To See With the Heart
A Brief Guide to the Mystery of the Contemplation
In the Glossary
of Terms I have collected
references to the prayer as discussed in the Golden House of God. The
Sanctuary reveals God’s Ladder of Love, His Jacob’s Ladder to heaven in
the contemplation. On the diagram we she how our Heavenly Father has
planned His Sanctuary as His working or intentional plan in the prayer.
The three theological virtues are marked with the green letters to the
right on the diagram: A
(faith); B (hope) and C (charity).
The numerals (brown on the diagram) refers to the nine stages of the prayer as St. Teresa of Avila defined them as well as to the nine rungs of John’s of the Cross ladder of love. They are,
As to the importance of the contemplation I quote the theologian Karl Rahner who expressed this truth with particular boldness, “The Christian of the future will be a mystic (contemplative) or not exist at all.” [1] In one of his letters Abbot Chapman said, “The easiest way to draw one’s attention to God is to forget everything else.” Easier said than done. When we try to explain what takes place when we draw our attention to God, this endeavor is so spiritual that it is difficult to express this in words. It is easier to say what this is not: that is an endeavor without thoughts, words or superficial feelings.
Most of us have in spite of this experienced occasionally the mystery behind the contemplation. Those who have been given keen sensitivity and openness – as artists – do this quiet often. In as few words as possible this means to be ravished from oneself when facing something beautiful. Most of us have been to some exceptionally beautiful places like being at the seashore at sunset and so to say been enchanted by this artistic beauty of God’s creation. We feel as we forget ourselves for a brief moment: are ravished in speechless wonder and awe.
This happens relatively often when our faith begins to reach deeper levels, as for example in the adoration of the blessed sacrament. We look at our wristwatch before kneeling down and after a moment when we check the time again three hours have passed instead of this brief moment of one and a half minute we thought had passed. We know that we have been “somewhere else,” in a place beyond space, time and all sorrows.
You can try the first or beginning step of contemplation [2] if you willingly offer some 30 minutes of your time. I have selected a picture of our Lord and Redeemer to contemplate because the Sanctuary of the Tabernacle above is a prefiguration of Him and reveals the only movement of His Sacred Heart, to draw our souls to Him, "I will draw all men to myself." (Jn 12. 32). In this context we have to bear in mind the difference between a sign and an image or by the words of Edith Stein,
Now the Sanctuary of the Tabernacle is as whole in the light of Christ’s incarnation more than a bundle of signs as it was in the Old covenant. It is an art gallery of sacred images or symbols which God reveals for our spiritual education and an intentional plan on His behalf in our Christification. Every iconographer and religious artist opens a window for us to heaven by his art, and in spite of the fact that John of the Cross was foremost contemplative, theologian and poet, he was also a talented artist as we can see by the picture he drew of the cross (Med. 44). John of the Cross new also what the “Crucified One” demanded from him as an artist,
Keeping this in mind the Sanctuary of the Tabernacle reveals actually the Science of the Cross. In this context is meant the ancient meaning of the word: wisdom. It reveals what lived in the Heart of God the Father and the Sacred Heart of Jesus “before the world was made” that we would be “holy and faultless before Him in love” (Ep 1. 4). The love is enkindled in the contemplation and this is what it is all about.
All that I ask you, dear reader, to do is to gaze at the picture of Jesus above for a while. As to become better recollected it is of help to slow one’s breath. Refuse all messages from other things around you. Look at Him peacefully and literally open your person in front of Him. Almost immediately this new endeavor to perceive will open new and before unknown challenge or possibilities. You will discern a growing peace within and how the restless activity of the mind slows down and all sense of time changes. It is as you begin to discern the picture in a new way and it has something to say. The distance between the subject and the object begins gradually to melt away. A bridge of communication has been built and the wall of separation has been removed once and for all. A contact has sprung to life: an encounter. You have walked into the world of true relationship and given the “healed eye” (Lk 11. 35) change to see. A communication on a far deeper level of being has been established. This takes always place when the superficial mind has been quieted and recollection becomes predominant in the consciousness.
While our minds are distracted and the discursive reason is predominant and active a flow of thoughts and images bursts continuously forth in the imagination (as well as the memory). In this little experiment you have learnt the methodology behind ravishment: to become enchanted. Thus we approach the world beyond thoughts and words.
This is how we can concentrate our attention and watchfulness in the world of prayer and adoration. Involuntarily this sacred image of our Lord and Redeemer enkindles love within and we dwell in His presence in charitable attention, but this attitude is the core of a true contemplation as John of the Cross defined it. This is Teresa’s of Avila formula mirar que le mirar: to look at Him who looks at us! And she reminded her spiritual daughters on the fact that she didn’t expect them to think much, but to love much. In our daily prayer our charitable watchfulness grows gradually more and as has been said in the Church for ages: Ubi caritas et amor, Deus ibi est – where the charity and love are dominant, there is God. We love and are loved and become like our Beloved and locus of our love. In the charitable real presence of the prayer we rest in the life giving rays of the Christ’s eye, or by the words of the Swedish contemplative Hjalmar Ekström,
It is only by complete self denial and by offering oneself completely into the hands of God that the almond blossoms of the sanctification begin to bloom in all their beauty in the lovable rays of the Seven days sun. This is the grace of our Royal Archetype – Christ Jesus – when we embrace His person in passionate love. And His graceful image begins to appear in an authentic manner in the deep of our being or by the words of Meister Eckhart,
It are the last remains of the ego of selfishness which are like a veil or mist that covers the heart and makes it unable to see. That is why this purification in this Recycling Plant of the Holy Spirit is so urgent as to restore the purity of the baptismal grace. When this ego of selfishness dies on the golden altar in the Holy the veil is removed and St. Paul’s words are realized once again in a human soul before the eyes of the white nation of everlasting joy,
The numerals (brown on the diagram) refers to the nine stages of the prayer as St. Teresa of Avila defined them as well as to the nine rungs of John’s of the Cross ladder of love. They are,
(1) Vocal prayer
(2) Prayer of outer recollection
(3) Prayer of inner recollection
(4) Prayer of rest
(5) Prayer of union with discerning of the real presence in the heart
(6) Prayer of union with suspension in love
(7) Prayer of union with transport of the spirit
(8) Prayer of union in the flight of the spirit
(9) Prayer of union in the spiritual matrimony
(2) Prayer of outer recollection
(3) Prayer of inner recollection
(4) Prayer of rest
(5) Prayer of union with discerning of the real presence in the heart
(6) Prayer of union with suspension in love
(7) Prayer of union with transport of the spirit
(8) Prayer of union in the flight of the spirit
(9) Prayer of union in the spiritual matrimony
As to the importance of the contemplation I quote the theologian Karl Rahner who expressed this truth with particular boldness, “The Christian of the future will be a mystic (contemplative) or not exist at all.” [1] In one of his letters Abbot Chapman said, “The easiest way to draw one’s attention to God is to forget everything else.” Easier said than done. When we try to explain what takes place when we draw our attention to God, this endeavor is so spiritual that it is difficult to express this in words. It is easier to say what this is not: that is an endeavor without thoughts, words or superficial feelings.
Most of us have in spite of this experienced occasionally the mystery behind the contemplation. Those who have been given keen sensitivity and openness – as artists – do this quiet often. In as few words as possible this means to be ravished from oneself when facing something beautiful. Most of us have been to some exceptionally beautiful places like being at the seashore at sunset and so to say been enchanted by this artistic beauty of God’s creation. We feel as we forget ourselves for a brief moment: are ravished in speechless wonder and awe.
This happens relatively often when our faith begins to reach deeper levels, as for example in the adoration of the blessed sacrament. We look at our wristwatch before kneeling down and after a moment when we check the time again three hours have passed instead of this brief moment of one and a half minute we thought had passed. We know that we have been “somewhere else,” in a place beyond space, time and all sorrows.
You can try the first or beginning step of contemplation [2] if you willingly offer some 30 minutes of your time. I have selected a picture of our Lord and Redeemer to contemplate because the Sanctuary of the Tabernacle above is a prefiguration of Him and reveals the only movement of His Sacred Heart, to draw our souls to Him, "I will draw all men to myself." (Jn 12. 32). In this context we have to bear in mind the difference between a sign and an image or by the words of Edith Stein,
Contrast becomes
apparent as soon as we take into account the difference between sign and image. Understood as a likeness – the image points to what
is imaged through an inner similarity; whoever sees it will immediately
be directed through it to the original that he recognizes therein or
that he learns to know through it. [3]
Now the Sanctuary of the Tabernacle is as whole in the light of Christ’s incarnation more than a bundle of signs as it was in the Old covenant. It is an art gallery of sacred images or symbols which God reveals for our spiritual education and an intentional plan on His behalf in our Christification. Every iconographer and religious artist opens a window for us to heaven by his art, and in spite of the fact that John of the Cross was foremost contemplative, theologian and poet, he was also a talented artist as we can see by the picture he drew of the cross (Med. 44). John of the Cross new also what the “Crucified One” demanded from him as an artist,
But the Crucified One
demands from the artist more than mere portrayal of the image. He
demands that the artist, just as every other person, follow him: that
he both make himself and allows himself to be made into an image of the
one who carries the cross and is crucified.
Expressing the image externally can be a hindrance to doing so internally, but by no means must be so; actually, it can serve the process of interior transformation because only with the production of the external expression will the inner image be fully formed and interiorly adapted. In this manner, when no obstacle is placed in its path, it becomes an interior representation that urges the artist to effectively reproduce it in action, that is, by way of imitation, externally. [4]
Expressing the image externally can be a hindrance to doing so internally, but by no means must be so; actually, it can serve the process of interior transformation because only with the production of the external expression will the inner image be fully formed and interiorly adapted. In this manner, when no obstacle is placed in its path, it becomes an interior representation that urges the artist to effectively reproduce it in action, that is, by way of imitation, externally. [4]
Keeping this in mind the Sanctuary of the Tabernacle reveals actually the Science of the Cross. In this context is meant the ancient meaning of the word: wisdom. It reveals what lived in the Heart of God the Father and the Sacred Heart of Jesus “before the world was made” that we would be “holy and faultless before Him in love” (Ep 1. 4). The love is enkindled in the contemplation and this is what it is all about.
All that I ask you, dear reader, to do is to gaze at the picture of Jesus above for a while. As to become better recollected it is of help to slow one’s breath. Refuse all messages from other things around you. Look at Him peacefully and literally open your person in front of Him. Almost immediately this new endeavor to perceive will open new and before unknown challenge or possibilities. You will discern a growing peace within and how the restless activity of the mind slows down and all sense of time changes. It is as you begin to discern the picture in a new way and it has something to say. The distance between the subject and the object begins gradually to melt away. A bridge of communication has been built and the wall of separation has been removed once and for all. A contact has sprung to life: an encounter. You have walked into the world of true relationship and given the “healed eye” (Lk 11. 35) change to see. A communication on a far deeper level of being has been established. This takes always place when the superficial mind has been quieted and recollection becomes predominant in the consciousness.
While our minds are distracted and the discursive reason is predominant and active a flow of thoughts and images bursts continuously forth in the imagination (as well as the memory). In this little experiment you have learnt the methodology behind ravishment: to become enchanted. Thus we approach the world beyond thoughts and words.
This is how we can concentrate our attention and watchfulness in the world of prayer and adoration. Involuntarily this sacred image of our Lord and Redeemer enkindles love within and we dwell in His presence in charitable attention, but this attitude is the core of a true contemplation as John of the Cross defined it. This is Teresa’s of Avila formula mirar que le mirar: to look at Him who looks at us! And she reminded her spiritual daughters on the fact that she didn’t expect them to think much, but to love much. In our daily prayer our charitable watchfulness grows gradually more and as has been said in the Church for ages: Ubi caritas et amor, Deus ibi est – where the charity and love are dominant, there is God. We love and are loved and become like our Beloved and locus of our love. In the charitable real presence of the prayer we rest in the life giving rays of the Christ’s eye, or by the words of the Swedish contemplative Hjalmar Ekström,
Yes, everything
drowns in the lucid silence of God and attains unity: everything
becomes lucid, everything becomes like a crystal – until we return to
ourselves for a moment and everything is covered by a mist from the
ground of the heart. But even while such a mist is predominant the
heart is convinced that the lucidity is at hand, although not
discerned. And a message arrives from the heart: not struggle, not
judge, not persevere your own life, don’t try to feel! – In this way
the heart opens again and expands still further and is illuminated and
filled with such sweetness and burns in such a life, that the body
shivers and trembles (is consummated like the fire devours the candle –
and the life bursts forth like a flower). [5]
It is only by complete self denial and by offering oneself completely into the hands of God that the almond blossoms of the sanctification begin to bloom in all their beauty in the lovable rays of the Seven days sun. This is the grace of our Royal Archetype – Christ Jesus – when we embrace His person in passionate love. And His graceful image begins to appear in an authentic manner in the deep of our being or by the words of Meister Eckhart,
If this birth really
happens no creature can hinder thee, all points thee to God and this
birth. [6]
It are the last remains of the ego of selfishness which are like a veil or mist that covers the heart and makes it unable to see. That is why this purification in this Recycling Plant of the Holy Spirit is so urgent as to restore the purity of the baptismal grace. When this ego of selfishness dies on the golden altar in the Holy the veil is removed and St. Paul’s words are realized once again in a human soul before the eyes of the white nation of everlasting joy,
And this veil will not be taken away till they turn to the
Lord (2 Cor 3. 16)
[1].
“The Spirituality of the Church of the Future,” in Concerns for the Church,
Theological Investigations 20.
[2]. As to further information on the nature of contemplation I recommend St. Teresa’s of Avila The Way of Perfection as her contemplation is based on Our Father (chapters 21-42). It is available in digital form at:
[3], The Science of the Cross, p. 39. Trans. by Josephine Koeppel, ICS Publications, Institute of Carmelite Studies, Washington D.C., 2002.
[4]. Ibid, pp. 12-13.
[5]. Mystikern Hjalmar Ekström, p. 212.
[6]. Meister Eckhart (Pfeiffer), p.24.
[2]. As to further information on the nature of contemplation I recommend St. Teresa’s of Avila The Way of Perfection as her contemplation is based on Our Father (chapters 21-42). It is available in digital form at:
[3], The Science of the Cross, p. 39. Trans. by Josephine Koeppel, ICS Publications, Institute of Carmelite Studies, Washington D.C., 2002.
[4]. Ibid, pp. 12-13.
[5]. Mystikern Hjalmar Ekström, p. 212.
[6]. Meister Eckhart (Pfeiffer), p.24.