Manifestation of Thoughts
July 30, 2008 10:09am
Filed under:
weeds among flowers
The desert tradition includes the longstanding practice of laying out thoughts to a wise elder. This practice was the earliest form of spiritual direction. The elder would receive the manifestation of thoughts and then give the monk a word, usually from Scripture, intended to break the cycle of thoughts from going round and round in the mind.
There was an admonition in the tradition “never to keep silent one’s own thoughts…this confession is barely conceivable without tears, or if it is done with no trace of feeling, one can conclude, that it is worth very little.”
There is a story about Abba Zeno who was asked for his prayers. In response, he said: “Go, do not be discouraged. Say no evil of anyone and do not neglect your prayer.” The other, who had asked in earnest for the prayers of the elder, told another monk: “Through the old man’s prayers God has healed me.” The monk replied, “As for me, it did me no good to open myself, I have not felt any effects of the cure.”
The one that was healed said: “And how did you beseech the old man?” He replied, “I said to him, ‘Pray for me, because, I have these thoughts.’” But the first said, “While making my confession, I bathed his feet with my tears, begging him to pray for me, and through his prayers God has restored me to my health.”
Though this tradition of manifesting our thoughts is not often observed in our time, we can learn a great deal from it. How, for instance, do we recognize a wise elder? Would we recognize one if we saw her?
A wise elder is one who has tamed her thoughts and has compassion (meekness). This elder needs to embody the spiritual teachings in order to mediate to others the meaning of life.
If I, as a seeker, examine my conscience daily and lay my thoughts out weekly to a wise elder, which thoughts do I lay out? Most of the time I would give priority to my afflicted thoughts without analysis, then receive a short word from the elder. In response, I promise to pray for the elder and show signs of respect.
Notice the roles here, the seeker practices humility; the elder gives a discerned word. The elder gives a teaching if she intuits that the seeker is ready and willing to do the word.
If there is no wise elder available, the seeker matches inner thoughts to teachings from the tradition as they are written in a rule or in Scripture. The role of the community is to embody the teachings of the tradition so those teachings should be readily available.
A wise elder also discerns where the thoughts are coming from: self, God or devil. She can also listen not only for the words but also for the motivations, the intentions and the subtle thoughts that may escape the thinker. The most helpful kind of elder teaches by example as well as by words.
The seeker manifests the same thoughts over and over again as long as it takes to dismantle the affliction. The elder listens to the same material over and over again as long as it takes to reduce the afflicted thoughts, feelings or passions.
The goal is that the seeker will notice the first inkling of a thought/emotion before it becomes a full-blown passion. To notice this moment of consent and to sharpen her will to let it go makes it easier do the loving thing.
The elder can teach the seeker moderation. The middle way is safest. Extremes usually point to ego involvement and some prideform. Moderation is not mediocrity but surrender of the will to a higher good, God.
This relationship between the elder and the seeker is sacred. The trap of exchanging gifts should be avoided because it may lead to dependency on either side. This relationship is a spiritual gift that should have no ulterior motives.
The level of confidence in this relationship is strict and as unbreakable as the seal of Confession. Like all inner-connections of the soul it should mean a relationship the seeker can count on for a lifetime.
What happened to this practice and what would it look like today if we attempted to reclaim it?
As the eight thoughts were translated into the seven capital sins so the practice of Manifestation of Thoughts became combined with Confession.
The logic of it goes something life this: if I’m not attentive to my thoughts, then sin gets my attention. The practice which helps me root out sin is Confession or the Sacrament of Penance or Reconciliation. If I am attentive to my thoughts it makes sense to manifest them to someone “for help” before they coalesce into full–blown sins.
There are three major differences between manifesting thoughts, however, and confessing sins:
Manifestation of thoughts is for the on-going work of a contemplative. It’s a monastic practice that is regularly done to get at the earliest level of thought and not the end-stage result of sin. The devotional confession seeks the grace of the sacrament—forgiveness of sin—Manifestation of Thoughts does not.
Another thing that contributed to the loss of this tradition was that the appointment of Abbots and Prioresses were done more and more by the reigning aristocracy and for the purpose of administration of the monastery.
The position of elder in some eastern traditions was passed down in the non-elected role of a staretz, but in the west the practice of manifestation of thoughts was simply supplanted and or forgotten.
Can we have confidence in this old tradition from the Christian East: exagoreusis? Perhaps is it happening more than we know? St. Benedict recommended this tool. It follows from the teachings on the eight thoughts that there are tools to reduce these afflictions. If there were a wise elder in our midst we would lay out our thoughts simply and humbly. We also ask her for tools that would help us.
As we know we are not our thoughts, but they can trick us. So we need to lay them out in the light. Watch them in the presence of a wise elder who can also watch us watching our thoughts. In our own solitude we do this practice of guarding our hearts, but it is good to root out afflictions with the humility practice of disclosure in the light, in the presence of another’s light that is not obscured. Their very own light (presence) can heal.
Again this is the earliest form of the sacrament of reconciliation.
Here’s how it might work:
1. Thought rises
2. Image appears
3. Dialogue of my mind and accompanied by an image
4. Ends in invitation: to continue the dialogue, refrain from same, but to take some mental action (like continue the dialogue with some emotions rising)
5. I consent to the inner promptings of further imaging and conversation inside my head accompanied by feelings
6. The Thought gets solid with entity and offers a suggestion to take action
7. I either take action or refrains from the invitation/temptation
8. There’s a simultaneous melody line that is another conversation with the thought and the person in this thinking mode about intention/motivation. Tradition calls this second thought.
9. I act on the invitation one time
10. I continue in that direction of the original prompting (an affliction)
11. I continue being engaged with that thought that is now an entity with emotion (passion)
12. I act often in collaboration with the entity and it becomes a habit (pattern)
13. I then dwell in that ethos of suffering (pathos) until
14. This entity becomes my identity (captivity)
15. I am the thought!
Manifestation to a wise elder:
1. Lay thought out without commentary to be heard and in the light
2. Back out the affliction as early as possible.
3. The usual ones are food, sex, things (of the body), anger and dejection (of the mind), acedia, vainglory and pride (of the soul)
4. Aim to keep vigilant so to be prepared for the entities to rise
5. Aim to manifest affliction as often as it rises
6. Be not surprised if affliction rises with more emotion earlier and faster, with subtle promptings
7. Refrain from inner dialogue with the afflictions rising, especially self- justification and rationalizations
8. Refrain from day dream-like fantasy either memories or plans to do such an encounter in the future
9. Confess with compunction of heart
This tradition is all but lost, but can be retrieved by any and all of us. Like all practices the only way to learn it is by doing it, and doing it with real life experiences. What is reported to me that seems most helpful is to simply start with some one and if that person isn't the right one then God sees the sincere heart and the right one will appear.
Secondly, the key is to resist analysis, commentary and contextual drama. The point is to back think into the origin of the rising thought.
Thirdly, the process is the content rather than just a method to get at the content. For example, the monk ought not be angry, but calm and live in an abiding peace. It isn't really helpful to review the story line of the anger over and over again. It only serves to re-traumatize the seeker back into deeper and deeper groves of the affliction.
Fourthly, the goal is repentance and converstatio of our way of life.
In conclusion, seems to me that in our times we cannot afford to lose touch with this tradition. It will open the door of our salvation and peace of heart.
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A Bibliography on Ceaseless repentance
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