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“”Which christ?””

Jesus Christ-There is only one

“”When one leans on meditation, “centering “, visions...””

Again ,you need to understand the difference of meditative Christian prayer and eastern mysticism of non christian.

Here is information from Vatican document
LETTER TO THE BISHOPS OF THE CATHOLIC CHURCH ON SOME ASPECTS OF CHRISTIAN MEDITATION

http://www.ewtn.com/library/curia/cdfmed.htm

Excerpts..

III. Erroneous Ways Of Praying

8. Even in the first centuries of the Church some incorrect forms of prayer crept in. Some New Testament texts (cf. 1 Jn 4:3; 1 Tim 1:3-7 and 4:3-4) already give hints of their existence. Subsequently, two fundamental deviations came to be identified: Pseudognosticism and Messalianism, both of concern to the Fathers of the Church. There is much to be learned from that experience of primitive Christianity and the reaction of the Fathers which can help in tackling the current problem.

In combating the errors of “pseudognosticism”8 the Fathers affirmed that matter is created by God and as such is not evil. Moreover, they maintained that grace, which always has the Holy Spirit as its source is not a good proper to the soul, but must be sought from God as a gift. Consequently, the illumination or superior knowledge of the Spirit (”gnosis”) does not make Christian faith something superfluous. Finally, for the Fathers, the authentic sign of a superior knowledge, the fruit of prayer, is always Christian love.

9. If the perfection of Christian prayer cannot be evaluated using the sublimity of gnostic knowledge as a basis, neither can it be judged by referring to the experience of the divine, as “Messalianism” proposed.9 These false fourth-century charismatics identified the grace of the Holy Spirit with the psychological experience of his presence in the soul. In opposing them, the Fathers insisted on the fact that the soul’s union with God in prayer is realized in a mysterious way, and in particular through the sacraments of the Church. Moreover, it can even be achieved through experiences of affliction or desolation. Contrary to the view of the Messalians, these are not necessarily a sign that the Spirit has abandoned a soul. Rather, as masters of spirituality have always clearly acknowledged, they may be an authentic participation in the state of abandonment experienced on the cross by our Lord, who always remains the model and mediator of prayer.10. Both of these forms of error continue to be a “temptation for man the sinner.” They incite him to try and overcome the distance separating creature from Creator, as though there ought not to be such a distance; to consider the way of Christ on earth, by which he wishes to lead us to the Father, as something now surpassed; to bring down to the level of natural psychology what has been regarded as pure grace, considering it instead as “superior knowledge” or as “experience.”

Such erroneous forms, having reappeared in history from time to time on the fringes of the Church’s prayer, seem once more to impress many Christians, appealing to them as a kind of remedy, be it psychological or spiritual, or as a quick way of finding God.11

11. However, these forms of error, wherever they arise, “can be diagnosed” very simply. The meditation of the Christian in prayer seeks to grasp the depths of the divine in the salvific works of God in Christ, the Incarnate Word, and in the gift of his Spirit. These divine depths are always revealed to him through the human-earthly dimension. Similar methods of meditation, on the other hand, including those which have their starting-point in the words and deeds of Jesus, try as far as possible to put aside everything that is worldly, sense perceptible or conceptually limited. It is thus an attempt to ascend to or immerse oneself in the sphere of the divine, which, as such, is neither terrestrial, sense-perceptible nor capable of conceptualization.12 This tendency, already present in the religious sentiments of the later Greek period (especially in “Neoplatonism”), is found deep in the religious inspiration of many peoples, no sooner than they become aware of the precarious character of their representations of the divine and of their attempts to draw close to it.

12. With the present diffusion of eastern methods of meditation in the Christian world and in ecclesial communities, we find ourselves faced with a pointed renewal of an attempt, which is not free from dangers and errors, “to fuse Christian meditation with that which is non-Christian.” Proposals in this direction are numerous and radical to a greater or lesser extent. Some use eastern methods solely as a psycho-physical preparation for a truly Christian contemplation; others go further and, using different techniques, try to generate spiritual experiences similar to those described in the writings of certain Catholic mystics.13 Still others do not hesitate to place that absolute without image or concepts, which is proper to Buddhist theory, 14 on the same level as the majesty of God revealed in Christ, which towers above finite reality. To this end, they make use of a “negative theology,” which transcends every affirmation seeking to express what God is, and denies that the things of this world can offer traces of the infinity of God. Thus they propose abandoning not only meditation on the salvific works accomplished in history by the God of the Old and New Covenant, but also the very idea of the One and Triune God, who is Love, in favor of an immersion “in the indeterminate abyss of the divinity.”15 These and similar proposals to harmonize Christian meditation with eastern techniques need to have their contents and methods ever subjected to a thorough-going examination so as to avoid the danger of falling into syncretism.

IV. The Christian Way To Union With God

13. To find the right “way” of prayer, the Christian should consider what has been said earlier regarding the prominent features of the “way of Christ,” whose “food is to do the will of him who sent [him], and to accomplish his work” (Jn 4:34). Jesus lives no more intimate or closer a union with the Father than this, which for him is continually translated into deep prayer. By the will of the Father he is sent to mankind, to sinners. to his very executioners, and he could not be more intimately united to the Father than by obeying his will. This did not in any way prevent him, however, from also retiring to a solitary place during his earthly sojourn to unite himself to the Father and receive from him new strength for his mission in this world. On Mount Tabor, where his union with the Father was manifest, there was called to mind his passion (cf. Lk 9:31), and there was not even a consideration of the possibility of remaining in “three booths” on the Mount of the Transfiguration. Contemplative Christian prayer always leads to love of neighbor, to action and to the acceptance of trials, and precisely because of this it draws one close to God.

14. In order to draw near to that mystery of union with God, which the Greek Fathers called the “divinization” of man, and to grasp accurately the manner in which this is realized, it is necessary in the first place to bear in mind that man is essentially a creature,16 and remains such for eternity, so that an absorbing of the human self into the divine self is never possible, not even in the highest states of grace. However, one must recognize that the human person is created in the “image and likeness” of God, and that the archetype of this image is the Son of God, in whom and through whom we have been created (cf. Col 1:16). This archetype reveals the greatest and most beautiful Christian mystery: from eternity the Son is “other” with respect to the Father and yet, in the Holy Spirit, he is “of the same substance.” Consequently this otherness, far from being an ill, is rather the greatest of goods. There is otherness in God himself, who is one single nature in three Persons, and there is also otherness between God and creatures, who are by nature different. Finally, in the Holy Eucharist, as in the rest of the sacraments—and analogically in his works and in his words—Christ gives himself to us and makes us participate in his divine nature,17 without nevertheless suppressing our created nature, in which he himself shares through his Incarnation.

15. A consideration of these truths together brings the wonderful discovery that all the aspirations which the prayer of other religions expresses are fulfilled in the reality of Christianity beyond all measure, without the personal self or the nature of a creature being dissolved or disappearing into the sea of the Absolute. “God is love” (1 Jn 4:8). This profoundly Christian affirmation can reconcile perfect “union” with the “otherness” existing between lover and loved, with eternal exchange and eternal dialogue. God is himself this eternal exchange and we can truly become sharers of Christ, as “adoptive sons” who cry out with the Son in the Holy Spirit, Abba, Father.” In this sense, the Fathers are perfectly correct in speaking of the divinization of man who, having been incorporated into Christ, the Son of God by nature, may by his grace share in the divine nature and become a “son in the Son.” Receiving the Holy Spirit, the Christian glorifies the Father and really shares in the Trinitarian life of God.

If anything,dear RN7, protestant fall into error more often on this topic because of modernists view of Scripture. I know this first hand having devoted 2 full years working with mostly protestants on the dangers of the New Age movement. Catholics have documentation and history to fall back on to guide them