Affective Meditation is a Christian Spiritual Practice originating in Medieval EuropeSouthern, R. W., The Making of the Middle Ages. New Haven: Yale University Press, 1953.Bynum, C. W., Jesus as Mother: Studies in the Spirituality of the High Middle Ages. Berkeley: University of California Press, 1982. by which a pilgrim, worshipper, or other follower of Christ seeks to imagine the sights, sounds, tastes, smells, movement, and tactility of specific scenes from canonical Gospels and their characters, with particular emphasis on empathising with the compassion and suffering of Jesus and the joys and sorrows of the Virgin Mary, leading to the authentic and spontaneous expression of emotion.Hennessy, M. V., Passion Devotion, Penitential Reading, and the Manuscript Page: 'The Hours of the Cross'. in London, British Library Additional 37049. Mediaeval Studies, Vol. 66, 2004, pp214–216.Bartlett, A. C., and Bestul, T. H., Cultures of Piety: Medieval English Devotional Literature in Translation. Ithaca: Cornell University Press, 1999 Affective Meditation is the  practice around which the tradition and philosophy of Affective Piety revolves, and was initiated by saint Anselm of Canterbury, subsequently by Bernard of Clairvaux, and latterly by Francis of Assisi, who are credited with spawning an expressive form of worship through which members of the clergy, monastic orders, and laity visualized and envisioned scenes from the life of Christ with which they empathized to such degree that their compassionate identification with the suffering of him and his mother Mary manifested in emotive vocal sounds and physical movements.Bestul, T. H., St. Anselm and the Continuity of Anglo-Saxon Devotional Traditions. Annuale Mediævale, Vol. 18, Issue 20, 1977.Southern, R. W., Saint Anselm: A Portrait in a Landscape. Cambridge: Cambridge University Press, 1990.De Gregorio, S., Affective Spirituality: Theory and Practice. In Bede and Alfred the Great. Essays. In Medieval Studies Vol. 22, Issue 130, 2005, pp129–139. While Affective Meditation is a marginal practice, Cooper's books and teachings, and the creative approach to Christian meditative practice that she encouraged, was acknowledged as making an important contribution to the New Age era and movement, characterized by a personal and individualist exploration of various meditative and contemplative traditions outside the boundaries and purview of formal doctrine and religious organizations, including those originating in Christianity, Hinduism, and Buddhism.Murphy, M., Donovan, S., and Taylor, E., The Physical and Psychological Effects of Meditation: A Review of Contemporary Research. Institute of Noetic Sciences, 1997.
Affective Meditation is a Christian spiritual practice originating in Medieval EuropeSouthern, R. W., The Making of the Middle Ages. New Haven: Yale University Press, 1953.Bynum, C. W., Jesus as Mother: Studies in the Spirituality of the High Middle Ages. Berkeley: University of California Press, 1982. by which a pilgrim, worshipper, or other follower of Christ seeks to imagine the sights, sounds, tastes, smells, movement, and tactility of specific scenes from canonical Gospels and their characters, with particular emphasis on empathising with the compassion and suffering of Jesus and the joys and sorrows of the Virgin Mary, leading to the authentic and spontaneous expression of emotion.Hennessy, M. V., Passion Devotion, Penitential Reading, and the Manuscript Page: 'The Hours of the Cross'. in London, British Library Additional 37049. Mediaeval Studies, Vol. 66, 2004, pp214–216.Bartlett, A. C., and Bestul, T. H., Cultures of Piety: Medieval English Devotional Literature in Translation. Ithaca: Cornell University Press, 1999 Affective Meditation is the spiritual practice around which the tradition and philosophy of affective piety revolves, and was initiated by saint Anselm of Canterbury, subsequently by Bernard of Clairvaux, and latterly by Francis of Assisi, who are credited with spawning an expressive form of worship through which members of the clergy, monastic orders, and laity visualized and envisioned scenes from the life of Christ with which they empathized to such degree that their compassionate identification with the suffering of him and his mother Mary manifested in emotive vocal sounds and physical movements.Bestul, T. H., St. Anselm and the Continuity of Anglo-Saxon Devotional Traditions. Annuale Mediævale, Vol. 18, Issue 20, 1977.Southern, R. W., Saint Anselm: A Portrait in a Landscape. Cambridge: Cambridge University Press, 1990.De Gregorio, S., Affective Spirituality: Theory and Practice. In Bede and Alfred the Great. Essays. In Medieval Studies Vol. 22, Issue 130, 2005, pp129–139. While affective meditation is a marginal practice, Cooper's books and teachings, and the creative approach to Christian meditative practice that she encouraged, was acknowledged as making an important contribution to the New Age era and movement, characterized by a personal and individualist exploration of various meditative and contemplative traditions outside the boundaries and purview of formal doctrine and religious organizations, including those originating in Christianity, Hinduism, and Buddhism.Murphy, M., Donovan, S., and Taylor, E., The Physical and Psychological Effects of Meditation: A Review of Contemporary Research. Institute of Noetic Sciences, 1997.
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Spiritual Practice
spiritual practice
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spiritual
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Affective Piety
affective piety
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Affective Meditation
affective meditation