Posted on by Kurt Bodling

what hesychasm is

“The Greek term hesychia means a state of silence, stillness, or tranquility, as a result of the cessation of external trouble and internal agitation. Cassian’s ‘purity of heart’ contains the aspect of ‘tranquility of mind’ and thus, the idea of hesychia. The term also means solitude or retreat. Hermits and cenobites alike seek hesychia as an essential value, but in the earliest sources, the term ‘hesychast’ usually denotes a monk living in solitude, or hermit.”

Wong, Joseph. “The Threefold Good: Romualdian Charism and Monastic Tradition.” in Belisle, Peter-Damian, editor. The Privilege of Love: Camaldolese Benedictine Spirituality. Collegeville, MN: Liturgical Press, 2002, pp. 87-88

Posted on by Kurt Bodling

a contemplative start

“The most important thing in initiating a contemplative attitude toward life is being still and open. I see it as involving various levels of relaxation and silence, the kinds of not-doing that are so essential to the contemplative life.”

Bruteau, Beatrice. Radical Optimism: Practical Spirituality in an Uncertain World. Boulder, CO: Sentient Publications, 2002, page 27

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stillness empowers us

“At the Hermitage we use an axiom that remains true: if you really want to do ministry well, then be content with stillness. It is only in the power of finding the Spirit in stillness that our ministry can really have the power of the Spirit in it at all. Plus, we recognize that behind every successful active ministry, there is usually a group of contemplative people praying in stillness for its success.”

Talbot, John Michael. The Universal Monk: The Way of the New Monastics. Collegeville, MN: Liturgical Press, 2011, pp. 67-68.

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contemplatives convert

“I’m also reminded of the lesson of St. Francis where he says that it is not the preachers who will be rewarded by God for converting the masses but the contemplative brothers in the far-off and isolated hermitages scattered throughout the mountains and hills. Often it is our sacred stillness that brings the greatest missionary activity.”

Talbot, John Michael. The Universal Monk: The Way of the New Monastics. Collegeville, MN: Liturgical Press, 2011, p. 72.

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silence and solitude are linked

“Usually, silence and solitude are joined together. One is not possible, or at least fruitful, without the other. For instance, if we seek both external and interior silence, we must establish an environment where this deep silence can be developed and can grow. That environment is solitude. When solitude and silence are joined together, they produce a sacred stillness that permeates every aspect of our life.”

Talbot, John Michael. The World is My Cloister: Living From the Hermit Within. Maryknoll, NY: Orbis Books, 2010, page 21.

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stillness teaches

“Stillness teaches us restraint, and in restraint we are able to discern what appropriate engagement looks like.”

Heuertz, Christopher L. The Sacred Enneagram: Finding Your Unique Path to Spiritual Growth. Grand Rapids, Mich.: Zondervan, 2017, p. 172.

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relating to noise

“The measure of our ability to live in silence is our reaction to noise (whether external or internal) and not in the length of time we go without hearing anything or hearing only what we like to hear. As contemplative practice matures, we begin to relate to disruptive noise differently. We learn to meet sound that displeases with the same stillness with which we meet the sounds that please us.”

Laird, Martin. A Sunlit Absence : Silence, Awareness, and Contemplation. New York: Oxford University Press, 2011, p. 49.

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stability amid fear

“This skill of observation and discernment, which the ancients call ‘vigilance,’ has three elements. First, turn around and meet the afflictive emotion with stillness. Without a dedicated practice this won’t be possible. Second, allow fear to be present. Third, let go of the commentary on the fear. This third element is the most challenging.”

Laird, Martin. Into the Silent Land : a Guide to the Christian Practice of Contemplation. NY: Oxford University Press, 2006, p. 104.

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the true self and contemplation

“Aligning contemplative practices with this self-awareness brings about incredible personal liberation. Taking time to pause and create a spirituality marked by solitude, silence, and stillness reminds us who we truly are, in the best sense of our True Self.”

Heuertz, Christopher L. The Sacred Enneagram: Finding Your Unique Path to Spiritual Growth. Grand Rapids, Mich.: Zondervan, 2017, p. 181.

When I first copied this note, I titled it “freedom in and from contemplation.” I don’t know now whether I meant ‘from’ as in ‘as a result of’ or as in ‘that protects us against.’ Maybe both senses of ‘from’ work. I mean, we don’t want to just pile on another legalism that demands we do contemplative practice this way or not at all. Where would the Gospel be in that?

Posted on by Kurt Bodling

true self and contemplation

“When we give ourselves to contemplative practices marked by solitude, silence, and stillness, our souls are nurtured, our Virtues blossom, and our True Self comes forward. Contemplative spirituality calms the body, stills the emotions, and quiets the mind. And in so doing, it liberates us from ego addictions, thereby giving us the freedom to make major corrections to our behaviors informed by our True Self.”

Heuertz, Christopher L. The Sacred Enneagram: Finding Your Unique Path to Spiritual Growth. (Grand Rapids, Mich.: Zondervan, 2017), p. 183.