Obstacles to Prayer and Contemplation
The spiritual life, particularly a life rooted in prayer and contemplation, is not without its trials. Though it offers a path to deep intimacy with God, this journey is often hindered by internal and external obstacles. Understanding these challenges, naming them, and gently navigating them with God’s grace allows us to grow stronger and more faithful in our contemplative calling.
Distractions: The Universal Interruption
Distractions are perhaps the most common and frustrating obstacle encountered during prayer. Whether it is the sound of traffic outside, an aching knee, a buzzing phone, or an anxious thought, distractions have a way of pulling our attention away from God and scattering our interior focus. Even when reciting structured prayers—like the Lord’s Prayer or the Rosary—our minds may drift into automatic recitation without heart or attentiveness[^1].
However, the contemplative tradition does not ask us to eliminate all distractions. Rather, it teaches us to observe them without judgment, then gently return to prayer. In The Way of a Pilgrim, the anonymous Russian seeker admits to great struggle in remaining focused, yet he learns through repetition and humility to find peace even amidst mental wandering[^2].
Distraction becomes less potent when we engage the imagination in prayer. Ignatian contemplation, for example, invites us to enter a Gospel scene as though we are present—smelling the sea, hearing the crowd, or gazing into Jesus’ eyes. These sensory-rich methods ground the soul and make it less susceptible to drifting thoughts[^3].
Ultimately, distractions are not failures. Saint Teresa of Ávila noted that distractions are like wild birds that may flutter about the soul’s garden but cannot stop the garden from growing. We are invited to simply return to the Divine presence—again and again—with trust and patience.
The Seven Ds of the Spiritual Life
As we journey deeper into the life of prayer, especially contemplative prayer, we may encounter more subtle and even disorienting interior struggles. These are not caused by external noise or daily busyness, but are spiritual aridities and tests of the soul. The following “Seven Ds” describe common phases or states that contemplatives may face over time. Many saints and mystics, including Saint John of the Cross, Saint Thérèse of Lisieux, and Mother Teresa of Calcutta, bore these burdens with grace[^4].
1. Darkness
This refers to the felt absence of God’s presence, even when the soul is faithful in prayer. It may seem as if God has withdrawn, leaving only silence. Saint John of the Cross called this la noche oscura del alma, or the Dark Night of the Soul[^5].
2. Dryness
Dryness differs from darkness in that it usually lasts for a shorter period. It is marked by a lack of spiritual consolation—prayer feels empty, mechanical, or uninspired. This may be God’s way of calling the soul to love Him not for His gifts, but for Himself alone[^6].
3. Desolation
Desolation combines spiritual darkness and dryness with emotional anguish. The soul may feel not only God’s absence, but also hopelessness and interior sorrow. Saint Ignatius of Loyola teaches that desolation is a time for increased prayer and remembrance of God’s past faithfulness[^7].
4. Doubt
Doubt involves intellectual uncertainty about God’s nature, love, or even existence. Many spiritual seekers wrestle with doubt, which can paradoxically deepen faith when brought into prayer. As C.S. Lewis noted, “If ours is an examined faith, we should be unafraid to doubt”[^8].
5. Disbelief
Unlike doubt, disbelief is a more settled rejection of God or His promises. In the spiritual life, disbelief may emerge as a temptation, especially when prolonged trials lead to cynicism or despair. Yet even disbelief can be brought before God in prayer—He meets us even in unbelief (Mark 9:24)[^9].
6. Depression
Depression is a psychological state of deep sadness, lethargy, and lack of motivation. While clinical depression often requires medical and therapeutic care, its spiritual component can include feeling abandoned or overwhelmed. Saints like Thérèse and Mother Teresa openly acknowledged these experiences in their journals[^10].
7. Despair
Despair is the extreme of hopelessness—the loss of belief that God’s love or mercy is accessible. It is considered one of the gravest spiritual struggles, yet it often conceals a deep yearning for God’s presence. As Julian of Norwich reminds us: “All shall be well, and all shall be well, and all manner of thing shall be well”[^11].
Expectations: Letting Go and Letting God
A subtler but powerful obstacle to prayer is our own expectations. We may hope for profound experiences, clear answers, deep peace, or mystical visions. When these do not come, we may feel disappointed, even disillusioned. Father James Martin, SJ, wisely counsels in Learning to Pray:
“Your expectations in the spiritual life and the life of prayer need to be modest”[^12].
Prayer is not performance. It is relationship. Like all relationships, it includes silence, mystery, growth, and occasional misunderstanding. Martin reassures us that despite our struggles:
• God will show up.
• You will encounter God.
• You will experience God’s love.
• God will invite you into further conversation.
• God will invite you into a deeper relationship.
We are not abandoned. Even when prayer feels barren, God is at work in the hidden places of the heart. Faith and perseverance are the true soil of contemplative growth. The Catechism of the Catholic Church affirms this beautifully:
“In the battle of prayer, we must face in ourselves and around us erroneous notions of prayer. Some people view prayer as a simple psychological activity, others as an effort of concentration to reach a mental void. Still others reduce prayer to ritual words and postures… Yet Christian prayer is neither an escape from reality nor a divorce from life” (CCC §2726)[^13].
Conclusion: God Strengthens Through Struggle
Obstacles in prayer are not signs of failure, but opportunities for deeper faith. When distractions arise, we practice return. When darkness falls, we hold onto trust. When expectations falter, we surrender to God’s timing. Every obstacle becomes, by grace, a doorway to greater intimacy with the One who loves us beyond measure.
The contemplative path is not about avoiding difficulty, but about being shaped through it. As Saint Paul reminds us, “suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint” (Romans 5:3–5).
God is not distant. He is the silent companion, the stillness in the storm, the hidden light in our darkness. Through every distraction and trial, He draws us toward Himself.
Footnotes
[^1]: Catechism of the Catholic Church, §2729.
[^2]: The Way of a Pilgrim, anonymous Russian author, 19th century.
[^3]: St. Ignatius of Loyola, Spiritual Exercises, #121–126.
[^4]: Mother Teresa, Come Be My Light (Doubleday, 2007).
[^5]: St. John of the Cross, Dark Night of the Soul, trans. Mirabai Starr.
[^6]: St. Teresa of Ávila, The Interior Castle, 4th Mansion.
[^7]: St. Ignatius of Loyola, Rules for Discernment, First Week.
[^8]: C.S. Lewis, The Case for Christianity.
[^9]: Mark 9:24 – “I believe; help my unbelief!”
[^10]: Mother Teresa, Come Be My Light.
[^11]: Julian of Norwich, Revelations of Divine Love, Chapter 27.
[^12]: James Martin, SJ, Learning to Pray: A Guide for Everyone (HarperOne, 2021).
[^13]: Catechism of the Catholic Church, §2726.
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Obstacles to Prayer
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