“Prefer nothing in the world to the love of Christ.”

1. How free are we to make rational decisions? According to Keating, we are not free to be rational because our “programs for happiness” dictate our lives through emotional demands, not rational thought. How can we be free? By cleaning out the unconscious of its emotional hurts through the contemplative life. Look at Appendix I, page 139. Where do you fall in regard to emotional programming?

2. Bernie’s story: Dismantles the false self through unconditional love. Consents to the goodness

in life. “Selfishness can not survive in the climate of continuous self-giving.

Anthony’s story: Dismantles the false self through active confrontation with his “demons” and passive purification (i.e. contemplation*). Anthony struggles with unconscious motivation. The decision to follow the values of the gospel is only the first step in our commitment to Christ. The values of the unconscious must then be confronted.

Both Bernie’s & Anthony’s ways are probably the most practical response to the human condition.

3. Talk about original sin (pg. 59). “The consequences of original sin include all the self-serving habits that have been woven into our personalities from the time we were conceived; all the harm that other people have done to us at an age when we could not defend ourselves; and the methods we acquired, many now unconscious, to ward off the pain of unbearable situations.” Generation to generation!

4. “Silence is God’s first language; everything else is a poor translation.” In order to hear that language, we must learn to be still and rest in God.

- Coffee Cup meditation: No agenda. Simple silence. Thoughts come. Time is over.

- Centering Prayer: More structured than coffee cup meditation. Consent to the presence of God. Thoughts come but we actively release them if they begin to dominate. Focus on our breathing or a simple mantra. Usually 15-20 minutes twice per day.

- Difficulties in Meditation? Discuss.

5. Answer questions regarding pages 50- 76.

* Contemplative Prayer: The opening of the mind and heart- our whole being-to God, the Ultimate Mystery, beyond thoughts, words, and emotions. It is an awareness of God’s being or presence. We open our awareness to God (whom we know by faith is within us). God is closer than breathing, closer than thinking, closer than choosing, closer than consciousness itself. The contemplative life is a commitment to God as revealed in Christ. This commitment addresses the whole of our being and all our activity, whatever our states of life may be. A total surrender of ourselves to the spiritual journey is required, not just a patchwork of exercises that are part of daily life but do not affect the whole of it or penetrate the various aspects of our lives. We are spiritual beings embraced by a physical body as compared to a physical body that is simply infused with a soul.

Questions for November 1^st: Read pages 50-76; Review 139 (Appendixes I)

1. The story of Bernie, exemplifies the positive way of dismantling the false-self by practicing unconditional love. “Selfishness cannot survive in the climate of continuous self-giving.”

- When in your life did you consent to the goodness of life?

- When in your life did you enter into fear, or cynicism, or self-protection?

- Do you understand why you moved from a place of love to a place of fear?

- In fearful times, where do you put your trust. (Trust and faith come from the same Greek word, pistis).

- Can you imagine being joyful doing so-called “lowly” jobs, like cooking, cleaning, ironing? How can you practice the presence of God during these tasks?

2. The story of Anthony is a different story than Bernie’s. What are the differences?

- Look at the discussion on original sin, pg. 59. What are the self-serving habits in your life that have been woven into your personality?

- What have been the “spirits” or dysfunctional familiar patterns that have been handed down to you from previous generations?

- “The devil” is the tempter. What temptations are the most challenging to you? How does a spiritual life help or not help with temptation?

- What spiritual practices are most helpful to you in your journey towards wholeness?

3. Night of the Sense: Freedom from the false self (Chapter 10). How many of these signs of the night of the sense are you experiencing? Do you want to change? How?

#1. Generalized aridity in both prayer and daily life.

#2. Fear you are going backwards and that through some personal fault have offended God.

# 3. Inability or disinclination to practice discursive meditation.

Questions for December 6th: Read pages 77-100; Review 139 (Appendixes I)

1. “The night of the sense is about dismantling our immature programs for happiness which can’t possibly work in adult life.”

- In the night of sense, our primitive ideas of God are challenged. How have your ideas about God evolved over time? What images of God work for you? What images of God do not work for you?

- “The night of sense brings the nature of commitment into clear focus.” On a scale of 1-10, how committed are you to following the path of compassion that Jesus showed us? Are you where you want to be? What must you do to make a deeper commitment?

- If you are married or in a life-long committed relationship, how often has that vow of commitment come into play during difficult times? Which vow do you take more seriously: your marriage vow or baptism vow? Why?

2. ‘The spiritual journey is not a success story, but a series of self diminutions.”

- What is the difference between humility and putting one’s self down?

- When/how have you been humble?

- When/how have you put yourself down?

3. “The night of the spirit is designed to free us from the residue of the false self in the unconscious and thus to prepare us from transforming union.

There are five significant fruits of the night of spirit. (pgs. 97-100)

- What are they?

- Which one/s are the most important to you?

- Have you experienced any of them?