Keep thoroughly conversant with the truths of our holy faith

"Those who are incapable of meditation should supply its place in the manner we will explain.

The incapacity for methodic or discursive meditation to which we refer must not be due to carelessness or want of earnestness in advancing in the spiritual life. With the trials of distractions and aridities we shall deal later. All are agreed that as soon as affections and aspirations can be made, we are to cease from meditation except in so far as it helps to enkindle again the feelings, to animate the affections the more. Some souls of affectionate character can with little consideration engage in affections and aspirations, others of generous disposition after a brief period feel no need of meditation for their union with God. Many after a certain period can freely engage in loving communion with God. Yet no matter what the reason is that renders meditation impossible or unsuitable for prayer, every religiously minded person must keep thoroughly conversant with the truths of our holy faith.

This can be done in various ways. While at the time of prayer we give ourselves to the impulses of love, at some other time we ought to study carefully the truths of our holy faith. So our Holy Mother St Teresa warned her nuns never to neglect the study of the catechism. So it is important to examine carefully a book giving a detailed explanation of the catechism, or to attend sermons or instructions which will give this explanation.

Our Holy Mother the Church in her great cycle of feasts recalls to us in a solemn manner the various mysteries of our holy faith and enacts again, as it were, the life of Our Saviour. We must enter into this spirit of the Church... by following closely the liturgy og the Church our appreciation of the truths of our  holy faith must necessarily grow intensely. We know it so happened with the two Saints Teresa and other Carmelites.

If we find we can practice the prayer of meditation by occasionally or even frequently or constantly recalling from a book the thoughts that are the matter of our meditations, we must not neglect to do so.

To those souls who are desirous of close union with God and who complain that they cannot practice mental prayer, we can, with our Holy Mother Saint Teresa, recommend the very slow, deliberate recitation of vocal prayer with full attention to its meaning and with expansion or paraphrase when possible. St Teresa testifies she knew a person who reached the sublimest heights of contemplation by the practice of very carefully made vocal prayer. Our office and other vocal prayers when recited with due devotion should be very helpful in promoting the spirit of mental prayer and the habit of recollection. There are many paraphrases of the Lord's Prayer and other prayers which may be found helpful.

Another substitute for meditation is very slow, carefully made spiritual reading. At every phrase or thought a lengthy pause should be made in order to elicit from it as many affections as possible, then the next thought should be similarly treated."

-- Way of Perfection for the Laity by Fr Kevin, ocd

A contemplative life means a life of close union with Him

"A contemplative life means a life of constant recollection of the presence of God and a life of close union with Him. The best way to foster this life is to acquire a habit of mental prayer. It is for this reason that Carmelites are commanded to live in retirement, 'meditating day and night on the law of the Lord and watching in prayers, unless otherwise suitably employed' (Primitive Rule).

In order, then, to live up to the Carmelite spirit, it is necessary to aim at the acquisition of the habit of mental prayer. It is, therefore, very necessary to consider in some detail the subject of mental prayer.

Mental prayer is usually called 'meditation' and it is thus named in the next number of the Rule. But meditation strictly is but the first stage of mental prayer.

It is difficult to draw a hard and fast line between vocal and mental prayer. For the present it is sufficient to say that vocal prayer is the union of our hearts with God by the use of formulae ordinarily ready-made which are recited with a pause not sufficient for more than a passing attention to the words. Mental prayer is the union of hearts with God brought about by making formulae, if they are used at all, the product of our own minds, or by a loving intercourse between God and the soul.

We have stated that meditation is the first stage of mental prayer. Meditation is a deep, loving consideration of the truths of our holy faith leading us to appreciate them as we ought, with a determination to regulate our lives accordingly. The word thus means more than it would seem to imply at first. Bare consideration would be study, not prayer, but in the statement just made the three essential elements of the prayer are contained. There are thus required an act of the intellect or intelligence in the deep consideration of these truths and two acts of the will by which we are urged to a love of them and to an earnest resolve to prove our appreciation of them. Those who wish to make a genuine start in the art of prayer must undertake this work. We shall deal later with those who are apparently incapable of doing this. We must do our best according to the powers or opportunities we have, to penetrate into the truths of our holy faith, to realize their import and significance and bring them home clearly and intimately to ourselves. That is, we must consider these truths as being our very own and realize what practical consequences result therefrom for us, and this consideration must lead us to the deep, earnest conviction that our faith is grand beyond all we can conceive or hope for, that in it and in the consolations it affords is the true happiness only to be found, that our greatest advantage is to live according to its highest maxims. This consideration must lead us to the fixed resolve that we will follow out these maxims whatever the cost. The truths to which we refer embrace also all the virtues as they are taught in sound asceticism.

Bare considerations will not do the work we have described. The discipline of our own will is the chief point, to bring it to the fixed determination to do in all things the Holy Will of God. The prayer, as far as it is prayer, consists in those acts of the will of love and resolution which are the result of our considerations. It will be of great advantage if even from the beginning these considerations are made in a loving manner. According to the  different mystery or truth or virtue we are considering the acts of the will vary, and embrace eventually acts of the love of God in all its forms or acts of all the virtues, theological and moral. To mention but a few, there are the acts of faith, hope, charity, praise, thanksgiving, reverence, honour, adoration, glorification, obedience, humility, contrition, compunction, satisfaction, sympathy, resignation, patience, prudence, fortitude, temperance, love of our neighbour, petition, forgiveness of injuries. We have purposely mentioned many between which there is but a shade of difference because every shade is of consequence.

We have indicated the work that has to be done. The next point is how to do it. Is method necessary? Has any method among the many proposed a special advantage over the others? These questions cannot be answered because it depends entirely on the individual. If method proves useful, it should be employed. If a special method serves the purpose better than others, it ought to be used. In most cases, especially when persons are beginning to acquire the art of prayer, system in making meditation in a manner suited to their dispositions is very necessary.

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The work we have described cannot be neglected by anyone who has any anxiety for an interior life, but it need not necessarily be done through methodic meditation. Those who are capable of making meditation should not neglect it and should continue it as long as they can use it with profit."

-- Way of Perfection for the Laity by Fr Kevin, ocd

The fruit to be derived from prayer and meditation

"Since this short treatise speaks of prayer and meditation, it will be well to state in a few words what is the fruit which may be derived from this holy exercise, so that men may give themselves to it with more willing heart.  It is a well known fact that one of the greatest hindrances we have to attaining our final happiness and blessedness, is the evil inclination of our hearts, the difficulty and dullness of spirit we have in respect to good rules; for, if this was not in the way, it would be the easiest thing possible to run in the path of virtues, and attain to the end for which we were created.  Concerning which the Apostle says, "I delight in the Law of God, according to the inward man; but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin." (Rom. 7:22-23)  This, then, is the universal cause of all our evil.  One of the most efficacious means for overcoming this dullness and difficulty, and for facilitating this matter, is devotion; for as St. Thomas says, "Devotion is nothing else than a certain readiness and aptitude for doing good."  For this takes away from our mind all that difficulty and dullness, and makes us quick and ready for all good.  It is a spiritual refection, a refreshment, like the dew of Heaven, a breath and inspiration of the Holy Spirit, a supernatural affection.  It so orders, strengthens, and transforms a man's heart, that it imparts a new taste and inspiration for spiritual things, a new distaste and abhorrence for sensible things.  The experience of every day shows us this.  For when a spiritually minded person rises from deep devout prayer, then straight away all his good resolutions are renewed, together with fervor and determination to do good; the desire then to please, and to love, a Lord so good and kind as He has then shown Himself to be, a willingness to endure fresh troubles, and chastenings, even to shedding blood for His sake, then, finally, all the freshness of soul is renewed and blooms again.

If you ask me, by what means so powerful and noble an affection of devotion is attained, the same holy teacher answers that it is by meditation and contemplation of diving things;  for from deeply meditating and pondering over these things there springs up this disposition, and affection in the will, which is called devotion;  and this stirs and moves us to all good.  It is on this account that this holy and religious exercise is so extolled and commended by all the Saints, as being The Means of acquiring devotion, which, though it is but one virtue only, yet it disposes and moves one to all the other virtues, and exists as a general stimulus to them all.
If you would see how true this is, hear how plainly St. Bonaventure declares it in these words:

"If you would suffer patiently the adversities and miseries of this life, be a man of prayer.  If you would gain power and strength to overcome the temptations of the enemy, be a man of prayer.  If you would mortify your will with all its affections and lusts, be a man of prayer.  If you would understand the cunning devices of Satan, and defend yourself against his deceits, be a man of payer.  If you would live joyfully, and with sweetness walk in the path of penitence and sorrow, be a man of prayer.  If you would drive out the troublesome gnats of vain thoughts and cares from your soul, be a man of prayer.  If you would sustain your soul with the richness of devotion, and kept it ever full of good thoughts and desires, be a man of prayer.  If you would strengthen and confirm your heart in the pilgrimage with God, be a man of prayer.  Lastly, if you would root out from your soul every vice and in their place plant the virtues, be a man of prayer, for in this is obtained the unction and grace of the Holy Spirit who teaches all things.
"And besides all this, if you would climb to the height of contemplation, and delight in the sweet embraces of the Bridegroom, exercise yourself in prayer, for this is the way by which the soul mounts up to contemplation and to the taste of heavenly things.
"You see, then, of how great virtue and power is prayer, and for proof of all that has been said (to say nothing of Holy Scripture) let this now be sufficient assurance that we have seen and heard, and see, day by day, many simple persons who have attained to all these things above mentioned and to others greater, through the exercise of prayer."

Thus far the words of St. Bonaventure.Then, what richer treasure? What field can be found more fertile, yielding more abundantly than this?  Hear also what another most religious and holy doctor, speaking of this same virtue, says:

"In prayer the soul is cleansed from sin, pastured with charity, confirmed in faith, strengthened in hope, gladdened in spirit.  By prayer the inward man is directed aright, the heart is purified, the truth discovered, temptation overcome, sadness avoided, the perceptions renewed, languishing virtue restored, lukewarmness dismissed, the rust of vices done away;  and in it there do not cease to come forth living sparkles of heavenly desires, with which the flame of divine love burns.  Great are the excellencies of prayer, great are its privileges!  Before it Heaven is opened, secrete things are made manifest, and to it the ears of God are ever attentive." (St. Lawrence Justinian, In Signo Vitae)

This now is sufficient to show in some way what is the fruit of this holy exercise."

-- Treatise on prayer and meditation by St Peter of Alcantara

** St Peter of Alcantara is a very important holy man in the history of the Reform. He encouraged, counseled and defended St Teresa of Avila in her reform. A reference in the book of her Life and another one in Foundations have led scholars to believe that she read this tiny book.

Keep yourself simply and peacefully attentive to the prayer of Jesus within you

"Fear not, O my soul, these apparently extravagant expressions, this idea of submersion in God, of being invaded by God, which amounts to the same thing; for God never invades you except for the sake of submerging you, so to speak, in the ocean of light and of love which He is.

The Eucharist of Jesus leads you directly to this grace. Do not stand in dread of any foolish pretence or irreverent presumption. The Eucharist itself supplies you with wings strong enough to lift you so high, yes, even unto the Lord Most High, Jesus.

Remember, then, that just as it is now not you, but He who lives in you, so it is not so much you who pray; it is He who prays in you.

I implore you to let go all your reasoning; do not wear your mind with that philosophy. Rather, stop torturing yourself; keep yourself simply and peacefully attentive to the prayer of Jesus within you. Can one imagine any activity comparable to that of a soul who rises to her God through the very activity whereby Jesus lifts His gaze to His Father in the love of the Father and of the Son?

It is then that you find yourself, as it were, immersed in God, invaded by God. And it is the Eucharist living in you which obtains for you this ineffable privilege!

What Jesus did on the mountain when He passed the night in the prayer of God, He renews in you whom He constitutes, at this hour, a kind of mountain of God, a lofty mountain, a high-ridged mountain, a mountain in which it has pleased God to dwell.

What was it He was doing? Was He praying for someone greater than Himself? Yes indeed, insofar as He was man. Did He humble Himself, soliciting some grace? The Gospel tells us nothing; rather does it seem to suggest something sublime by those words: in the prayer of God.

What is that prayer? It is the eternal contemplation of God, of His beauty, of His infinite love. Can one imagine a more sublime prayer than that which God makes eternally within Himself, when He contemplates and loves His sovereign majesty? That is where the soul of my Saviour spent its nights and its days; that was His prayer. He would teach you to give yourself up to it with all your own soul.

Of course, Jesus here below lived at the same time in His soul as if in heaven; He was always in possession of the clear face-to-face vision, the vision of the Word and, through that Word, of the entire Trinity; Jesus alone could enjoy, even on earth, the fullness of the prayer of God.

He alone was thus in the full noonday of divine glory, in the bosom of that Father who became His sacred oratory. God He was, Himself, in His own prayer; it was Himself He contemplated, the Word of the Father, and loved eternally. As man, His soul entered into the prayer of the God who He was. He penetrated into God, immersed Himself therein. He contemplated the greatness of God, His infinite bounty; He loved them in God's contemplation of His own grandeurs and in the infinite love God necessarily bears toward them. What is that but entering into the prayer of God? Carried away by the impulse of love from the Holy Spirit, His blessed soul went forth to the Father, to the Son who He was, to the Holy Spirit, while at the same time it submerged itself in the abyss of the divine perfections.

Who has ever heard of such a prayer? Can it become ours? And, if so, what can it not obtain for us?

The Eucharist, living in the depths of our soul, introduces us to that prayer. At that moment, forming but one thing with Jesus Christ, entering into a mysterious participation in all that He is, all that He has, we are carried away by Him into the movements of His soul. Immersed in it, invaded by it, we participate in His prayer of God. Do we realized that?

Where does He lead us? Into the treasures of His wisdom and knowledge, into the riches of divine light and intensity. That is, of course, His privilege; but in proportion to our silent attention, our recollection and self-donation of the soul, at that most precious hour, this prayer inundates us with the graces of the Saviour.

What heavenly moments, yes, blessed moments, when ravished out of ourselves, we enjoy insofar as we are permitted to enjoy it here below, the most intimate communion with God, Father, Son, Spirit of Love; it is the prelude and the pledge of the beatific vision."

-- Pledge of Glory: Eucharistic Meditations based on the Prayer of Sister Elizabeth of the Trinity by Dom Eugene Vandeur

III. The Meditation

"Once the preparation and the reading are finished, there follows the meditation. A person will meditate on those thoughts which have seemed particularly striking, seeking to penetrate into their meaning and to derive from them considerations that can convince the mind and move the will to act. If the subject allows it, one must use the help of the imagination to represent the subject in a living and striking image. St Teresa makes the suggestion to imagine Our Lord near us or within us, that we gaze upon Him while we speak to Him. She even advises one to make use of a holy card or picture.

At the beginning, the number of considerations will be rather large. A that time it is necessary to enlighten and instruct the mind and to persuade the soul. One must take care then not to abandon the meditation when there is only a slight movement of the will. If the mind is not sufficiently enlightened or convinced, there is danger that such a movement or emotion will only be superficial.

On the other hand, when the will is thoroughly moved, the work of the understanding must be suspended. To continue it would be study, or in any case, work unrelated to our purpose and harmful to prayer properly so called, because the only aim of meditation is to dispose the mind to contemplation and the will to resolutions and acts of love."

-- The Spirit and Prayer of Carmel by Fr François Jamart, ocd