Centering Prayer
A Modern Method with Ancient Roots
Centering Prayer is a modern contemplative practice developed in the 1970s by Trappist monks Thomas Keating, Basil Pennington, and William Meninger. Drawing from The Cloud of Unknowing and the apophatic tradition, it uses a "sacred word" to express consent to God's presence and action within. The practitioner sits in silence, returning gently to the sacred word whenever engaged by thoughts. Centering Prayer is not a technique to achieve an experience but a disposition of openness to the gift of contemplation.
Origins and Development
Centering Prayer emerged from a specific moment in Christian history—the post-Vatican II interest in contemplative renewal and the encounter between Christian monasticism and Eastern meditation traditions.
The St. Joseph's Abbey Workshop
In 1975, at St. Joseph's Abbey in Spencer, Massachusetts, a group of Trappist monks began developing a simple method to teach Christian contemplative prayer to laypeople. They observed that many Christians were turning to Eastern meditation because they didn't know their own tradition had contemplative depths.
The three principal developers were:
- Thomas Keating (1923-2018) — Abbot and later founder of Contemplative Outreach
- M. Basil Pennington (1931-2005) — Author and teacher
- William Meninger — Who first taught the method based on The Cloud of Unknowing
The Cloud of Unknowing Connection
The foundational text for Centering Prayer is The Cloud of Unknowing, a 14th-century English mystical work. The anonymous author teaches that God cannot be grasped by thought but only by love. He recommends using a single syllable word—like "God" or "Love"—to push aside all thoughts and rest in pure intention toward God.
"For this is the work of the soul that pleases God most... All saints and angels rejoice over it... This word shall be your shield and your spear."— The Cloud of Unknowing
Contemplative Outreach
In 1984, Thomas Keating founded Contemplative Outreach to spread Centering Prayer more widely. The organization now operates in over 40 countries, offering introductory workshops, advanced retreats, and formation programs. Centering Prayer has become one of the most widely practiced forms of Christian contemplative prayer in the contemporary world.
The Method
Centering Prayer is deliberately simple—the method can be learned in minutes, though its depths unfold over a lifetime.
The Four Guidelines
Thomas Keating summarized the practice in four guidelines:
- Choose a sacred word as the symbol of your intention to consent to God's presence and action within.
- Sitting comfortably and with eyes closed, settle briefly and silently introduce the sacred word.
- When engaged with your thoughts, return ever-so-gently to the sacred word.
- At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.
Choosing the Sacred Word
The sacred word is a symbol of your intention, not a mantra or magic word. Choose a word of one or two syllables that expresses your desire for God:
- God, Jesus, Abba, Father, Mother
- Love, Peace, Mercy, Stillness
- Let go, Be still, Come Lord
Once chosen, keep the same word for the duration of the prayer period (and ideally over time). The word is not said continuously—only when you notice you've become engaged with thoughts.
What Are "Thoughts"?
In Centering Prayer, "thoughts" means any perception that engages your attention:
- Mental images, memories, reflections
- Body sensations, sounds, feelings
- Spiritual insights, experiences of peace
- Even "good" thoughts about God
The instruction to "return to the sacred word" applies to all of these. We are not seeking experiences, even spiritual ones—we are consenting to God beyond all experience.
Practical Session (20 minutes)
- Sit comfortably, feet flat on floor, hands in lap
- Close your eyes and settle into the present moment
- Silently introduce your sacred word as a symbol of consent
- When you notice you're engaged with thoughts, return gently to the sacred word
- Don't resist thoughts; don't retain them; just return
- When 20 minutes pass (use a gentle timer), remain in silence 2-3 minutes more
- Optionally, pray the Lord's Prayer slowly to close
Recommended practice: twice daily, 20 minutes each—morning and evening.
Theological Foundations
Keating grounded Centering Prayer in specific theological convictions that shape how the practice is understood.
Consent, Not Achievement
Centering Prayer is understood as consenting to God's presence—not a technique to produce an experience. Contemplation is God's gift; we can only open ourselves to receive it. The sacred word expresses our "yes" to God, not our effort to reach Him.
The Divine Indwelling
The practice presupposes God's presence within. We are not reaching for a distant God but awakening to One already present in our depths. This reflects the Johannine tradition: "Abide in me, and I in you" (John 15:4).
The Divine Therapy
Keating developed the concept of "divine therapy"—the idea that contemplative practice allows the unconscious mind to release repressed emotional material ("unloading"). Thoughts and feelings arising in prayer may be the psyche healing under God's action. This psychological dimension is distinctive to Centering Prayer.
The False Self
Drawing on Merton, Keating taught that contemplative prayer dismantles the "false self"—our constructed identity built on emotional programs for happiness (security, esteem, control). As the false self dies, the true self, hidden in Christ, emerges.
Relationship to Christian Tradition
Centering Prayer's founders explicitly grounded their method in classical Christian sources. Here is how they connected to the tradition:
| Source | Connection |
|---|---|
| The Cloud of Unknowing | Direct inspiration for the single-word method |
| John Cassian | Use of a single phrase to still the mind (Conference 10) |
| Desert Fathers | Practice of "pure prayer" beyond words |
| Pseudo-Dionysius | Apophatic theology—God beyond concepts |
| John of the Cross | Loving attention without particulars |
| Teresa of Avila | Prayer of recollection and quiet |
Proponents argue that Centering Prayer is not an innovation but a retrieval and simplification of practices that have always been part of Christian contemplative life.
Discernment Considerations
Centering Prayer has both passionate advocates and thoughtful critics within Christianity. An honest presentation acknowledges both.
Concerns Raised
- Technique focus: Critics worry that presenting contemplation as a method with "guidelines" may suggest we can produce what is properly God's gift.
- Similarity to Eastern practices: The use of a repeated word and the emptying of thoughts resembles TM or Buddhist meditation, raising questions about distinctiveness.
- Skipping stages: Traditional teaching describes a progression from meditation to contemplation. Does Centering Prayer bypass necessary active meditation?
- Psychological framing: Keating's "divine therapy" concept borrows heavily from psychology. Some question whether this adequately captures the spiritual reality.
- Quietism concerns: Is the radical passivity of Centering Prayer vulnerable to the errors of Quietism (condemned in the 17th century)?
Responses from Advocates
- Consent, not technique: The method creates conditions for openness, not an automatic result. Contemplation remains God's gift.
- Christian content: The sacred word often names Christ or God. The intention is toward the Trinity, not abstract emptiness. Context matters.
- Complementary practice: Centering Prayer is meant to complement, not replace, other forms of prayer—Lectio Divina, liturgy, active meditation.
- Fruits: Practitioners report growth in charity, patience, freedom from attachments—the traditional fruits of contemplative life.
- Ecclesial endorsement: Many Catholic bishops and religious superiors have approved Centering Prayer. It has spread within mainline traditions with institutional blessing.
Our Recommendation
Centering Prayer can be a genuine entry point into Christian contemplative life for many. We recommend:
- Practice it within a full Christian context—Scripture, sacraments, community
- Combine it with Lectio Divina and other active prayer
- Seek spiritual direction as you deepen
- Judge by fruits over time: love, peace, charity, freedom, growth in Christlikeness
- If uncomfortable with Centering Prayer, explore other apophatic or hesychast practices
Integration with Other Practices
Centering Prayer is meant to complement, not replace, other forms of Christian prayer:
Lectio Divina
Many practitioners do Lectio Divina before Centering Prayer—the active engagement with Scripture prepares the heart for receptive silence. Alternatively, Centering Prayer in the morning and Lectio Divina in the evening provides balance.
Liturgy and Eucharist
Keating emphasized that Centering Prayer flows from and returns to the liturgy. The Eucharist is the primary encounter with Christ; Centering Prayer extends that encounter into daily life. The two nourish each other.
Active Prayer
Intercessory prayer, devotional prayers, the rosary, and other active practices are not replaced. Centering Prayer adds a dimension of receptive openness but doesn't eliminate the need for words, petition, and structured devotion.
Daily Life
Keating developed "Active Prayer" practices—brief pauses during the day to return to the sacred word or take a conscious breath of consent. This extends the receptive disposition into ordinary activity.
Common Questions
Is Centering Prayer the same as mindfulness meditation?
No. While both involve sitting in silence and noticing thoughts without engaging, the intention differs. Mindfulness cultivates present-moment awareness; Centering Prayer cultivates consent to God's presence. The sacred word expresses relationship with a personal God, not mere awareness. Context and intention matter—the same outer form can serve different spiritual ends.
What if I fall asleep?
Very common, especially at first. Your body may be exhausted. Sit up straighter or try a different time of day. If sleep comes, consider it a sign you need rest—but try to stay awake for the practice itself. With consistency, drowsiness typically decreases.
How do I know if it's working?
Centering Prayer is not about experiences during the practice but fruits in daily life. Look for: growing peace, increased patience, freedom from compulsive patterns, deeper charity, greater capacity for presence. These emerge over months and years, not single sessions. Judge the tree by its fruit.
What about disturbing thoughts or memories?
Keating's "divine therapy" model suggests that difficult material rising is part of healing. If overwhelming, reduce practice time or seek guidance. For those with trauma history, professional support alongside spiritual direction is advisable. The practice can release deep material—handle with care.
Can I use the Jesus Prayer instead of a sacred word?
Some practitioners do. However, the Jesus Prayer is typically used differently—synchronized with breath, repeated continuously. If you're drawn to the Jesus Prayer, consider exploring Hesychasm directly. The traditions are related but distinct.
Resources for Going Deeper
Key Books
- Open Mind, Open Heart — Thomas Keating (the foundational text)
- Intimacy with God — Thomas Keating
- Centering Prayer and Inner Awakening — Cynthia Bourgeault
- The Cloud of Unknowing — Anonymous (14th century)
Related Articles
- Apophatic & Kataphatic Prayer — The theological tradition behind Centering Prayer.
- Lectio Divina — A complementary practice using Scripture.
- The Jesus Prayer — An Eastern approach using a sacred phrase.
- Discernment in Contemplative Practice — Testing inner experiences.
- Foundations of Contemplative Prayer — Overview of core concepts.