“The Divine Therapy” — Centering Prayer
An Interview with Fr. Thomas Keating, OSCO
Originally published in Healing Garden Journal, October 2002

Fr. Thomas Keating, OSCO is a Cistercian monk and priest who presently resides at St. Benedict’s Monastery in Snowmass, CO. He is a founder of the Centering Prayer Movement and the author of many books including, Open Mind, Open Heart; Invitation to Love; and Intimacy with God. We were privileged to speak with him recently on the practice of Centering Prayer and his forthcoming appearance in Grand Rapids at The Dominican Center.

HGJ: Why does it seem that there is an enormous interest right now in contemplative practices like Centering Prayer? Is it the times we are in?

Fr. Keating: Well, there certainly is a pervasive hunger in people right now. We desire to focus on a deeper meaning of life and meaningful ritual. Many are experiencing a lack of depth in their spiritual tradition. We are experiencing a sort of awakening and have become aware that a spiritual journey exists. We are also disappointed in our materialistic culture of the West which has bombarded us with its messages, and we have come to realize that buying into these images or lifestyle does not pay off. This dissatisfaction with a focus on economic dominance, most likely enhanced by the terrorist situation, intensified weaponry, ecological crisis, and enormous social issues to deal with, has rendered us vulnerable. If we are not aware, it can also reduce us to total inertia. With the integration of a deeply meaningful spiritual practice in our life, we find the strength to rise above such challenges and deal with difficult ministries. In the midst of all of this, we have a sense of deep Mystery, and we long to disengage from the pull of the material world and find our way to divine union.

So, yes, it is a sign of the times, but also the nature of human beings to move towards the deeply meaningful in life. We naturally desire a relationship with the Great Mystery, or God.

HGJ: You write in your book, Intimacy with God, “The journey is a form of divine psychotherapy in which God tries to heal us on every level, beginning normally with the body and the emotions.” Can you say more about that?

Fr. Keating: It begins with ourselves. Each one of us. When we become serious about our own spiritual journey and are willing to go to great depths with it (and engage in our spiritual practices consistently), the practice becomes a transforming agent. Centering Prayer is not, as some might think, a magic carpet to bliss. When we enter into the Mystery of God’s presence, we will be asked to face the false self, our dark side. That is why I refer to it as “divine psychotherapy.” Only God truly knows what in us needs to be healed, because we cannot see it for ourselves. The Divine Intelligence knows us through and through. This prayer practice, this simply being with God, cannot help but shift us, showing us where we need to grow or surrender. This practice says that we believe that God loves us enough to be with us anytime we wish, and in turn, we confess our love to God by going into the practice. What comes from Centering Prayer are insights about ourselves, and in a greater expression of love we must then be responsible to carry these changes out into the world. We must do our homework, so to speak. Act on what is revealed.

Centering Prayer is not a method; it is a way of life. We are called to divine union, a spiritual marriage with God, and so we ask ourselves: What do I need to do to tidy up my life? What must I do to act out of love? Like in a marriage, we must be receptive to the divine kiss when it comes and surrender to love. That is how Centering Prayer works.

HGJ: The tradition of Contemplative Prayer which you helped reestablish had decidedly Eastern influences (from Hinduism and Buddhism). How is the practice of Centering Prayer different from meditation?

Fr. Keating: It is similar yes, but different. In the beginning practice of Centering Prayer we can use one of three symbols to assist us in bringing our attention to God. The first is a sacred word. This could be the name of God, or Abba, or Love, or whatever one is drawn to. The second symbol we call the “sacred glance”. This is often used by extremely creative people who turn towards a picture, or image of being with God, being held by God or under the loving gaze of God. The third symbol is the breath. By noticing the breath, not using it or counting it, we can simply experience it as the Breath of God, the Holy Spirit.

In meditative practice, the idea may be to focus on something and stay with that image. In Centering Prayer we do not pay attention to these symbols, but use them only as the expression of our intention. The symbols are not objects of attention and still less of concentration, but used to focus intention to be with God. There is a difference, though subtle, and a challenging one for many people to understand.

In time, use of the sacred word diminishes as we learn centering prayer is not a place to be or even a state of consciousness. It is a state of intentionality to be present to God. And if we intend it, we are.

HGJ: Any final thoughts, Father Keating?

Fr. Keating: I would remind us that Centering Prayer is an act of pure faith. God is always present to us 24 hours a day. The Divine Therapy is eternally available to us and can transform the roots of our being. When we surrender to God’s love, everything is possible.