries. It is currently led by Fr. Laurence Freeman, OSB.

In the 1970s, three Trappist monks at St. Joseph’s Abbey in Spencer, Massachusetts, Fathers William Meninger, Basil Pennington and Thomas Keating, looked to these ancient sources to develop a simple method of silent prayer for contemporary people. The prayer came to be known as Centering Prayer in reference to Thomas Merton’s description of contemplative prayer as prayer that is “centered entirely on the presence of God.”

Today Centering Prayer is practiced by people all around the world, creating local and global networks of Christians in communion with Christ and each other and contributing to the renewal of the contemplative dimension of Christianity.

How to Meditate

Finley writes:

“God is our all. Yet so often our daily routines shatter the delicate treasure of God’s presence. Our habits are cataracts that obscure our vision. Our useless labour creates calluses that prevent us from sensing the light touch of God’s hand.

By daily fidelity to inner silence and solitude the Spirit frees us from these tyrannies. In silence we allow God to till the fields of our heart. In silence we discover that the next blink of our eye is the gate of heaven. In silence there is no routine, for in silence everything is all at once. Everything is new.” [7]

St Benedict

Through his Rules, St Benedict established a monastic routine that balanced prayer and work, Ora et Labora, a call to pray persistently and work relentlessly even in the midst of uncertainty. The capacity to balance the two is the secret of a fruitful journey of life, a spirituality for daily living.

“Meditation is not time for words, however beautifully and sincerely phrased. All our words are wholly ineffective when we come to enter into this deep and mysterious communion with God. In order to come into this holy and mysterious communion with the word of God indwelling within us, we must first have the courage to become more and more silent. In a deep, creative silence, we meet God in a way that transcends all our powers of intellect and language. We have to listen, to concentrate to attend rather than to think. Silence is absolutely necessary for the human spirit if it is really to thrive, and not just thrive, but to be creative, to have a creative response to life, to our environment, to friends. Because the silence gives our spirit room to breathe, room to be. In silence, you don’t have to be justifying yourself, apologizing for yourself, trying to impress anyone. You just have to be, and it’s a most marvellous experience when you come to it. And the wonder of it is in that experience, you are completely free. You are not trying to play any role; you are not trying to fulfil anyone’s expectation.”[8]  (Italics added).

Note the italicised words. Meditation is silence, not recitation of words, not conversation. The courage to remain silent, to listen. Note the passiveness. What is important is your intention, your preparedness to sit quietly with God. Your intention is paramount.

This may not, probably not, be easy. It might be difficult to find a quiet environment, your mind will likely run away endlessly (known as monkey mind), hence the importance of the sacred word to regain your concentration, to affirm your intent.

Guidelines for WCCM Method

1. Sit down. Sit still with your back straight.

2. Close your eyes lightly. Then interiorly, silently begin to recite a single word – a prayer word or mantra. We recommend the ancient Christian prayer-word "Maranatha". Say it as four equal syllables.

3. Breathe normally and give your full attention to the word as you say it, silently, gently, faithfully and above all - simply. The essence of meditation is simplicity. Stay with the same word during the whole meditation and from day to day. Don't visualise but listen to the word as you say it.

4. Let go of all thoughts (even good thoughts), images and other words. Don’t fight your distractions but let them go by saying your word faithfully, gently and attentively and returning to it immediately that you realise you have stopped saying or it or when your attention is wandering.

5. Meditate each morning and evening for between 20 and 30 minutes.

6. WCCM has an App for your phone.

   
   

Guidelines for Centering Prayer

1. Choose a sacred word as the symbol of your intention to consent to God’s presence and action within.

2. Sitting comfortably and with eyes closed, settle briefly and silently introduce the sacred word as the symbol of your consent to God’s presence and action within.

3. When engaged with your thoughts, return ever-so-gently to the sacred word.

4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.

Centering Prayer has a very good app for your phone too, available for iPhones from the App Store here.

Benefits of Meditation

Those who meditate report greater calmness and mellowness of disposition, a more expansive and relaxed outlook, more flexibility and freedom from cares and worries, and improved personal relationships. You may not see any changes in yourself but, overtime, they will be apparent to others.

Questions for Discussion

1.      What has been your experience of meditation?

2.      What difficulties have you encountered with practising meditation?

3.      Have you seen any benefits from meditation?

FAQs for “An Introduction to Meditation”

At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

About the Author - John Scoble

John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging.

While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection.

Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.

Further information

https://wccmaustralia.org.au/

https://www.contemplativeoutreach.org/

“A Coaching Session on Centering Prayer” - James Finley and Kirsten Oates:

https://cac.org/podcasts/a-coaching-session-on-centering-prayer/

“Silence” - Richard Rohr’s Daily Meditations Tuesday, 10 May 2022

https://cac.org/daily-meditations/silence-2022-05-10/

“The Path to Inner Peace” - Richard Rohr’s Daily Meditations, Wednesday, 25 May 2022

https://cac.org/news/the-path-to-inner-peace/

Thomas Keating, Open Heart Open Mind

Cynthia Bourgeault, The Heart of Centering Prayer, Nondual Christianity in Theory and

Practice

Cynthia Bourgeault, Centering Prayer and Inner Awakening

Footnotes

[1] Thomas Keating, Open Mind, Open Heart, Glossary.

[2] “The God beyond what we know” - Richard Rohr’s Daily Meditations Tuesday, 17 May 2022

   https://cac.org/daily-meditations/the-god-beyond-what-we-know-2022-05-17/

[3] James Finley in a retreat on MIrabai Starr’s translation of St Teresa of Avila’s book, The Interior Castle, Author’s notes.

[4] Thomas Merton, New Seeds of Contemplation, quoted, see footnote 5.

[5] Finley, Palace of Nowhere, page 31.

[6] Finley, Palace of Nowhere, page 36.

[7] Finley, Palace of Nowhere, page 123.

[8] John Main, Word Into Silence

June 2022