29/07/2019 A Method for Lectio Divina Based on Jungian Psychology

A Method for Lectio Divina Based on

Jungian Psychology
Home > Psychology and Religion > Psychology > Lectio Divina

Lectio divina , or holy reading, is a special technique for

reading scripture. It was developed by Alexandrian Christians in
the early centuries and subsequently adopted by many monastic
communities. The modern form comes from Guido II, a
Carthusian monk who distinguished separate phases of:

Reading (lectio),
Reflection (meditatio),
Prayer (oratio), and
Contemplation (contemplatio).

These phases correspond fairly well to the four primary cognitive

functions posited by psychologist Carl Jung: sensing, thinking,
feeling, and intuiting. Recognizing this association is important,
because it emphasizes how the method of lectio divina, while
itself a spiritual activity, nonetheless involves psychological
processes.

One consequence is that the method can be used not just by

Christians, but for people of other faiths in reading their their
scripture-- whether that be the Bhagavad Gita, the Torah, or the
Qur'an. Non-Christians may simply make suitable modifications
of the method to accommodate their traditions.

A method of lectio divina based explicitly on Jungian

psychological principles was taught to me by a retreat director
several years ago. I've unfortunately lost the original photocopied
instructions but here attempt to reconstruct the method from
memory.

Lectio Divina - Holy Reading

The purpose of lectio divina is to engage all cognitive functions

in the reading of scripture. In this way our reading serves the
purpose to love and serve God with "all ones heart, mind, soul,
and strength."

Pick a passage of scripture; not too long--about the size of a

gospel or epistle reading, or perhaps no more than 20 lines.

To motivate reading and good attention, one may consider the

value and benefits of what one is about to read, such as:

the beneficial effects on ones own character or spiritual

development and the importance of this;

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that, further, ones efforts may assist, directly or indirectly,

other souls (thus harnessing the strong force of compassion
or 'bodhicitta' motivation to the present activity);

that the scripture is a gift from God, directed and exactly

suited, as in a synchronistic way, to ones current life needs,
perplexities, etc.

Preludes

1. One may begin by making the sign of the cross. This

ancient custom has many benefits. Many modern
Westerners admire the asanas or prayer postures of the East
and Middle East. Yet we have our own rich tradition of
such spiritually efficacious customs.

Before prayer or meditation, we do well to remind

ourselves of who we are and who God is. In making the
sign of the cross we address ourselves to the Father, the
Son, and the Holy Spirit.

2. The Lord's Prayer is taught to us by no less than Christ

himself. We may suppose it to be the most perfect of
prayers, much greater than any of human authorship. Each
word has great significance. We do well to pray this often,
and, should it seem suitable, before lectio divina.

3. One may wish to make the preparatory prayer used by St.

Ignatius of Loyola in his Spiritual Exercises, which is: to
ask grace of God our Lord that all my intentions, actions
and operations may be directed purely to the service and
praise of His Divine Majesty.

The lectio divina now commences, consisting of four successive

readings of the material.

Sensing

The goal here is to examine the material solely as a perceptual

experience--to sense it without trying to understand its meaning.

There is a scientific basis for this. One reason people have

trouble or limited comprehension in reading is because subtle
fears operate to dissuade them from placing full attention on
certain words or sections. Perhaps a word reminds us of some
area of personal anxiety, fear, dread--something we wish to avoid
thinking about. Our peripheral vision unconsciously detects this
and makes us avoid looking directly at the material.

The present step effects a "de-sensitization." By examining the

material first, it becomes safe and familiar. Your mind is then
open to ascertain its meaning.

Look at the material. Give it your undivided attention. Position

the book or computer in a way that permits this. Relax and
perhaps take a deep breath. Pass through the material noticing
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each word in sequence. Notice the letters themselves--their

shapes, details, serifs. Notice even the punctuation.

With experience you may modify this step, for example,

scanning at different speeds, or trying other variations.

Thinking

Here you engage the understanding. Slowly, silently, read the

material again. Notice the words; and encourage mental images
of them. Play with the words and the images. Look for puns. For
instance, with the phrase, "the wine is lost" (from the parable of
wineskins; Mk 2:22), imagine someone misplacing a bottle of
wine. You might notice a new word in a familiar passage, some
detail that's previously escaped your attention.

This method applies your thinking processes in a gentle and

unforced way. Interpretations can come spontaneously to the
mind. Your thinking, then, is more open to the influence of the
Spirit, and less controlled by over-intellectualization.

Once you are comfortable with the approach above, you may
choose to experiment with other ways to engage the thinking
faculties.

For example, sometimes you may ask yourself: "do I fully

understand this sentence, or have I glossed over parts because it
seems too long or complex?" Then you might make yourself
patiently consider all the words, clauses, and concepts, studying
the sentence. An important part of this is your being aware of
what you are doing, being 'honest' with yourself, etc.

Intuiting

Here to pray for an interior knowledge or special insight of the

passage's meaning, and perhaps how that may apply to ones
current life or concerns. Read the material again--slowly, silently.
This time proceed as though you wished to bypass intellectual
understanding and let knowledge pass directly to some interior
faculty of intuition. Do not attend too much to specific words,
unless perhaps one draws your attention in a special way.

Here there is much latitude and different people will find

different approaches more suitable. One may, for example,
imagine the truth of the passage radiating into the mind or soul,
while the intellect remains passive.

We may also allow for an intuition of the heart. Thus one may
similarly imagine a passage's truth radiating into the heart, or the
like.

Feeling

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The truth or logos of a passage having been illumined by the

preceding steps, now you are free to benefit from the feeling or
emotional aspects of the reading. Breathe and exhale. Place
yourself in the warm, "Shalom" of God's loving presence. Read
the material again--and, as in the last phase, not attending much
to specific words. Experience God's kindness. Enjoy God's
goodness.

Give thanks to God for having given so great a gift as your

intellect and the words of scripture to advise, direct, teach,
console, etc.

I.H.S.

For Further Information

Lectio Divina - Wikipedia

What is Lectio Divina? - Carmelites

Accepting The Embrace Of God: The Ancient Art Of

Lectio Divina - Fr. Luke Dysinger, O.S.B.

To Cite this Page

Uebersax, John S. (2007). "A Method for Lectio Divina Based on

Jungian Psychology". Online article. Retrieved from
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