The first of two introductions to the Syriac understanding of scripture: that what we wish to take from the our reading is not just ideas or a doctrine based on proof-texts, but the impact of the entirety of scripture.

We study how contemplation can lead to stability of body as a foundation for stability of feeling and mind.

This is the final exploration of the Our Father. We bring all our study of this prayer together.

In the contemplative exercise, we continue to deepen our feeling; and add the planning of the day, so that we may have the influence of our meditation even when we are in the midst of life.

We continue our study of the Our Father, and now come to the line: “Give us this day our Supersubstantial Bread.” I explain why this is not just one possible, but the best translation of this line of the prayer.

In the contemplation, we continue to add more awareness of our feeling, using the force of the air to animate, as it were, the whole person.

We continue our study of contemplation, relating it to the Our Father. We now come to the prayer "Hallowed be Thy Name," and continue to study its spiritual dimensions.

In the second half, dedicated to contemplation, we add awareness of the breath, and try to deepen a feeling of contrition: being sorry for our sins because they offend God.

We begin to study the Our Father in Syriac, the closest language to the Aramaic which Our Lord spoke. We also speak of "silence," not merely the absence of noise, but rather the presence of something beyond words.

The New Testament teaches that God is with us. How can we not, then, wish to have some sense of his presence? This awareness of the presence of God is the essence of mysticism.

The sacred rites address the faith to the whole person and not only to the intellect. In Semitic terms, they were addressed to the heart, for “In the heart, the image of God was implanted at the beginning of time, and it is by purifying this image that direct contact with God can be re-established.”

We now explore “mysticism.” Mysticism is consciousness of the presence of God. The mystic path includes all which leads to or flows from consciousness. Contemplation can help one come to oneself, and so receive the mysterious impression of the presence of God. It is a practical path to mysticism, and so to the heart of Christianity. The mystical path is not an escapist one, it is the most practical path of all for Christians. We close with a contemplative exercise which deepens our experience of releasing physical tensions to better prepare for spiritual work.

The meditation begins at 10:31

In the first half, we introduce the spiritual tradition of the Maronite Catholic Church. In the second half, I lead a very basic contemplative exercise.