The vast majority of honest seekers of God do not achieve a very deep Experience of contemplation, if any. There are two reasons. It is a complex topic that requires a good dose of guidance. Much more significantly, contemplation involves an increasing and costly level of self-sacrifice. Contemplation is the consequence of a generous response from God over a long period of time. Most importantly, this rare spiritual event is a total gift from God. Contemplation is an enhanced presence and enriched experience of God. In the normal flow of spiritual struggle, we encounter a dimension of resistance in our surrender to God. Only contemplation, a totally new and different presence of God, can make this spiritual advance possible. Here is the heart of the matter. In letting go and letting God act more than us who are entangled in many excessive attachments. In the experience of contemplation, the newly enriched presence of God makes clear what we have to give up to advance the process of personal transformation. We are in a situation where we are beginning to understand that we cannot make these changes on our own. The new encounter with God in the contemplative state frees the paralyzing slavery of our selfishness. God's new presence creates a new freedom for us. Now we can let go and let God in His ability act in a way beyond all of the above.
This is the heart of the struggle that every human being faces as we come face to face with the overwhelming love of God. Is it me or is it God? Understanding contemplation can be a very helpful support as we face this repetitive choice of self-sacrifice on our journey. We are trying to secure the deepest hunger of our hearts, which is to be enveloped in the wonder of God's love. In the search for life-giving love, it helps to understand what contemplation is. Today there are many answers to that fundamental question. I am going to stick with my Carmelite tradition to present a very respected and accepted description of contemplation.
Contemplation is the irruption of God into the human soul. It is a silent, imageless and loving communion with God, which transcends all reflection and mental activity. According to Saint John of the Cross: "Contemplation is nothing other than a secret, peaceful and loving infusion of God, which if the soul allows it, inflames it with the spirit of love." (Dark Night I.10.6)
"Secret contemplation is a science of love that is a loving knowledge that illuminates and enamors the soul, elevating it step by step to God its Creator." (Dark Night II.18.5) It is clear that contemplation is infused, that is, it comes from God and cannot be calmed by us. Contemplation is a type of being and making a conversation without an intermediary and without the possibility of misinterpreting the communication. In contemplation, God does not come through the senses, the normal pattern of the astute. God comes from an unknown path directly infusing our being with a loving knowledge of God.
A distinguished Carmelite author, Marc Foley, OCD, has a Description of Contemplation that helps us begin to understand this truly difficult reality. He describes the first stage of spiritual life as follows. It is like the soft waves in the ocean sparkling with the different reflections of the sun. It is a beautiful sight to behold. This is the beginner's blessing with God's spiritual consolations that keep us from a life of absorption. Then gradually deepening clouds lead to increasing darkness. In this darkness, God resides in the deepest depths of the ocean, inviting the beginner to a new opportunity for spiritual growth. There is a call to embrace this striking dimension of God's presence. In this way, The original element is contemplation.
On this journey from the sparkling beauty of the sun-kissed waves to the silent darkness in the depths where contemplation is the new path of purification and transformative presence, several, almost shocking, changes take place. This total reversal is completely contrary to the common sense that anticipated the result of spiritual progress. Normally one would expect greater solace and expansion, a sense of peace and a sense of transcendental achievement. Reality is in complete contrast to this final Hollywood happiness. The new experience is more in tune with the Gospel version of reality with the passage to the new life that springs from the Passion and Death.
First, there is a constant retreat from the comfort of consolations. The individual finds himself in a situation developing and consuming darkness. There is a feeling of being abandoned by God. There is also a conviction of failure in the search for God. The anticipated feeling of comfort and accomplishment gives a feeling of anxiety and confusion. What had been a sense of achievement in all types of personal success gave way to a growing awareness that patterns of success were wrapped up in a personal agenda far removed from a gospel. Regardless, there is a shift away from a sense of personal control in the daily schedule to a slow openness of surrender to God's call in life's events. We are no longer in charge of the clock and the schedule opens up to life in a radically innovative way.
With the gift of contemplation there is a new movement in one's life. We no longer see God as part of our daily agenda. Now, God becomes our schedule. Two of the main consequences of contemplation are purging and enlightenment. These actions of God in the soul lead to personal transformation, preparing for union with God. This experience of God is more in tune with the success of the crucified Christ than the victory of the political messiah. In this contemplative process, any sense of success quickly gives way to a growing awareness of the depth of our personal sinfulness and brokenness. Prayer begins to go through a time of darkness and pain. A sense of strength and progress gives way to a new awareness of weakness and dependence on God's mercy. Basically, the beginning stages of contemplation are not a fun journey.
Why the dark side of contemplation?
John of the Cross has a simple and clear explanation of the importance of darkness, anxiety and pain at the beginning of the stages of contemplation. At the very beginning of the Ascension (Bk I.2.1) John offers three reasons for calling the new encounter with God in contemplation a dark night.
- The individual needs to deprive himself of his appetites and worldly possessions. This loss is a movement into darkness.
- The path of union, our final destiny, is only possible through a dark Faith that obscures the intellect.
- The arrival point on the path is God and this is darkness.
