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this cloud will always be between you and your God... they will always keep you from seeing him clearly by the light of understanding in your intellect and will block you from feeling Him fully in the sweetness of love in your emotions. So be sure to make your home in this darkness... We can't think our way to God... that's why I'm willing to abandon everything I know, to love the one thing I cannot think. He can be loved, but not thought."
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the Divine Nature, this glory of the divinity, this beauty of the heavenly kingdom" (3,1,22;CWS p.80). Palamas asks: "Do you see that light is inaccessible to senses which are not transformed by the Spirit?" (2,3,22). St. Maximus, whose teaching is cited by St. Gregory, says that the
Apostles saw the uncreated Light "by a transformation of the activity of their senses, produced in them by the Spirit" (2.3.22).
42:
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commented: "For it is contemplation which preserves in the midst of human society the truth which is at one and the same time useless and the yardstick of every possible use; so it is also contemplation which keeps the true end in sight, gives meaning to every practical act of life." Pope John Paul
485:
Metropolitan
Hierotheos Vlachos: "The vision of the uncreated light, which offers knowledge of God to man, is sensory and supra-sensory. The bodily eyes are reshaped, so they see the uncreated light, "this mysterious light, inaccessible, immaterial, uncreated, deifying, eternal", this "radiance of
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makes clear that its form of practice is not an act of the intellect, but a kind of transcendent 'seeing,' beyond the usual activities of the mind - "The first time you practice contemplation, you'll experience a darkness, like a cloud of unknowing. You won't know what this is... this darkness and
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is godly rest' (3). The intermediate stage is that of 'illuminating power and vision; and the end is ecstasy or rapture of the nous towards God' (4). St. John of the Ladder, referring to outward, bodily stillness, writes: 'The lover of stillness keeps his mouth shut' (5). But it is not only those
359:
as "an exquisitely contemplative prayer" and said that "By its nature the recitation of the Rosary calls for a quiet rhythm and a lingering pace, helping the individual to meditate on the mysteries of the Lord's life as seen through the eyes of her who was closest to the Lord. In this way the
259:
This is to say that once someone is in the presence of God, deified with him, then they can begin to properly understand, and there "contemplate" God. This form of contemplation is to have and pass through an actual experience rather than a rational or reasoned understanding of theory (see
408:
wrote about contemplation and meditation in regards to reflecting on beauty, the
Kingdom of God, science, and the arts. Abdu'l-Baha stated that "the sign of the intellect is contemplation and the sign of contemplation is silence... he cannot both speak and meditate".
345:
In
Catholic Christianity, contemplation is given importance. The Catholic Church's "model theologian", St. Thomas Aquinas wrote: "It is requisite for the good of the human community that there should be persons who devote themselves to the life of contemplation."
177:. Contemplation was central to the teaching of the Jewish philosopher Maimonides, who taught that contemplating God involves recognizing moral perfection, and that one must interrupt contemplation to attend to the poor. Contemplation has also been central to the
504:, it is also those known as 'social'. Actually in the Orthodox tradition there is no direct opposition between theoria and praxis, nor between the neptic and social Fathers. The neptics are eminently social and those in community are unimaginably neptic."
332:
as a living reality. Meditation, on the other hand, for many centuries in the
Western Church, referred to more cognitively active exercises, such as visualizations of Biblical scenes as in the
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in which the practitioner "listens to the text of the Bible with the 'ear of the heart', as if he or she is in conversation with God, and God is suggesting the topics for discussion."
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According to
Aquinas, the highest form of life is the contemplative which communicates the fruits of contemplation to others, since it is based on the abundance of contemplation (
872:
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631:"Meditation Grows in Popularity Among Jews : Contemplation: The rediscovery of ancient tradition makes it a port of re-entry to Judaism, proponents say"
159:. According to his student Porphyry, Plotinus stated that he had this experience of God four times. Plotinus wrote about his experience in Enneads 6.9.
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225:) literally means to see God or to have the Vision of God. The state of beholding God, or union with God, is known as theoria. The process of
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252:. The process of changing from the old man of sin into the newborn child of God and into our true nature as good and divine is called
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notes that contemplation was the term used in the Latin Church to refer to mysticism, and "'mysticism' is a quite modern word".
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II in the
Apostolic Letter "Rosarium Virginis Mariae" referred specifically to the catholic devotion of the
101:- ("to stretch, string"), thus referring to a cleared (measured) space in front of an altar. The Latin word
90:
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393:, and seclude himself from the world. While on the mountain, he would contemplate life and its meaning.
264:). Whereas with rational thought one uses logic to understand, one does the opposite with God (see also
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A number of sources have described the importance of contemplation in Jewish traditions, especially in
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944:. Dover, Mineola, New York, 2003. second ed. (Originally published by E.P. Dutton, London 1926).
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In
Christianity, contemplation refers to a content-free mind directed towards the awareness of
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Mysticism: Augustine, Gregory and Bernard on Contemplation and the Contemplative Life
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Mysticism: Augustine, Gregory and Bernard on Contemplation and the Contemplative Life
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philosopher also expressed contemplation as the most critical of components for one to reach
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873:"Rosarium Virginis Mariae on the Most Holy Rosary (October 16, 2002) | John Paul II"
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beads on a devotional image mounted on the wall beside her bed. The Walters Art Museum.
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The Macarian Legacy: The Place of Macarius-Symeon in the Eastern Christian Tradition
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Contemplation in Eastern Orthodoxy is expressed in degrees as those covered in St
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pelagia.org: "Stillness of the body is a limiting of the body. 'The beginning of
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which leads to that state of union with God known as theoria is practiced in the
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1040:. Orthodox Dogmatic Theology, Volume 2. Holy Cross Orthodox Press, 2005.
1023:. Orthodox Dogmatic Theology, Volume 1. Holy Cross Orthodox Press, 2005.
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Excerpt from the Shambhala edition, translated by Carmen Acevedo Butcher
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97:("to cut"), on notion of "place reserved or cut out", or from the root *
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237:. Hesychasm is to reconcile the heart and the mind into one thing (see
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called neptic Fathers who mention and describe the holy atmosphere of
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the intellect, often in accordance with religious practices such as
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The Experience of God: Revelation and Knowledge of the Triune God
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The anonymously authored 14th century English contemplative work
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Open Mind, Open Heart: The Contemplative Dimension of the Gospel
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or the One. Plotinus describes this experience in his works the
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Etymological Dictionary of Latin and the other Italic Languages
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The Spirituality of the Christian East: A Systematic Handbook
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The Experience of God: The World, Creation and Deification
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unfathomable riches of these mysteries are disclosed."
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Everyday Holiness: The Jewish Spiritual Path of Mussar
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Aristotle: Why the Contemplative Life is the Happiest
1006:. Cistercian Publications, Kalamazoo Michigan, 1986.
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The Knowledge of God according to St. Gregory Palamas
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would go into the desert, climb a mountain known as
815:A contemporary discussion of differences between
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921:"Paris Talks | Bahá'í Reference Library"
835:. Brief descriptions of centering prayer and
550:"temple | Search Online Etymology Dictionary"
53:seeks a direct awareness of the divine which
1167:Concepts in ancient Greek philosophy of mind
862:, Carrie Gross, February 1, 2008, Zenit.org.
853:"Says Pope a Universal Voice for the World"
127:Contemplation was an important part of the
658:Maimonides: A Guide for Today's Perplexed
975:. University of Notre Dame Press, 2006.
734:. Birth of Theotokos Monastery, Greece,
726:Metropolitan Hierotheos Vlachos (2005),
365:contemplari et contemplata aliis tradere
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49:In a religious context, the practice of
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989:. Oxford Theological Monographs, 2004.
794:, New Advent. Retrieved March 19, 2008.
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526:"Home : Oxford English Dictionary"
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604:, Nicholas D. Smith, Routledge, 1998.
385:In Islamic tradition, it is said that
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661:. Behrman House, Inc. p. 110.
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895:. Texas University Press. p.
285:contemplation is often related to
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371:, III, Q. 40, A. 1, Ad 2).
301:as well as the writings of
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892:Islam: Origin and Belief
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620:See the Life of Plotinus
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350:) One of his disciples,
425:Contemplative education
250:Ladder of Divine Ascent
203:Christian contemplation
139:or other divine Forms.
753:Orthodox Psychotherapy
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274:The Cloud of Unknowing
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19:For other uses, see
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959:The Vision of God
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