CONTEMPLATION
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meditative arts could become only vehicles of escape from the world. The kind of integrative theology being described here can contribute to Christian life by fostering balance, harmony, and creativity, both within and between men. The rational dimension focuses on the images and powers of animus and the nonrational dimension concerns the activities of anima and spiritus, and their relationship to animus. Unless the body and the intuitive natures of the person are fully functioning in relation to the intellect and will, the self cannot be integrated, nor can the person be fully integrated into nature or society. The forms of contemplative theology that may be useful in our culture cannot be excessively burdensome and time-consuming if they are to appeal to any significant number. We need to be taught that contemplation is something other than sitting in a quiet place for a long time, thinking about one's problems or how to improve one's personality. Contemplation can be non-verbal, non-conceptual, and relatively simple to practice. There is an exercise, for example, called the "practice of awareness," which requires only fifteen minutes, twice a day. One sits in a comfortable place, closes his eyes, and pays attention only to the breath passing in and out of one nostril or to the rising and falling of his abdomen as he breathes. Practitioners of longstanding testify to its manifold benefits. It is an ancient exercise, known in India and China before the time of Christ, and also in medieval Christianity. It fell into disfavor after Quietism, however, and has been revived only recently in the West. This simple practice, which is already part of the Christian tradition, ought to be considered a true form of contemplative prayer. It is not necessary that prayer always consists of thoughts, words and songs. Non-verbal and imageless exercises can also be genuine religious acts. This is not to suggest that words have no place in prayer, but that the emphasis needed today must go beyond verbal conceptualizations of deeper integrative experiences. Non-rational theology can be especially valuable here, offering much of what is needed for the vitality of Christianity both now and in the future.