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The following essay
is a talk given at the Thomas Merton Foundation in 2001. The Hesychaste prayer referred to is “Jesus Christ, Have Mercy
upon me, a sinner.” While the conference was primarily concerned with Thomas Merton’s
interest in this prayer, it provided an opportunity for sharing some insights
into the nature of the Rosary.
THE ROLE OF OUR LADY IN THE HESYCHASTE
PRAYER.
Jesus’s Name and Person are one and the same.
St
Bernadine of Sienna
While Hesychasm can refer to the “whole complex of theory and
practice which constitutes the path,”[1] the
present paper attempts to limit itself to the so-called Hesychaste
prayer. It is often thought that this prayer is limited to the classical
formula” Lord Jesus Christ, have mercy on me a sinner.”[2] I think
this is to forget what is central to this prayer, namely the Name of Jesus.
Remove from this prayer the Divine Name, and one voids it of its essential
power. The Name can of course be incorporated in a variety of settings, as is
well recognized in the East as well as in the West. Whatever the setting, it is
the Name which is of the Essence.
It is often said
that the Hesychaste prayer in the western church is
manifested within the Rosary. Whether or not this is in fact the case - and my
book on The Invocation of the Name of Jesus as practiced in the western
Church clearly shows that the variety of forms, such as are still familiar
in the East were once equally familiar in the West. The fifteen decade Rosary
so common in the West from the 12th Century onwards clearly
incorporates within its formula, the invocation of both the Names of Jesus and
Mary.[3] It
would seem however that in the West, the Invocation of the Name of Jesus is
more closely linked to Mary than in the East. Why, one might ask, is this close
relationship so much insisted upon? This
is not to suggest any lack of Marial devotion in the
East - one has only to view the icons of Our Lady to realize that such an idea
would be false, and indeed, the Greek Rosary or “prayer rope”starts
with the following prayer on the red bead: “O great Mother of God Mary Most
Holy, Intercede for me and save me.” However, not
only is the repetition of the Names of Jesus and Mary closely linked in the
Rosary; but many Western saints have united them in prayer in the form “Jesu-Maria,” and Joan of Ark did so on her banner. Why
should this be the case? I would like to share with you a few speculations,
using the word speculation in its mystical sense, for we see through a mirror darkly,
and yet to probe the matter one needs to reflect within by means of the Light
of Grace, and at the same time to avoid scrupulously any attempt at being
original.
I should like to
start out by recalling to you an old fairly tale, the relevance of which will
become clearer later. Snow White and the Seven Dwarfs. Snow White was persuaded
by the wicked step mother or witch to eat the poisoned apple and fell asleep.
She didn’t die, and the Dwarfs, the various human faculties, were able to
function and keep her alive, but it was only when she was kissed by the
Sun-Prince that she recovered. Or again, I would mention the well known story
of St. George and the Dragon. It was only after the dragon was slain that the
princess was released. Now in point of fact, many of us are like Snow White,
asleep to reality, and like the princess, enthralled to the dragon. It is in
these paradigms that one begins to get some clues to the problem.
Meister Eckhart said
that it was of little import to him if Jesus was born of Mary in history, if He
is not born in him, here and now. And he adds elsewhere that if one would have
Jesus born in one, one must become the Virgin Mary. Mystical theologians have
spoken of the Spirit blowing on the Waters at the time of the world’s creation
as a foreshadowing of Jesus being conceived by Mary by the same Holy Spirit. In
a sense there are two Marys - though of course there
is only one. If there is a temporal and eternal birth of the Son of God, there
must also be a temporal and eternal birth of His mother.[4]And indeed,
Scripture places these words in the “mouth” of Our lady: “The Lord possessed
me in the beginning of his way, before his works of old. I was set up from
everlasting, from the beginning, or ever the earth was... When he prepared the
heavens I was there... I was by him, as one brought up with him: and I was
daily his delight, rejoicing always before him, rejoicing in the habitable
parts of his earth and my delights were with the sons of men..When
there were no depths, I was brought forth .Before the hills was I brought forth
“
Protestants
frequently complain about the honor Catholics pay to the Blessed Virgin. This
is based on their complete misunderstanding of what the Blessed Virgin
represents in the divine economy. Now the Blessed Virgin. exemplifies for us
all the qualities of the perfected soul, and in honoring her we also make her
the model of our spiritual life. We must be born of her, and invoking the name
of Jesus, which is to ask the Name, that is Jesus Himself to be present in us,
requires that we be conformed to the Blessed Virgin in our souls. Eckhart
describes the state of the Virgin’s soul at the time of the Annunciation:
She
was sitting in time untimely. She was sitting, a creature uncreaturely...
Her soul was deiform. Her spirit was contemplating God... To her nothing at all
under God was of any account. Her heart was aflame with the truth. Clear
consciousness was her school. Heaven was her cell. Divinity was her reading...
She was liberated from creatures and set upon God alone... She was in the land
of freedom.[5]
This is the fertile ground in which the Name
can strike roots. Apart from this, like seed cast upon rocks or in a dry
ground, no germination occurs. To borrow a phrase from Tibetan Buddhism, the
Divine Name is the “Jewel in the Lotus” - the Lotus being equivalent to the
Rose, the flower which metaphysically represents Our Lady.
What then are the Marial virtues which we should desire to acquire? The
answer lies in part in the Magnificat, every
phrase of which is incidentally drawn from the Old Testament, and which is
repeatedly brought to our minds and hearts in the Divine Office. First of all,
Mary, when praised by
Et exultet spiritus mea in Deo salutari meo..
Scripture which never wastes
a word makes a distinction between her soul (anima) and her Spirit (spiritus). Jean Borella comments
on this distinction between the soul that magnifies the Lord, and the Spirit
that exalts in God. First of all he points out that this speaks to the
tripartite nature of man the fact that all of us are so “constructed” as to
have within us the hierarchy of Spirit, psyche and body which is why we must
love God with all our heart-Spirit, with all our souls-psyche, and with all our
strength-body. He then tells us that the soul - anima, psyche - glorifies the
Lord because it is perfectly pure and virginal because it reflects the Divine
Light of the Spirit integrally and the Divine Light is the light of glory. The
Spirit exults in God Himself because it is encompassed by the Divine. The
soul’s perfection is its virginal annihilation, its status of being a pure
mirror; the perfection of the Spirit is its exultation, its deifying
participation in the eternal dance of Divine Love.[6]
It is clear that
Mary is in no way exalting herself - there is no “I” or ego in her response;
she is not exalting in herself, but in her Bridegroom - as St. Paul said, “He
who glories in God [truly] glorifies. She is clearly, as Dennis the Carthusian states, “illuminated by divine contemplation and
fervent love.” It is generally understood that in this exchange between herself
and Elizabeth, she manifests the virtue of humility. Now humility is often
misunderstood as seeking to be lowly in this world. To understand it more
clearly, it is good to contrast it with pride which is nothing other than
self-love.[7] True
humility is the absence of all self-love. It is because of this that she states
that “all generations shall call me blessed.” Once again, the Blessed Virgin
ascribes all this to God “for He who is mighty has made me great.” Now all this
may seem to be a digression, but what follows is pertinent to the subject under
discussion, for what follows is Et sanctum nomen eus. - and Holy is His Name. If in fact we must become
like unto the Virgin, then in acquiring the various qualities outlined above
we, as it were, prepare the ground in which His Name is Holy in us. The Name
apart from this preparation may have some benefit, may even direct us towards
obtaining these virtues, but it is to a great extent sterile, for as Christ
said, “not everyone who cries Lord Lord. will be
saved...” It is therefore of the greatest importance that the Name be invoked
in a certain setting, a setting of self sacrifice, a setting in which we, as
far as is possible extrude from ourselves all self love. Et miseracordia eus, for in this
setting His mercy not only will, but must flow forth. And indeed, His mercy is
necessary if we are to void in our souls all traces of self-love, for as He
Himself taught, we can do nothing by ourselves.
“Mary preserved from
original sin, is the pure creature as God had willed it to be and just as it
came forth from his hands. In her we contemplate human nature in all of its
purity. But what is this pure nature? The angel of the Annunciation reveals it.
It is “full of grace,” In her, God has found the perfect creature whose will
makes itself the receptacle of the Divine Will (“I am the handmaid of the
Lord”) to make possible our salvation (“be it unto me according to thy word”).
Here we clearly see how “the work of creation” and “the work of salvation,” the
opus creationis and the opus salutis, are reunited; it is in Mary that this joining,
this reversal, this conversion of the creative work into the redemptive work
comes about. It is she who offers the Grace that human nature needed for its
work, she who gives to the Divine Word a human nature perfectly obedient to the
Father’s Will, which calls for the incarnation of the Son. And it is therefore
within Mary that the key to the supernatural mystery of our nature abides.”[8]
The exemplary
perfections of Our Lady are also brought forth to us by St. Ambrose.:
“Virginity
is thus proposed to us, as if in a picture, in Mary’s life. From her life, the
beauty of her chastity and her exemplary virtue shine out as from a mirror.
Here you may well receive instruction on how to lead a life in which virtue,
instructed by example, shows you what you must do, correct, or avoid” (Expositio in Lucam
2:24).
This raises the
issue of virginity, for few of us are such in the body. While in no way
depreciating that sacrifice which perpetual virginity involves - at least for
those who do not let their lamps go out for lack of oil - oil being a symbol of
wisdom - it is important to understand how her virginity applies to us. As
Philo said: “the union of human beings that is made for the procreation of
children, turns virgins into women. But when God begins to consort with the
soul, He makes what before was a woman into a virgin again.” On the feast of St
Agnes the following prayer is incorporated into the liturgy: “When I love him I
am chaste: when I touch him I am pure: when I possess him, I am a virgin.”
Again
Of pure Virgins
none
Is
fairer seen
Save one
Than
Mary Magdalene.
And so it is that if
we are to invoke the divine Name, we must take Mary as our exemplar. Just as
the Spirit “blew” upon the waters at the time of creation, so also the Name
which is one with the Spirit must blow upon the well prepared soil. That soil
need not be perfect, but it must be sufficiently fertile to allow the Name to
grow with us. Marco Pallis, with whom Thomas Merton
carried on an extensive correspondence spoke to this very point. :Mystical
experience on the cheap, that is to say, minus any requirement that the
would-be disciple should adhere to that religious form where the esoteric teachings
he seeks originated... beware of the professing “master” who offers Sufism
without Islam, or a Tibetan Tantric initiation
without Buddhism, or the Jesu prayer without
Christianity...”[10] As the Book of Privy Counseling
states “I am presuming, of course, that
you have been duly absolved of your sins, general and particular, as Holy
Church requires. Otherwise, I should never approve of you or anyone else
beginning this work”.( Ch. 2). To invoke the Name apart from Mary and all that
Mary represents, runs the risk of self delusion and even self hypnosis such as
occurs when any sort of ejaculatory prayer is used outside of the proper
context.
But there is yet
another aspect of the problem. It is important to understand that when
Scripture speaks of “men,” it intends to include all mankind, both women and
men, and we must recognize - which
hardly seems necessary - that women and man are similar in their relationship
to God. As Scripture says: “there is neither male nor female: for ye are all
one in Christ Jesus” (Gal.
The
word “soul” can be confusing, and it is oft forgot that if there is a soul that
is to be saved, there is also a soul that is to be utterly rejected. Mediaeval
authors distinguished between the anima (feminine) and the animus or
“intellectus vel
Spiritus”[11]
(masculine).Because the concept tends to be unfamiliar, allow me to quote some
of the Church Fathers: Duns Scotus: tells us:
"The woman is the rational soul [anima], whose husband [literally vir or 'man' (with the connotation of 'active
power') not maritus or conjunx]
is understood to be the animus, which is variously named now intellect [intellectus], now mind [mens],
now animus and often even spirit [spiritus]. This is
the husband of whom the Apostle speaks "the head of the woman is the man,
the head of the man is Christ, the head of Christ is God." In other words,
the head of the anima is the intellectus,
and the head of the intellectus is Christ.
Such is the natural order of the human creature. The soul must be submitted to
the rule of the mind, the mind to Christ, and thereby the whole being is
submitted through Christ to God the Father... Spirit revolves perpetually about
God and is therefore well named the husband and guide of the other parts of the
soul, since between it and its creator no creature is interposed. Reason in
turn revolves around the knowledge and causes of created things, and whatever
spirit receives through eternal contemplation it transmits to reason and reason
commends to memory. The third part of the soul is interior sense, which is
subordinate to reason as the faculty which is superior to it, and by means of
reason is also subordinate to spirit. Finally, below the interior sense in the
natural order is the exterior sense, through which the whole soul nourishes and
rules the fivefold bodily senses and animates the whole body. Since, therefore,
reason can receive nothing of the gifts from on high unless through her
husband, the spirit, which holds the chief place of all nature, the woman or
anima is rightly ordered to call her husband or intellectus
with whom and by whom she may drink spiritual gifts and without whom she may in
no wise participate in gifts from on high. For this reason Jesus says to her
[the Samaritan woman at the sell], 'Call your husband, come hither.' Do not
have the presumption to come to me without your husband. For, if the intellect
is absent, one may not ascend to the heights of theology, nor participate in
spiritual gifts."[12]
Again, Origin
teaches “Let us see also allegorically how man, made in the image of God, is
male and female. Our inner man consists of spirit and soul. The spirit is said
to be male; the soul can be called female. If these have concord and agreement
among themselves, they increase and multiply by the very accord among
themselves and they produce sons, good inclinations and understandings... The
soul united with the spirit and, so to speak, joined in
wedlock...."Marriage, as Hugh of St. Victor says, is an external sign
representing the dilectio mutua animorum of the wedded
pair; and this mutual affection symbolizes the love by which God and the soul
are bound together when the latter is adorned with supernatural grace. St.
Bonaventure likewise describes the relations existing between Christ and the
individual soul as typical of the relations which should exist between the
bridegroom and the bride, a union “begun here in grace and consummated in
glory.”[13]
We see then the
importance of Mary - and why “all generations shall call me blessed..” We see also why she is the setting which
allows for the full effectiveness of the invocation of the Name. Ultimately, of
course, it is the Spirit of God who invokes the Name in us, and its
reverberations transform our souls, and even our bodies, bringing them into
unity with the Spirit. With this in view, let us point out some other aspects
of the Rosary as currently used in the West.
Consider first, some
of the symbolism, remembering that a genuine symbol is not something
arbitrarily made up, but is more properly defined as the representation of
reality on a certain level of reference by a corresponding reality on another
level. The Rosary - the word literally means a “rose garden,” and as such
reminds us of
There have been many
rosaries used in the Church, and even today many of these are still in use such
as the Chaplet of St. Michael, or the one described by St. John Eudes which consisted of 33 beads on which one said simply Jesu-Maria. . However, it would seem that Our Lady has
particularly encouraged the use of the 15 decade Rosary as she always has this
Rosary in her hands during her recent apparitions - perhaps because it is so
pertinent to the days in which we live. Families often say five decades at
night with their children as the full 15 would be hard for them to follow.[14] If
we are to adopt the virtues and attitudes of Our Lady, what better way than to
join her in our passage through life. The Rosary recapitulates the story of Our
Lady on earth and in glory; the story of Christ’s manifestation on earth and
his glorious ascension, and the story of the Church. It is also the
exemplifying story of the individual soul - it is in fact all of these, for if
we are baptized in Christ, Crucified with Christ and are Resurrected with
Christ, all these aspects are intimately tied together.
The fifteen decades
are divided into three sets - the Joyful, Sorrowful and Glorious Mysteries.
These also relate to the purgative, illuminative and unitive
stages of the spiritual life, for as is clear from what was said at the
beginning, in saying the Rosary, we are traversing the entire spiritual journey
of the soul. Every spiritual path includes these three great degrees,
“purification” which causes “the world to depart from man”’ “expansion” which
causes “the Divine to enter into man,” and “union” which causes “man to enter
into God.” One can also describe these three stages as Fear, :Love and
As every soul must
to a certain extent travel its own path, so also no one can give an
interpretation of the Rosary which is in any sense complete. As the early
Jewish fathers taught, Scripture (from which the Rosary is drawn) is like an
anvil. When struck, a thousand sparks fly. However, among the possibilities are
those mentioned in what follows:
Consider the first
mystery - the angel Gabriel greets the Blessed Virgin - and indeed, each and
every soul - offering to the soul the annunciation, for indeed we are all
called by grace and hopefully will answer, “be it done to me according to Thy
Word.” And having made this “fiat,” immediately charity is manifested in our
actions - as with Mary who walked 15 miles barefoot to the home of the elderly
Elizabeth who was six months pregnant - residing with her until she delivered.
Now the soul, perfected in charity, gives birth to Jesus which is our third mystery.
What follows is the
presentation to the temple – Forty days after His birth, in accordance with
Jewish custom, Our Lady brought Jesus to the
The last glorious
mystery is the teaching of Jesus in the Temple – if we have traveled along the
way to this point with a pure heart, than Jesus will teach us in the temple which is our body, for He
dwells in our heart, but of course we must take the time and care to listen to
Him which is only possible when our heart is not filled with a host of vain and
useless considerations – with the chatter of the world which drowns out his
presence and teaching.
Next we come to the
sorrowful mysteries. It may seem a long call to relate this to the illuminative
aspect of the spiritual life. However, it is only with purification that the
divine light can flow into us. We must crucify in us all that is inimical to
Christ. The agony in the garden becomes for
us an example in all our sufferings. And like Christ, we can ask God to remove
our anguish and pain, while adding of course - if it be Thy will. What follows
is what the soul itself must undergo - all the humiliations and scourgess that life so abundantly provides, the willing
acceptance and carrying of the Cross - and with a smile reflecting
acceptance; and ultimately the
Crucifixion - for all that is in us that is not of God must be Crucified so
that Christ may live in us.
Finally, the
glorious mysteries. We have been baptized in Christ, Crucified in Christ, and
thus will be Resurrected in Christ. The soul then not only is Resurrected in
Christ, but ascends to Heaven with Him. The soul is inundated with the Holy
Spirit and truly becomes the Bride of Christ - for as St. Bernard says, the
Blessed Virgin and the purified soul is the daughter, bride and mother of
Christ. It is in this condition that the Blessed Virgin and soul is crowned by
Christ in Heaven.
And there is still
more! The Rosary also allows us to at the same time invoke the Holy Name of
Mary, for this also is a “sacred Name.” As St Ambrose said: “Your name, O Mary,
is a precious ointment, which breathes forth the odor of Divine grace. Let this
ointment of salvation enter the inmost recesses of our souls.” St. Peter Canisius says: “After the most holy and adorable Name of
Jesus there is no name more glorious and moire
powerful than the Name of Mary. At the mention of this Name, the angels rejoice
and the devils tremble. Through the invocation of this Name sinners obtain
grace and pardon.” Again, St. Bernard tells us: “O great, O gentle, O most
lovable Mary, thy Holy Name cannot be spoken without inflaming the heart. To
those who love Thee, it is unspeakable consolation and joy even to think of
Thee; Thou art a sweet memory to those who honor Thee.” The Blessed Henry Suso stated: “When I pronounce the name of Mary, I feel
myself inflamed with such love and joy, that between tears and happiness with
which I pronounce this beautiful name, I feel as though my heart might leave my
breast. For this sweet name is like a honeycomb dissolving in the innermost
recesses of my soul.” No wonder than that St. Ephrem
of
Every Ave carries
with it the desire that, in so far as we join ourselves to Our Lady, Christ
will be born in us. Thus it is that some have continuously recited just this
prayer without the support of the beads
We have then
presented the commonest - but not the only - and for many, the most efficacious
form of the Hesychaste prayer in the
Let us conclude with
the prayer of St. Ambrose: “Let the soul of Mary be in each of us to magnify
the Lord; Let the spirit of Mary be in each of us to exalt in God.”
©Rama Coomaraswamy,
MD 2002
[1] From the introduction to Volume 1 of the translation
of the Philokalia as translated by
Palmer, Sherrard and Kallistos
Ware.
[2] The recognition of our own sinfulness is
fully present in the second part of the Ave Maria, “ Holy Mary, Mother of God,
pray for us sinners now and at the hour of our death, Amen.”
[3] There have been many different rosaries in
the Church. - Often called “chaplets,” and linked to various saints - such as
that of St. Michael - and many of these are still in use today. Cf. The
Rose-garden Game by Eithne Wilkins, Victor Gollancz,
[4]
[5] C. de B. Evans, Meister Eckhart, Franz
Pfeiffer’s edition,
[6] Jean Borella, The
Secret of the
[7] The Magnificat
tells us later that God dispersit superbos mente cordis sui, that God has
scattered the proud whose hearts are full of personal thoughts and opinions - a
far cry from the heart that exalts in God.
[8] Jean Borella, op.
cit., p. 165
[9] Margaret of Cortona
(13th Century) had lived in great luxury with a wealthy man, without
benefit of marriage, and born him a son. After his death, she radically changed
her manner of life.
[10] Marco Pallis, A
Buddhist Spectrum, Seabury Press, N.Y., 1981
[11] The quotation marks are taken from William
of St. Thierry’s The Golden Epistle., but the relationship is commonly
accepted by theologians of that era.
[12] Translation of Christopher Bamford in The
Voice of the Eagle,
[13] Woman According to St. Bonaventure,
Sister Emma T. Healy, Sisters of
[14] With very young children one can reduce this
to saying only “Ave Maria.”
[15] Adapted in part from F. Schuon’s
chapter on Meditation L’Oeil du Coeur, Gallimard, Paris, 1950
[16] Usually translated as “repentance,” it
literally means a “change of mind,” or “intellectual metamorphosis.” Cf. A.
Coomaraswamy, On Being in one’s Right Mind, Review of Religion, Nov. 1942, and
incidentally a favorite article of Thomas Merton.