Life Contemplative Life Practical

Originally published: Secausus, NJ: University Books, 1963.

Studies of the notion of theoria and of the contemplative life have often been restricted to Plato and Aristotle. This volume shows that aspirations to contemplation and the life of the intellect survived long after the classical period, turning into topics of heated debates, powerful arguments and original applications throughout the Hellenistic, imperial, and late antique periods. The introduction attempts to reconstruct all the problems pertaining to the contemplative life in Antiquity, and the twelve papers, written by distinguished scholars, offer a thorough study of the appropriation, criticism and transformation of Plato’s and Aristotle’s positions on the contemplative life, including its epistemological and metaphysical foundation. The volume ranges from Theophrastus to the end of Antiquity, including Jewish and Christian authors, with a focus on Platonism from Cicero to Damascius.

This book started out as a guidebook on the Contemplative Living Experience program, a spiritual formation program in contemplative life offered by Contemplative Outreach. It grew into a story about how a life dedicated to contemplative prayer can be transformed when one consents to the presence and action of God within, the divine indwelling. Because Julie’s teaching style comes out of her lived experience, the book also became part memoir and part practical application of Thomas Keating’s teaching. You will likely be able to relate to many of the examples from her life which will remind you of similar experiences you’ve had in your life, all in this exploration of contemplative prayer and its movement into a deeper relationship with the Ultimate Mystery.

Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart. Aristotle attempted to ground ethical life in human striving for happiness, yet he didn't understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.

Throughout the spiritual journey, God’s love engenders within every Christian active, contemplative, and solitary inclinations. Consequently, each person wants to do some good, to have a basic receptivity to God, and at times to be alone with God. As life unfolds, God’s love also calls forth within a person an overriding attraction toward one of those three orientations, which in due course impels the individual toward a corresponding vocational lifestyle: an apostolic life, a contemplative life, or an eremitic life. In this book, the authors identify the core features of those three vocational lifestyles. In light of each vocational core, they then discuss an ensemble of signs and patterns that point to an authentic calling from God. This study offers wisdom and insight to those pondering the mystery of their personal vocations, to those discerning their vocational direction, and to spiritual directors, formation personnel, ecclesial leadership, and Christian educators who accompany them in their quest.

There are so many Christians who do not appreciate the magnificent dignity of their vocation to sanctity, to the knowledge, love and service of God. There are so many Christians who do not realize what possibilities God has placed in the life of Christian perfection — what possibilities for joy in the knowledge and love of Him. There are so many Christians who have practically no idea of the immense love of God for them, and of the power of that Love to do them good, to bring them happiness. Why do we think of the gift of contemplation, infused contemplation, mystical prayer, as something essentially strange and esoteric reserved for a small class of almost unnatural beings and prohibited to everyone else? It is perhaps because we have forgotten that contemplation is the work of the Holy Ghost acting on our souls through His gifts of Wisdom and Understanding with special intensity to increase and perfect our love for Him. These gifts are part of the normal equipment of Christian sanctity. They are given to all in Baptism, and if they are given it is presumably because God wants them to be developed. Their development will always remain the free gift of God and it is true that His wise Providence sees fit to develop them less in some saints than in others. But it is also true that God often measures His gifts by our desire to receive them, and by our cooperation with His grace, and the Holy Spirit will not waste any of His gifts on people who have little or no interest in them.