The Teachers
Brother Lawrence of the Resurrection

A Teacher

Brother Lawrence of the Resurrection

c.1614-1691 Christian Mysticism Christian Mysticism (Carmelite lay brother)

Continuous attention to God

Brother Lawrence was a 17th-century French lay Carmelite, born Nicolas Herman, who after soldiering and service entered a Carmelite monastery in Paris as a humble lay brother, spending most of his life working in the kitchen and repairing sandals.

He left no formal treatise; his teaching survives through letters and recorded conversations gathered after his death as The Practice of the Presence of God. His method was strikingly simple: to maintain a continuous, loving attention to God in every moment and activity, however menial, so that washing dishes and formal prayer became equally occasions of communion.

He reported that this habitual turning of attention produced a steady interior peace independent of circumstance. Brother Lawrence is a key ancestor of the “everyday presence” stream that runs from devotional Christianity into modern mindfulness and New Thought.

His core practice—repeatedly returning attention to the present in a chosen orientation—is structurally identical to attentional training in secular mindfulness and to the “be present” teaching popularized by figures like Eckhart Tolle.

The New Thought writer Joel Goldsmith built an entire approach around the phrase “practicing the presence,” drawn directly from Lawrence. His emphasis that ordinary life itself is the field of practice (no special technique, posture, or withdrawal required) makes him a touchstone for accessible, integrated spirituality and for the idea that sustained inner orientation changes lived experience.

Practice of the Presence: A method of continuous, habitual attention to a chosen spiritual orientation—an ancestor of attentional training.

  • Everyday practice: Located transformation in ordinary activity rather than special ritual, prefiguring accessible mindfulness.
  • Attention as the lever: Treated the repeated redirection of attention as the engine of inner change.
  • Interior peace independent of circumstance: Anticipated the “state over conditions” theme of later presence teaching.
He said the trust we put in God honors Him much and draws down great graces.
The Practice of the Presence of God
When we are faithful to keep ourselves in His holy presence, and set Him always before us, this hinders our offending Him, and doing anything that may displease Him.
The Practice of the Presence of God
There is not in the world a kind of life more sweet and delightful than that of a continual conversation with God. Only those can comprehend it who practice and experience it.
The Practice of the Presence of God
We may make an oratory of our heart so we can, from time to time, retire to converse with Him in meekness, humility, and love.
The Practice of the Presence of God
He said that useless thoughts spoil all - that the mischief began there. We ought to reject them as soon as we perceived their impertinence and return to our communion with God.
The Practice of the Presence of God
We must know before we can love. In order to know God, we must often think of Him. And when we come to love Him, we shall then also think of Him often, for our heart will be with our treasure.
The Practice of the Presence of God
You need not cry very loud. He is nearer to us than we are aware. And we do not always have to be in church to be with God.
The Practice of the Presence of God
His own prayer was nothing else but a sense of the presence of God, his soul being at that time insensible to everything but Divine Love.
The Practice of the Presence of God

Taught by / Influenced by: the Carmelite contemplative tradition; practical, non-academic devotional spirituality.

  • Taught / Influenced: practice-of-presence and mindfulness-style devotion; New Thought “practicing the presence” via Joel Goldsmith; modern everyday-spirituality and present-moment teaching.