CCI – On Silent Prayer

I’ve been thinking about Silent Prayer ever since I came upon that Mother Theresa quote about it. I’ve attempted to integrate the idea into my prayer life–NB: Different things work for different people, prayer advice is kind of like stock advice, just because something works for me doesn’t make me an expert, and doesn’t mean it will always work for me, nor does it mean it will work for you.

My brain is a loud and conflicted one–every time I try to pray silently a million thoughts rush into my mind. It takes effort to restrain them, like holding back a big dog on a leash. When I was a kid, I developed an exercise I could practice against this crowded and noisy mind in order to help me stop thinking and get to sleep. It’s a visualization exercise: I would place myself in the center of a dome whose walls had fallen down and all my thoughts were flying through and knocking down more walls and creating chaos and revealing a starry night sky in the background. So I would lift up these giant panels of the dome and fix them into place, and that part of the dome would be black, even if just a square. Sometimes I would fix the bottom ring into place and build up, sometimes I would fix a hemisphere into place before building out the rest. But as I completed the dome, I would obstruct the flow of thoughts, and I would be left with a peaceful mind. Occasionally a chaotic thought would break through and I would visualize a panel falling out of place in the section I already completed, but I would just put it back. In the end, my visualization would align with what I could see through closed eyes–perfect, uniform darkness, and so peace.

This always helped me sleep, sometimes I would fall asleep naturally in the process of building my dome, kind of like counting sheep. But once I realized this was effective I began to explore my mind because I had the room to do so. I did not really have religious predilections when I was a child so conceiving of this time as prayer did not cross my mind, even though that’s exactly what it was. God used this time, even if I didn’t. One of my explorations was that, once I completed the dome, there was still one thought that remained, and that was my internal monologue. But even when I would hold my internal tongue, I still had an awareness of myself, which I would seek to suppress. In moments of unusual clarity, I could succeed in a mere moment of thoughtlessness, of pure black void, and instead of peaceful sleep I would have tasted the experience of death.

As a child–even well into college–this exercise would send a chill down my spine that lasted for days. Nothingness. I feared death more than anything else. This gave me over to imagining the process of death. A question I would return to: Where does my brain go? My consciousness would evaporate into nothing and be lost for eternity.

It never occurred to me after I became Catholic that I stopped having these fearful visions as I fell asleep.

A loving God replaced the empty void. After reading the quote by Mother Theresa, I started turning my dome-construction exercise to the purposes of my prayer life. I’ve used this to positive effect–when I try to talk to God it is chaotic and rambling and I don’t know what I am saying but hoping that somewhere in my prayerful “word-salad” God will have mercy and hear my supplications. Silence has helped me embrace the fact that God knows what I need before I ask–so it is better for me to listen to Him, at least at this point in my life. I’ll construct the dome and sometimes I can visualize an altar in the middle, illuminated by a faint and distant light. And I will tame my wayward thoughts and occasionally let them wander, and occasionally they will wander in productive ways, ways I presume are aided by the Holy Spirit. But I must hold the leash tightly, because if I let go then my thoughts will run wild and knock down panels of the dome. I don’t know how it works, but I feel spiritually fortified after attempting this manner of prayer for a few weeks. I understand now what Mother Theresa meant when she said it takes practice. I feel as if I am exercising a muscle I have let atrophy.

All this to say, Silent prayer is working for me, right now. May it work for you; and if not, may your prayer life be fruitful in the way best suited to you.

AMDG

CC – Two Hundred Articles

Well, folks, it’s gone and happened. This is my two-hundredth article. Thanks are due, first and foremost, to you, reading this. The blog exists as a place for me to park my idle thoughts, and exorcise (or exercise) my mind. That you have found this space worthy of your attention, I am without sufficient words to express my gratitude.

One hundred articles ago, I contemplated where I would find myself at this point. Certainly the events of my life I could not have predicted, but neither the events of this blog. I had begun scheduled posts by Article C and now here at CC I have abandoned the schedule. The schedule was helpful to me–it helped me be organized and have structure and in following that structure I refined the subject matter which most interests me. But at a certain point it was limiting: The desire to post was exceeding the desire to post well, and that is why I returned to a sporadic writing habit. If I didn’t schedule in the beginning, my writing would have died for lack of a clear idea of what I write about. If I didn’t abandon the schedule recently my writing would have died for lack of ability to write about what I want to write about well.

In the One Hundred article, Smith suggested I mix in some variety, and I’ve attempted that with mixed success. The bottom line is that I do some writing outside of this blog for my own enjoyment (fiction) and some writing for my own improvement (journaling) and I don’t have a very deep knowledge in other subjects to write about them in a way that adds value. I’ve certainly been on the lookout for subject matter which both interests me and would liven up my otherwise spiritual output. I just haven’t found the right secondary niche quite yet.

So for the next one hundred articles, no prediction is worth anything. I published my first post on December 1, 2018, reached my first one-hundred articles on November 29th, 2019, and took a little longer to get to my next hundred now on February 4th, 2021. It may be more than a year before I hit my next hundred, it may be in very short order indeed. My subject matter may remain almost exclusively spiritual, I may have branched out. Nevertheless, I will be writing here, and I would be ever grateful if you would join me for it. On to the next great adventure, to CCC!

Thank you, and God Bless you all.

AMDG

-Scoot

CXCVI – Training Self-Mastery

In my previous article I discussed how the interior life moderates the excesses of the exterior passions; the exterior life defends the interior life against disturbances. I suggested the best way to train these muscles is to act against your natural inclinations–unstated in that article was that eventually the desired inclinations will become natural.

This is something that I need help in, so what follows is an exploration of practical advice for training and moderating ones interior and exterior life. I hope you find it useful as well, which is why I am musing about it publicly; I don’t presume to tell you “BECOME A SAINT WITH THIS ONE WEIRD TRICK (Demons hate it!)” so ultimately you will have to find what works for you. I am speaking from my own perch, where all I can see is myself. I welcome any comments or criticisms anyone might have which would improve this concept of self mastery.

The Exterior Life is probably the easiest to understand and feel and attempt to control, and simultaneously the hardest to actually control because it is front-facing and battered by the winds of the world. Some people call an awareness of your exterior actions, presentations, words, and habits “mindfulness”, but I like the term “self conscious” better. The first step will always just be an awareness of what you are doing.

The second step, as I see it, is an awareness of what troubles your interior life. Again: part of the function of the Exterior life is to defend the interior life. The Exterior life cannot spare itself from itself, it must be directed to something else.

Think about what disturbs your interior life. An example from me: I get stirred up very easily by a particular colleague at work, whom I used to work for, and whom I have a very bad relationship with. I no longer have to work with this person but every jot of news I get, every slight interaction I might have in passing, stirs me up to bitterness. The background is irrelevant, whether my animosity is justified or not is irrelevant. The fact of that matter is that I do, in fact, feel bitterness and it takes very little to make me feel bitterness.

So lets say I wanted to utilize my exterior life to protect my interior life. The first and most obvious way to act against this bitterness is to bite my tongue. When I am stirred to bitterness it is tempting for me to turn to my friendly colleagues and give vent to my animosity. It is this act, more than the acts of my colleague, which disturbs my interior life. By holding my silence, my interior disturbance must remain an interior disturbance, and so starved of oxygen the fire burns out. That is a change in behavior and not necessarily a change in belief. The goal is interior peace, and to avoid disturbance into the future. Another exterior method is prayer–Pray for and about the things that trouble me. Prayer is never wasted, but exterior prayer, saying it out loud (whether in public or not) can help practice that exterior defense. Giving voice to this takes the prayer from an interior one to an exterior one, becomes a public expression that reinforces and is reinforced by interior belief. So in my next encounter, if I were to take this to heart, not only would I not speak ill of the comrade who has drawn my ire, but perhaps I can pray for them in a way that wishes their good–even something as simple as “May God bless xxxx”.

Another action that goes against this temptation to bitterness is to perhaps say something kind to the object of my animosity–rather than harboring interior bitterness, speaking some exterior kindness. Further still, performing some act of kindness would be an exterior action contrary to my interior belief. Consistently acting, speaking, praying in conflict with my interior life would be uncomfortable at first but with time and practice will soften my hardened heart.

In Summary: Pray, Speak, and Act against whatever troubles your interior life, and your exterior life will be strengthened and you will find your interior life decreasingly troubled.

The Interior life, in contrast to the Exterior, is very easy to control and very difficult to understand. Which seems counterintuitive, but if you’ve ever been struck by an inexplicable mood (for good or ill), you know how strange and unpredictable knowing the movements of your interior life can be. The word I would use to describe having an understanding of your interior life is introspection.

Like with the exterior life, the first step is an awareness of what you think and feel, and correlating that with activities in the exterior life. The interior life can moderate the volatility of the exterior life, and so an awareness of both is essential.

So think about what troubles your exterior life, which has its roots internally. Another example from my own life, when I am stressed I tend to have a shorter temper than when I am not stressed. Another colleague at work was a paratrooper in the Army and likes to walk by when I am stressed and remind me that nobody is being shot at. So the first practice to strengthen the interior life is perspective. Take a step back, take a deep breath, and keep focused the true measure of the source of stress. Prayer also is good to fortify and reinforce your interior life. Memorize some prayers, and keep them in mind, call upon them in times of trouble. A good way to accomplish both perspective and prayer at once is to contemplate the sorrowful mysteries: Whatever is troubling you, you aren’t being flogged at a pillar, nor crowned with thorns, nor crucified. Call upon Our Lady’s intercession.

There are more exterior ailments than just stress and a short temper. Acting against these troubles in the interior life involves maintaining a sense of calm, having an interior awareness of how the world wants you to react and how you want to react. It can also mean exercising the will to deprive yourself of some comfort: Fasting, abstaining from meat or sweets or anything you happen to want, while these may be exterior acts they are first and foremost acts of the will. As such, they are flexions of the interior life that helps temper and moderate your exterior life.

In Summary: Maintain perspective, pray, practice calmness and peace, and you will find it working its way up and out into your exterior life. Practice self mortification, fasting, abstinence from anything you find you desire, and you will find moderation in your exterior life as well.

I hope this has been a useful exercise!

AMDG

CXCV – Interior and Exterior Life

Serenity comes when the internal life and the external life are in the same state. Well–the same peaceful state. The internal and external life can be angry too, so maybe “Harmony” is the better word for it. Anger can be harmonious, but it’s better to be at peace than to be angry.

The point that I’m making is less about what happens when interior and exterior life are aligned and more about when they are not aligned. Lets start by defining what I’m talking about.

The Interior Life is the mental life, spiritual life. It is how we live with ourselves, talk to ourselves, pray to God in the quiet moments of our day, think about what we are doing, saying, etc. The Exterior life is the external manifestations of these ideas: It’s how we talk to others, live with others, pray when asked to pray aloud, it’s what we do, say, etc.

Lets talk about some emotional states.

It is possible to be externally happy and internally sad, and likewise to be externally sad and internally happy. This can be described as being ingenuine, but could also be described as conflicted. Schadenfreud is joy at the misfortune of others, and publicly expressing “Oh, I’m sorry that happened” and internally expressing “Haha loser” is not harmonious. Likewise, it is possible for depressed persons to go about their day and run the gamut of human emotions with an interior weight preventing full participation in those experiences.

I think that is the fruit of discord, and why being “ingenuine” is a related concept to being prevented from “full participation in experiences”. When there is discord between internal and external expression, you are not fully immersed in a given experience. You are either focusing on the one or the other, internal or external experience, but it is not all of you.

Is it possible to be internally content and externally emotive? At a basic level, yes, I think that’s what people call “relaxed” if you are internally content and externally happy. It is possible to be internally happy but externally content, I believe this would be described as “restrained”.

I think it is best to have an alignment between what you experience internally and what you express externally. Though far from advocating being subject to the whims of your passions, maybe it is better still to cultivate an interior contentedness such that external forces don’t disturb an external contentedness. This would be serenity.

I, for one, tend to wear my passions on my sleeve. Some might call this being “thin skinned,” which is not a description I like but one that is hard to argue with sometimes. I can certainly take my share of grief but also tend to express grief as a result.

So serenity comes from taming ones passions, internally and externally. External passions have their roots in the interior life, so internal peace moderates exterior reaction. The interior life can be disturbed by exterior events, and so the exterior life protects internal peace. These are two muscles that must be trained: The exterior life is the defense of the interior against the world; the interior life is the moderation of the exterior from excess. The two efforts are congruent.

How does one train the interior and exterior life? It seems to me it requires an honest assessment of how you are being assailed. If you are finding yourself internally uneasy, it would be good to strengthen exterior fortitude to buy yourself some room to settle and grow. If you are finding yourself externally impassioned, it would be good to cultivate an interior peace contra those passions.

This means intentionally acting against the way you are naturally feeling. Which will cause some interior discord. But when you command the interior discord, it can be constructive. If you are at the mercy of your passions then it is not controlled, and can be destructive.

The effort of taming ones interior and exterior passions is called self mastery.

AMDG

CXCII – Sympathetic Joy

This is the fruit of some prayer. It might be a walk so please bear with me.

  1. Love includes and is frequently characterized as willing the good of another.
    • Experiencing pain at the good fortune of another is disordered because it is selfish or envious–one wants that good fortune for oneself.
    • Experiencing joy at the misfortune of others is disordered because it doesn’t desire the good of another.
    • Pain at the misfortune of others is ordered because it is empathetic; one feels the pain of the other and wills their consolation.
    • Joy at the fortune of others is ordered because it is sympathetic, good news for others is the fruit of willing their good, and cause for joy.
  2. Willing the good of another allows one to share in the good of another.
    • Sharing in the good of another means more than being happy that they are happy, but being happy for the same reason they are happy.
      • NB: It is possible for people to be happy for reasons that are disordered, I am not referring to those circumstances. Willing the properly ordered good allows one to share in that properly ordered good.
    • To be happy that they are happy is good, because the response of the joy of another is joy, which is ordered.
    • To be happy for the same reason they are happy is better, because their good is your good, per se.
      • The human condition is intimately connected. Doctrine states that the sin of one affects everyone around them; it makes sense that the good of one has an equal and opposite effect.
      • Willing the good of another is not selfish in itself because the object is not the good of the self. Good of the self is a de minimis benefit of willing the good of another.
  3. I, personally, struggle at times to internalize these ideas.
    • The last year has seen a lot of good fortune for a lot of people around me.
    • In moments of despair I have thought, “when is it my turn” or been frustrated that certain things I desired have not materialized in the way I wanted, but rather materialized in accordance with God’s will.
      • NB: Loving God means willing God’s good; but God is goodness, so rather it means willing what God wills and being happy that God wills it.
      • NB: My life has not been devoid of good fortune, but there are certain fortunes others have that I would like to also have. This is pain at the good fortune of others, which I have established is selfish and envious.
  4. In Prayer, thinking “Why do I have so little good fortune for myself”, the thought I was led to was “I have more good fortune than any of these others, individually, because God has allowed me to share in the good fortune of so many people.”
    • Said another way: “No good fortune? What do you think all that good news was for?”
    • I have been happy that they are happy but not for the same reason that they are happy.
    • I must prayerfully move beyond being happy that they are happy and make their reasons for joy my reasons for joy.

I hope this stream of consciousness is fruitful for others. Point #4 fell on me like a hammer, and I cannot rid myself of it. Once I see truth, I must assimilate it.

AMDG

CLXXXVI – Renaissance

It is a cliché to point out that Renaissance means “rebirth”. It is perhaps some of the earliest trivia we are taught in school. Nevertheless, I hold out hope that 2021 will be a Renaissance for the world and for each of us, individually.

For my part, this year has been interesting. It has certainly ended with a spiritual siege, but the year itself is not without it’s roses. There is a painter my mother likes–a Canadian, one of the Group of Seven I think–who likes to put a little bit of red in all his (or her) paintings. I can’t remember the name but will update when I do. I’ve always liked that idea because it’s a sign that it’s never all bleak and horrible. There’s always a blessing, even if it’s only one, that we can look to and remember.

There are two ideas that I have turned to most frequently this year, and they are related though not in an immediately obvious way. The first is one I wrote about recently: We must have the flood to get to the rainbow. It is for this reason that my bets are on 2021 being a year unlike anything we’ve ever seen. Let 2020 be the fast before the feast, let 2021 be the feast. I have no reason to believe this, perhaps my optimism will be dashed before the first full day of the new year has come to a close. But hope and optimism are certainly not out of place.

The second idea is a quote from Marcus Aurelius which I keep on my phone and read every day: “When anything tempts you to be bitter, [think] not ‘This is misfortune,’ but ‘to bear this worthily is good fortune.’ ” We all of us have been given opportunities this year to bear many and various burdens. I know for my part I cannot claim to have borne them entirely worthily but I can say that I bore them and was not bloodied or bowed by them.

These two ideas are related because one tells us how to bear misfortune and the other tells us what to hope for when we can lay misfortune down.

Let me put it this way: I asked my friend once what he thought happens to the Guardian Angels of souls which have chosen Hell. We went back and forth on it for a while and on researching we found an answer which was counterintuitive: They rejoice. They rejoice because God’s will is perfect, and justice has been meted out perfectly. It’s hard to imagine experiencing joy in the face of the fruitless culmination of a lifetime of work. But it’s this very idea that has helped me face my recent spiritual siege with something akin to stoicism: I rejoice that God has seen fit to put me in such circumstances, I am glad that God saw fit to bestow blessings upon me and I am glad that God’s justice sees fit to take them away. Let God’s Will be done! I am rich with blessings if I will only focus on them, and ignore any temptations to despair.

And so, this year has come to a conclusion. We are all in a much different place than we were last year, and the arc of this year has taken us on a longer journey than perhaps we expected. But it is coming to a close.

I will continue my tradition of choosing patron Saints for myself and for this blog. This blog was under the patronage of St. Monica for 2020. For 2021, I will ask for the intercession of St. Joseph, whom the Pope has declared patron of this year as well. It was St. Joseph who fostered Christ and cared for Mary, Joseph who would have taught Christ carpentry. It was Joseph who took the family into Egypt for safety, and Joseph who brought them out again. Joseph was the caretaker of Christ. May we rely on Joseph’s intercession to care for me, and look after this blog, in 2021.

For myself, personally, I will affirm the patronage of St. Luke. St Luke is my patron Saint, whom I named when I converted. His patronage includes both historians and physicians, and the prayers of the Hail Mary are derived from his Gospel.

May you all have a blessed end to your 2020, and may your 2021 be abundant and joyful.

St. Joseph, pray for us.
St. Luke, pray for us.

AMDG

-Scoot

CLXXXIV – Habitual Sin

My praenomen is Marcus
To my friends, Magnus (best);
Due to my rank and station
“Centurion” to the rest.

Today we had a prisoner
He was causing quite a stir
The Jews around Judea
renounced him as a cur

A day like any other,
Pilate did his sentence read
He ordered us to flog him
and make the stranger bleed

Though we returned him bloody,
His back was striped and raw,
Forty lashes weren’t sufficient
to appease the angry mob

Pilate, the politician,
again the crowd addressed,
“Is he such a villain,
moreso than Barabbas?”

They cried out for Barabbas
For him, please, clemency!
As for the bloody stranger,
pin him to a tree!

And so the order came,
And so dutifully we went
We waited for the stranger
to bear his cross of torment

A day like any other,
We lashed him to that tree
I picked up the nails,
But then; he looked at me:

In his eyes he knew me,
as if he knew my name
He, in my eyes, a stranger;
I not, in his, the same

A day like any other,
I do not know this man!
I turned back to my labor,
drove the nail through his hand.

CLXXXI – Peasant Farmer

I am a peasant, and I have a peasants faith.

I have no literal farm, but I do tend a crop. Thinking of faith as a plant is not without precedent. Christ says if we had the faith of a mustard seed we could move mountains. So my crop is my faith. Or rather, my faith is the land. It is planted weekly with the Eucharist, without which it lies fallow. It is weeded by Reconciliation without which the fruit would be choked. It is watered by prayer. And its fruit is harvested, among other ways, by acts of mercy.

I can fill my home with farm equipment, tools, and effects. If I don’t use them, how have I aided my fruit? I can read theologians and philosophers, but by doing so how can I help my faith to bear fruit? I can own spiritual effects that feel very good indeed to own, but if they do not lift my spirit to God, they will weigh me down.

And so: I don’t need a degree in philosophy to pray. I don’t need to be an expert at argumentation to receive the Eucharist. I don’t need to be a biblical scholar to seek Reconciliation.

I do believe, Lord: help my unbelief.

AMDG

CLXXX – Telling You What I Want To Hear (Pt 2)

We’re going to be OK.

As a society, as a country, as a Church, as a civilization, as a species: We’re going to be OK. Everyone wants you to be angry, everyone wants you to be sad. Everyone wants to be right, and they want you to be wrong. But first, and foremost, we’re going to be OK. Hear this and believe it.

Why should you believe it? COVID deaths are spiking! Politics are in chaos! The Church is beset on all sides by evil! We’ve been separated and distant from our friends and loved ones for nearly 9 months now!

That’s fine. Maybe some of those things are partially true, maybe even wholly true. What else can we observe about our station?

First, that God has chosen us for these times. It’s true! You, reading this, and the rest of you, who aren’t: God has chosen you for these times.

There’s something reassuring about that, right? Events would not be the same if you, you personally, were not alive today, reading this article, going about your life. You have a purpose in all this. Maybe that purpose is small, maybe that purpose is big. Know, know that God loves you and wants you to succeed whatever that purpose is.

And lest we forget, we won’t know on this side of eternity what, exactly, we are meant for. It’s imprecise language, but the bottom line is that we can do everything with purpose and God will support us in it. Everything we do can glorify God.

Second, whatever will happen will happen. Think of your worst possible scenario. Eschaton? Better go to confession, and soon! Terror? Torture? Tyranny? Lets suppose any or all of those things are coming down the pipeline for us. It will happen. And then it will be over. God sent a rainbow after the Flood. This too shall pass! How great must the coming blessings be if the penance is so severe as this! We are powerless to control it, except to pray for God’s mercy. That is our only means of influence. May we pray for it early and often.

Whatever is troubling you at this very moment, whatever is on your mind, it has an end. Sometimes we have to endure a crucifixion to get to a resurrection. But we can’t have Christ without the Cross, nor can we have the Cross without Christ. Both come hand in hand. But the coming blessings surely make anything you’re worrying about seem trivial. And if they don’t then there’s a blessing farther down the line that will. I guarantee it.

Third, do what brings you peace. Do as much as you can to stay healthy. Maybe turn the news off for a while, if it’s making you angry. Spend a little more time in the things that bring you peace. Are you acting prudently in everything you have control over? Are you letting things go which you can’t control? If yes, then there is nothing to worry about! You are doing the best you can possibly do, at the things that you can do.

The worst thing about all this is feeling like everyone is rending their garments, despairing, at the trauma that has taken grip of our nation and our world. But take a pause, and remember: After the flood, was the rainbow. We’re going to be OK.

Take care of yourselves. Go to confession. Be at peace.

Ad Maiorem Dei Gloriam

-Scoot