When applied to spiritual direction, the ancient concept of temenos particularly offers a revealing and helpful metaphor for the sacred relational field that takes place between director and directee.

In its broadest terms, we can think of Christian meditation as a way of calming our minds and hearts to offer the least resistance to the graced event of realising oneness with God is our very life, our very reality. Because this realisation is a grace, we can't reach it by our own efforts. But what we can do, in a sincere way, is become as vulnerable as possible to the grace event of this awakening. So, meditation can be understood as the process of assuming that interior s

A labyrinth is an ancient symbol that relates to wholeness . It combines the imagery of the circle and the spiral into a meandering but purposeful path. The labyrinth represents a journey to our own centre and back out again into the world, so in a sense it is a continuous model of our life and spiritual path. Labyrinths have long been used for meditation and prayer, and are intriguing tools for working with, and understanding, our psychological and spiritual journey that ca

Using imaginative prayer has been a treasured tradition in Christian prayer for centuries. It inspired Francis of Assisi in the 12th century to encourage people to create nativity scenes at Christmas to imagine the events and people. Aspects of its method can also be found in the 12th century writings of Anselm and Aelred Rievaulx, and it was a favoured method of prayer with Teresa of Avila. In the 16th century, Ignatius Loyola used imaginative prayer as the foundation of his

Hans Küng, the noted Swiss Catholic theologian, once said, 'Until there is peace between religions there can be no peace in the world.' In our current world, where religious tensions seem so fraught, I have sought, as a Christian, to reflect on what Christ's demand to 'love my neighbour ' means in this context. Certainly, for me, loving my neighbour must encompass understanding, respecting and seeking the good of the other. I would hope that others would seek to properly und

Lectio Divina is an ancient contemplative way to read short passages of sacred text and prayerfully let God speak through them into our lives. Its origins lie in the 5th century Benedictine and Cistercian monastic movements. It is very different to biblical study or praying with bible verses where the surface meaning of the text is to the fore. Literally meaning 'sacred reading', lectio divina is an active meditative kind of reading where we let God start the conversation.

Listening to the Holy, listening to others and listening to ourselves are all vital to the spiritual life and journey. And to be able to truly listen in all these places requires both courage and vulnerability, for deep listening can both move and change us. Br David Steindl-Rats reminds us that 'Without silence there can be no listening.' As I explore in 'Silent Mind, Holy Mind,' silence is the space in which words are heard. The Hebrew sage Solomon ibn Gabiol also says,

Looking through the eyes of another can bring into fresh focus those things familiarity can too easily obscure. So, at this Christmas time I share some reflections on the birth and teachings of Jesus Christ as offered by a Tibetan teacher - Lama Yeshe (1935 - 1984) - from talks he gave in the Christmases of 1971-74 when first encountering Western students in Kathmandu.* Although disenchanted with the Christianity of their homelands, and seeking alternative answers in Buddhism

As human beings we have a natural inclination toward the transcendent, and prayer is an expression of that inclination. The impulse to pray precedes theology and belief; 'wherever one finds humans, one finds humans at prayer' .* Thus, it is not a surprise that prayer and prayerful contemplation or meditation, occupy an important place in all faith traditions. What is prayer? People use the terms prayer, contemplation and meditation in different ways. Some think of prayer as

Many people following a spiritual life are often mystified by the fact that when they are most troubled and in need of quiet prayer, they are least likely to find the space for it. There can always seem to be reasons why there isn't time, we have other pressing obligations or we simply forget. And even when we do pray there may be inner resistances to focusing on the very areas of our lives that are most troubling to us. Here, I highlight some of the psychological defenses