** SALESIAN SPIRITUALITY** An Invitation to Holiness

An important element of meditation is the preparation of the day. This means reflecting on the different events which may possibly occur during the day.

(Read further in In the Midst of the World: A Call to Holiness, Chapter 2: Prayer)

Prayer is opening our understanding to God’s brightness and light, and exposing our will to the warmth of his love.

Perhaps you do not know how to make mental prayer. I will give you a simple and brief method to begin to practice it.

(Read further in In the Midst of the World: A Call to Holiness, Chapter 2: Prayer)

Perhaps, Philothea, you do not know how to make mental prayer. Unfortunately, it is something that few people know nowadays. So I teach you a short and simple method for it.

Perhaps, Philothea, you do not know how to make mental prayer. Unfortunately, it is something that few people know nowadays. So I teach you a short and simple method for it. It will be of help until you are more fully instructed by reading the numerous good books on this subject, and above all by practice.

The invocation is made as follows: having become aware that you are in the presence of God, cast yourself down with profound reverence. Acknowledge that you are most unworthy to remain before such a supreme Lord.

Besides these two general points to prepare for meditation, there is a third which is not common to ever of meditation. Some call it the composition of place, and others the interior presentation. This consists in presenting to one’s imagination the scene of the mystery taken for meditation, as if it was really and truly taking place before us.

Having made use of the imagination, next make use of the understanding. This is what we call meditation. It consists in making one or many reflections in order to arouse good movements of the will towards God and the things of God. In this, meditation differs from study or other thoughts and reflections which are made, not to acquire virtue or the love of God, but for some other purposes and intentions, such as, to become learned, to write or to take part in a discussion.

Meditations produce good movements in the will, such as the love of God and of our neighbour; the desire of Heaven and eternal glory; zeal for the salvation of others; imitation of the life of our Lord; compassion, admiration, joy; fear of God’s displeasure, of judgment, and of hell’ hatred of sin; confidence in the goodness and mercy of God, shame for the sins of our past life. Our spirit should give vent whole-heartedly to these good movements of the will.

Bring the meditation to a close with three acts which must be made with as much humility as possible.

It is of the greatest importance, Philothea, that after your meditation you keep in mind the deliberate decisions and plans you have made in order to put them into practice carefully during that very day. This is the principal fruit of meditation.

A Method for Meditation

1. Before praying, choose one of the four ways of becoming aware of the presence of God, as shown in Part 2 of the Introduction to the Devout Life, “Preparation for Meditation”.

2. Even though you may feel a sense of unworthiness before God, know that His goodness desires you to adore Him. Make use of some short and ardent words from Sacred Scripture.

3. Imagine that the mystery upon which you are meditating is actually taking place before you. For example, if you wish to meditate on the Crucifixion of our Lord, imagine it is taking place in the very spot where you are. As you advance in prayer, it would be better to make use of the simple thought of faith, and of an entirely spiritual apprehension within your own spirit.

4. Consider the mystery in order to stir up your affections toward God, to acquire virtue and to attain the love of God. Just as bees do not leave a flower as long as they find honey in it, so you remain with the consideration as long as it gives you spiritual nourishment. If not, pass to another quite gently and simply.

5. Then God will effect in you both love for Himself and your neighbour, a desire to imitate the life of our Lord, compassion, and confidence in God’s goodness and mercy. Allow your spirit to expand and extend itself as much as possible by yielding to the movements of the Spirit of God. These inspiration will help you to make particular resolutions for your spiritual growth.

6. Close the meditation with acts of thanksgiving for the affections and resolutions God has given you. Offer to Him the death and virtues of His Son, with petitions for the Church and other intentions you may have.

7. Choose one or two points to which you were most attracted and which may help you grow spiritually. Remember these throughout the day in order to practise them carefully. This is the great fruit of meditation. For example, I resolve to be gentle toward those who offend me. When I meet them, I will be gracious. If I do not meet them, I will speak well of them and pray for them.

When you have finished this prayer of the heart, take care not to become immediately too involved in demanding work through which you may lose the feelings and affections you have received. If possible, keep silence for a while and move quite gently from prayer to occupations. If you converse with someone, for instance, to do so in such a way that you are also mindful of your heart, so that the balm of prayer may be spilled as little as possible.

During vocal prayer, if you find your heart drawn and invited to interior or mental prayer, don’t refuse to take it up. Let your mind turn very gently in that direction and do not be concerned at not finishing the vocal prayers you intended to say. The mental prayer you substitute for them is more pleasing to God and more profitable for your soul.