Welcome to Bill's Place.
A collection of Friends In Recovery.
Featuring a weekly Step Study from various 12 Step Recovery literature.
With the occasional inspirational message or message pertaining to a broad spectrum of varied spiritual practices.
An open forum for discussion of the aforementioned Step Study and inspirational/spiritual practice messages.
"Dance like there's no one watching and love like you've never been hurt."
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Streams in the Desert 2
Mrs. Charles E Cowman
December 10"Be careful for nothing" (Phil. 4:6)
Do you ever cross rivers before you come to them, dread troubles that never come, expect evil from the Lord instead of good? In other words is your soul full of unnecessary care? For that is what the word "careful" means - unnecessary care.
"Do not worry" is a plain and simple command, but it is such a difficult one to follow. M. D. Babcock has given a few beneficial suggestions for the person who feels defeated because of the common ailment of worry. "The anxious Christian hurts more than himself; he hurts the faith of those who know him and the good name of his Lord Who has promised to supply all of his needs. There is nothing which we cannot pray about. Go deeper into the text: "But in everything by prayer and supplication let your requests be known unto God." What we can take to God we can trust to God. What we put our fidelity into, He will perfect by His faithfulness. While we work for the best, He works the best for us. We may not succeed as we hope; we may have discipline we little expected, but the Father knows what his child needs. What God has for us to do we can do, or to bear we can bear. Is there not enough in His ocean to fill our pitcher? With the need of every day will come His promised supply - "My grace is sufficient for thee."
Do not forget the words further on in the text: "with thanksgiving." Be on the lookout for mercies. Blessings brighten when we count them. Out of the determination of the heart the eyes see. If you want to be gloomy there's gloom enough to keep you glum; if you want to be glad there's gleam enough to keep you glad. Better lose count in enumerating your blessings than lose your blessings in telling your troubles.
Unbraid the verse into three
cords and bind yourself to God with them in trustful, prayerful,
thankful bonds - Anxious for nothing. Prayerful for everything,
Thankful for anything - "and the peace of God which passeth
all understanding shall keep your hearts and minds through Christ
Jesus."
From Thoughts For Everyday Living
Psalm 42
1 As the deer pants for streams of water, so my soul pants for you, O God.
2 My soul thirsts for God, for the living God. When can I go and meet with God?
3 My tears have been my food day and night, while men say to me all day long, "Where is your God?"
4 These things I remember as I pour out my soul: how I used to go with the multitude, leading the procession to the house of God, with shouts of joy and thanksgiving among the festive throng.
5 Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God. My soul is downcast within me; therefore I will remember you from the land of the Jordan, the heights of Hermon - from Mount Mizar.
7 Deep calls to deep in the roar of your waterfalls; all your waves and breakers have swept over me.
8 By day the LORD directs his love, at night his song is with me - a prayer to the God of my life.
9 I say to God my Rock, "Why have you forgotten me? Why must I go about mourning, oppressed by the enemy?"
10 My bones suffer mortal agony as my foes taunt me, saying to me all day long, "Where is your God?"
11 Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God.
The Method of
Centering Prayer
The Prayer of Consent
By Thomas Keating"Be still and know that I am God." Psalm 46:10
Contemplative Prayer
We may think of prayer as thoughts or feelings expressed in words.
But this is only one expression. In the Christian tradition Contemplative
Prayer is considered to be the pure gift of God. It is the opening
of mind and heart - our whole being - to God, the Ultimate Mystery,
beyond thoughts, words, and emotions. Through grace we open our
awareness to God whom we know by faith is within us, closer than
breathing, closer than thinking, closer than choosing - closer
than consciousness itself.
Centering Prayer
Centering Prayer is a method designed to facilitate the development
of Contemplative Prayer by preparing our faculties to receive
this gift. It is an attempt to present the teaching of earlier
times in an updated form. Centering Prayer is not meant to replace
other kinds of prayer: rather it casts a new light and depth
of meaning on them. It is at the same time a relationship with
God and a discipline to foster that relationship. This method
of prayer is a movement beyond conversation with Christ to communion
with Him.
Theological Background
The source of Centering Prayer, as in all methods leading to
Contemplative Prayer, is the indwelling Trinity: Father, Son,
and Holy Spirit. The focus of Centering Prayer is the deepening
of our relationship with the living Christ. It tends to build
communities of faith and bond the members together in mutual
friendship and love.
Listening to the Word of
God in Scripture
Listening to the word of God in Scripture (Lectio Divina) is
a traditional way of cultivating friendship with Christ. It is
a way of listening to the texts of Scripture as if we were in
conversation with Christ and He were suggesting the topics of
conversation. The daily encounter with Christ and reflection
on His word leads beyond mere acquaintanceship to an attitude
of friendship, trust, and love. Conversation simplifies and gives
way to communing. Gregory the Great
(6th century) in summarizing the Christian contemplative tradition
expressed it as "resting in God." This was the classical
meaning of Contemplative Prayer in the Christian tradition for
the first sixteen centuries.
Wisdom Saying of Jesus
Centering Prayer is based on the wisdom saying of Jesus in the
Sermon on the Mount :
"...But 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 repay you."
Matthew 6.6 (New American Bible)
It is also inspired by writings of major contributors to the
Christian contemplative heritage including John Cassian, the
anonymous author of The Cloud of Unknowing, Francis de Sales,
Teresa of Avila, John of the Cross, Thérèse of
Lisieux, and Thomas Merton.
Centering Prayer Guidelines
I. Choose a sacred word as the symbol of your intention to consent
to God's presence and action within. (cf. Open Mind, Open Heart,
chap. 5)
1. The sacred word expresses our intention to consent to God's
presence and action within.
2. The sacred word is chosen during a brief period of prayer
asking the Holy Spirit to
inspire us with one that is especially suitable for us.
a) Examples: God, Jesus, Abba, Father, Mother, Mary, Amen.
b) Other possibilities: Love, Peace, Mercy, Listen, Let Go, Silence,
Stillness, Faith, Trust, Yes.
The Guidelines
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.
*thoughts include body sensations, feelings, images, and reflections
3. Instead of a sacred word a simple inward glance toward the
Divine Presence or noticing one's breath may be more suitable
for some persons. The same guidelines apply to these symbols
as to the sacred word.
4. The sacred word is sacred not because of its inherent meaning
but because of the meaning we give it as the expression of our
intention and consent.
5. Having chosen a sacred word, we do not change it during the
prayer period because that would be to start thinking again.
II. 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.
1. "Sitting comfortably" means relatively comfortably
so as not to encourage sleep during the time of prayer.
2. Whatever sitting position we choose, we keep the back straight.
3. We close our eyes as a symbol of letting go of what is going
on around and within us.
4. We introduce the sacred word inwardly as gently as laying
a feather on a piece of absorbent cotton.
5. Should we fall asleep upon awakening we continue the prayer.
III. When engaged with your
thoughts, return ever-so-gently to the sacred word.
1. "Thoughts" is an umbrella term for every perception,
including sense perceptions, feelings , images, memories, plans,
reflections, concepts, commentaries, and spiritual experiences.
2. Thoughts are an inevitable, integral and normal part of Centering
Prayer.
3. By "returning ever-so-gently to the sacred word"
a minimum of effort is indicated. This is the only activity we
initiate during the time of Centering Prayer.
4. During the course of Centering Prayer, the sacred word may
become vague or disappear.
IV. At the end of the prayer
period, remain in silence with eyes closed for a couple of minutes.
1. The additional 2 minutes enables us to bring the atmosphere
of silence into everyday life.
2. If this prayer is done in a group, the leader may slowly recite
a prayer such as the Lord's Prayer while the others listen.
Some Practical Points
1. The minimum time for this prayer is 20 minutes. Two periods
are recommended each day, one first thing in the morning and
the other in the afternoon or early evening. With practice the
time may be extended to 30 minutes or longer.
2. The end of the prayer period can be indicated by a timer which
does not have an audible tick or loud sound when it goes off.
3. Possible physical symptoms during the prayer:
a. We may notice slight pains, itches, or twitches in various
parts of the body or a
generalized sense of restlessness. These are usually due to the
untying of emotional knots in the body.
b. We may notice heaviness or lightness in our extremities. This
is usually due to a deep level of spiritual attentiveness.
c. In all cases we pay no attention and ever so gently return
to the sacred word.
4. The principal fruits of the prayer are experienced in daily
life and not during the prayer period.
5. Centering Prayer familiarizes us with God's first language
which is silence.
Points for Further Development
1. During the prayer period, various kinds of thoughts may arise.
a. Ordinary wanderings of the imagination or memory.
b. Thoughts and feelings that give rise to attractions or aversions.
c. Insights and psychological breakthroughs.
d. Self-reflections such as, "How am I doing?" or,
"This peace is just great!"
e. Thoughts and feelings that arise from the unloading of the
unconscious.
f. When engaged with any of these thoughts return ever so gently
to your sacred word.
2. During this prayer we avoid analyzing our experience, harboring
expectations, or aiming at some specific goal such as:
a. Repeating the sacred word continuously.
b. Having no thoughts.
c. Making the mind a blank.
d. Feeling peaceful or consoled.
e. Achieving a spiritual experience.
(cf. Open Mind, Open Heart, chap. 6-10)
Ways to Deepen Our Relationship
with God
1. Practice two 20-30 minute periods of Centering Prayer daily.
2. Listen to the Word of God in Scripture and study Open Mind,
Open Heart.
3. Select one or two of the specific practices for everyday life
as suggested in Open Mind, Open Heart, chap. 12.
4. Join a weekly Centering Prayer Group.
a. It encourages the members of the group to persevere in their
individual practices.
b. It provides an opportunity for further input on a regular
basis through tapes, readings, and discussion.
c. It offers an opportunity to support and share the spiritual
journey.
What Centering Prayer Is
and Is Not
a. It is not a technique but a way of cultivating a relationship
with God.
b. It is not a relaxation exercise but it may be refreshing.
c. It is not a form of self-hypnosis but a way to quiet the mind
while maintaining its alertness.
d. It is not a charismatic gift but a path of transformation.
e. It is not a para-psychological experience but an exercise
of faith, hope and selfless love.
f. It is not limited to the "felt" presence of God
but is rather a deepening of faith in God's abiding presence.
g. It is not reflective or spontaneous prayer, but simply resting
in God.
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Just for today, you never have to use again.
Never Alone Never Again
(neveralone_neveragain)
Jimmy K.
---
*****************************
"My gratitude speaks...
When I care and
When I share with others
the N.A. way."
*****************************
Peace.
Bill
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