Preparation

I. Remote or Habitual Preparation

COMPENDIUM

Meditation is divided into three parts:

  1. Preparation;
  2. Action;
  3. Conclusion.

Mental prayer is rightly compared to a divine audience, and there are certain things to be done and observed in every audience. It is necessary:

  1. Before the audience, to prepare for it;
  2. During the audience, to employ the time thereof in a proper manner;
  3. To bring it to a suitable conclusion.

There are three kinds of preparation:

  1. Remote, or Habitual;
  2. Proximate;
  3. Immediate.

The remote preparation for meditation consist in removing the obstacles in our daily life that prevent us from meditating well, thus disposing ourselves favorably for this holy exercise. The chief obstacles that prevent us from meditating well are:

  1. Dissipation and faults against silence;
  2. Attachment to sin;
  3. Slavery to the senses and passions.

To remove these obstacles, recourse should be taken to:

  1. Recollection and silence;
  2. Purity of heart, which consists in abstaining from all sin committed with full deliberation;
  3. Exterior and interior mortification.

The principal acts of remote preparation that favor meditation are:

  1. Remembrance of the presence of God;
  2. Purity of intention;
  3. Frequent recourse to ejaculatory prayers.

CATECHISM

28. How is mental prayer divided?

Meditation is divided into (1) preparation, (2) action, and (3) conclusion.

29. How can you justify this division?

As in every audience, certain things are to be observed in the divine audience of meditation, i.e. (1) to suitably prepare for it, (2) to employ the time thereof in a proper manner, and (3) to bring it to a suitable conclusion.

30. How many kinds of preparation are there?

There are three kinds of preparation: (1) the remote, or habitual, (2) the proximate, and (3) the immediate.

31. In what does the remote preparation for meditation consist?

The remote preparation consists in removing the obstacles in our daily life that prevent us from meditating well, thus disposing ourselves favorably for this holy exercise.

32. What are the chief obstacles that prevent us from meditating well?

The chief obstacles that prevent us from meditating well are (1) dissipation and faults against silence, (2) attachment to sin, and (3) slavery to the senses and passions.

33. What means should be taken to remove these obstacles?

To remove these obstacles, recourse should be taken to (1) recollection and silence, (2) purity of heart, and (3) exterior and interior mortification.

34. What are the principal acts of the remote preparation that favor meditation?

The principal acts of remote preparation that favor meditation are (1) remembrance of the presence of God, (2) purity of intention, and (3) frequent recourse to ejaculatory prayers.

II. Proximate Preparation

COMPENDIUM

The proximate preparation for meditation consist principally in:

  1. Being recollected at the approach of meditation;
  2. Foreseeing the subject of mental prayer, the principal considerations, and the fruit that we wish to derive from it.

The proximate preparation is very necessary, for two reasons:

  1. Because we would be wanting in respect to God were we to appear before Him without knowing the subject of the interview we intend to have;
  2. Because, without this preparation, we would be exposed to being lost in the wanderings of our mind.

The subject of meditation should be chosen in accordance with the needs of our soul, the attractions of grace, and the advice of our spiritual director. It is useful to meditate repeatedly on the great truths of salvation, particularly on the last things of man, on the life and Passion of Our Lord, and on the virtues and glories of the Most Blessed Virgin. Furthermore, it is useful to meditate repeatedly on those subjects which impress us profoundly, and which inspire us with strong resolutions. It is not absolutely necessary to take the subject that is read in the community.* When it is not fitting, we may choose another. In this case, it is generally of advantage to take a subject already meditated upon.

Finally, the proximate preparation comprises also exactness as to the hour and place of meditation.

CATECHISM

35. In what does the proximate preparation for meditation consist?

The proximate preparation for meditation consists principally in (1) being recollected at the approach of meditation, and (2) foreseeing the subject of mental prayer, the principal considerations, and the fruit that we wish to derive from it.

36. Is the proximate preparation very necessary?

Yes, it is very necessary, for (1) we would be wanting in respect to God were we to appear before Him without knowing the subject of the interview we intend to have, and (2) without this preparation, we should be exposed to being lost in the wanderings of our mind.

37. How should the subject of meditation be chosen?

The subject of meditation should be chosen in accordance with (1) the needs of our soul, (2) the attractions of grace, and (3) the advice of our spiritual director.

38. Are there not certain subjects on which it is useful to meditate repeatedly?

Yes, it is useful to meditate repeatedly on the great truths of salvation, particularly on the last things of man, on the life and Passion of Our Lord, and on the virtues and glories of the Most Blessed Virgin.

39. Is it useful to meditate repeatedly on the same subject?

Yes, it is useful to meditate repeatedly on those subjects which impress us profoundly, and which inspire us with strong resolutions.

40. Is it, then, not necessary to take the subject that is read in the community?*

Not absolutely. When the subject that is read in the community is not fitting, we may choose another; in this case, it is generally of advantage to take a subject already meditated upon.

41. When is the choice of the subject ordinarily made?

The choice of the subject for the morning meditation is ordinarily made after the night prayers; for the evening meditation it is made during some free moments of the day, during a visit to the Most Blessed Sacrament, or at the spiritual reading. The important thing is that each one have a determined time to make this choice.

42. What else does the proximate preparation comprise?

The proximate preparation comprises also exactness as to the hour and place of meditation.

NOTE: For a collection of daily meditations, please see the Fraternity's Daily Meditations.

III. Immediate Preparation

COMPENDIUM

The immediate preparation of meditation, which may be called the introduction to the divine audience, comprises:

  1. The invocation to the Holy Ghost, to the Blessed Virgin, and to our Guardian Angel, who acts as usher;
  2. An act of faith in the presence of God and of union with Our Lord;
  3. Other acts derived from this act of faith, such as acts of humility, confidence, contrition, etc.

The act of faith in the presence of God is the most important act of the immediate preparation, as by neglecting it we would expose ourselves to performing our meditation badly. The act of faith is not very difficult, because to make it well, nothing else is necessary than to recall to mind the reality, for God is present everywhere. No effort of the imagination is required. This act of faith becomes especially easy in the presence of the Blessed Sacrament. Furthermore, it may vary according to the attributes we consider in God, according to the state of our soul, and according to the end we propose to ourselves in mental prayer. We may so consider God:

  1. As our Creator, in order to adore Him with profound humility;
  2. As our Savior and Judge, to ask pardon for our offences;
  3. As our Benefactor, to thank Him;
  4. Above all, as our Father, to invoke Him with an entirely filial confidence.

It is not necessary to make all the above mentioned acts at every meditation. We may dwell sometimes on one act, sometimes on another, according to the attractions of grace; however, we should never omit the act of faith in the presence of God, nor the acts of adoration, humility, and confidence. It is advantageous to make use of memorized formulas when making the acts, but it would be better to produce these acts spontaneously, if possible, and from the bottom of our heart. Ordinarily, these acts should last but a few minutes; however, when the soul feels so inclined, they may be prolonged even to the close of the exercise.

As for the posture we should assume during meditation, it is proper to kneel when addressing God. But, if this posture becomes too fatiguing, we may take another, provided it be respectful.

CATECHISM

43. What does the immediate preparation of meditation comprise?

The immediate preparation of meditation comprises (1) invocation to the Holy Ghost, the Blessed Virgin, and our Guardian Angel, (2) an act of faith, and (3) other acts derived from it, such as acts of humility, confidence, contrition, etc.

44. Is the act of faith in the presence of God very important?

Yes, it is the most important act of the immediate preparation, as by neglecting it we would expose ourselves to performing our meditation badly.

45. Is this act of faith very difficult?

No, because to make it well, nothing else is necessary than to recall to mind the reality, for God is present everywhere. No effort of the imagination is required.

46. Is this act of faith always made in the same manner?

No, it may vary according to the attributes we consider in God, according to the state of our soul, and according to the end we propose to ourselves in mental prayer.

47. In reference to what four attributes may we consider God in meditation?

We may consider God (1) as our Creator, (2) as our Savior and Judge, (3) as our Benefactor, and (4) as our Father.

48. Is it necessary to make all the above mentioned acts at every meditation?

No, we may dwell sometimes on one act, sometimes on another, according to the attractions of grace; however, we should never omit the act of faith in the presence of God, nor the acts of adoration, humility, and confidence.

49. Must we always make use of memorized formulas when making the acts?

It is advantageous to do so; but it would be better to produce these acts spontaneously, if possible, and from the bottom of our heart.

50. How long should these acts last?

Ordinarily they should last but a few minutes; however, when the soul feels so inclined, they may be prolonged even to the close of the exercise.

51. What posture should we assume during meditation?

It is proper to kneel when addressing God; but, if this posture becomes too fatiguing, we may take another, provided it be respectful.