French-born Anglo-American Catholic Writer, Poet, Trappist Monk and Social Activist
French-born Anglo-American Catholic Writer, Poet, Trappist Monk and Social Activist
The things on the surface are nothing, what is deep is the Real.
There can be an intense egoism in following everybody else. People are in a hurry to magnify themselves by imitating what is popular- and too lazy to think of anything better.
This act of total surrender is not merely a fantastic intellectual and mystical gamble; it is something much more serious. It is an act of love for this unseen person, who, in the very gift of love by which we surrender ourselves to his reality also makes his presence known to us.
Today will never come again.
We cannot be happy if we expect to live all the time at the highest peak of intensity. Happiness is not a matter of intensity, but of balance and order and rhythm and harmony.
We must be content to live without watching ourselves live, to work without expecting an immediate reward, to love without an instantaneous satisfaction, and to exist without any special recognition.
When a country has to be rebuilt after war, the passions and energies of war are no longer enough. There must be a new force, the power of love, the power of understanding and human compassion, the strength of selflessness and cooperation, and the creative dynamism of the will to live and to build, and the will to forgive. The will for reconciliation.
You cannot be a man of faith unless you know how to doubt.
The great danger is that under the pressure of anxiety and fear, the alternation of crisis and relaxation and new crisis, the people of the world will come to accept gradually the idea of war, the idea of submission to total power, and the abdication of reason, spirit and individual conscience. The great peril of the cold war is the progressive deadening of conscience.
The logic of worldly success rests on a fallacy: the strange error that our perfection depends on the thoughts and opinions and applause of other men! A weird life it is, indeed, to be living always in somebody else's imagination, as if that were the only place in which one could at last become real!
The purpose of education is to show us how to define ourselves authentically and spontaneously in relation to our world—not to impose a prefabricated definition of the world, still less an arbitrary definition of ourselves as individuals.
The tighter you squeeze, the less you have.
There is a logic of language and a logic of mathematics. The former is supple and lifelike, it follows our experience. The latter is abstract and rigid, more ideal. The latter is perfectly necessary, perfectly reliable: the former is only sometimes reliable and hardly ever systematic. But the logic of mathematics achieves necessity at the expense of living truth, it is less real than the other, although more certain. It achieves certainty by a flight from the concrete into abstraction. Doubtless, to an idealist, this would seem to be a more perfect reality. I am not an idealist. The logic of the poet—that is, the logic of language or the experience itself—develops the way a living organism grows: it spreads out towards what it loves, and is heliotropic*, like a plant.(* turns toward the sun)
This matter of salvation is, when seen intuitively, a very simple thing. But when we analyze it, it turns into a complex tangle of paradoxes. We become ourselves by dying to ourselves. We gain only what we give up, and if we give up everything we gain everything. We cannot find ourselves within ourselves, but only in others; yet at the same time, before we can go out to others we must first find ourselves. We must forget ourselves in order to become truly conscious of who we are. The best way to love ourselves is to love others; yet we cannot love others unless we love ourselves, since it is written, Thou shalt love thy neighbor as thyself. But if we love ourselves in the wrong way, we become incapable of loving anybody else. And indeed when we love ourselves wrongly, we hate ourselves; if we hate ourselves we cannot help hating others. Yet there is a sense in which we must hate others and leave them in order to find God... As for this finding of God, we cannot even look for Him unless we have already found Him, and we cannot find Him unless He has first found us. We cannot begin to seek Him without a special gift of His grace; yet if we wait for grace to move us before beginning to seek Him, we will probably never begin.
Tradition is living and active, but convention is passive and dead. Tradition does not form us automatically: we have to work to understand it. Convention is accepted passively, as a matter of routine. Therefore, convention easily becomes an evasion of reality. It offers us only pretended ways of solving the problems of living - a system of gestures and formalities. Tradition really teaches us to live and shows us how to take full responsibility for our own lives. Thus tradition is often flatly opposed to what is ordinary, to what is mere routine. But convention, which is a mere repetition of familiar routines, follows the line of least resistance. One goes through an act, without trying to understand the meaning of it all, merely because everyone else does the same. Tradition, which is always old, is at the same time ever new because it is always reviving - born again in each new generation, to be lived and applied in a new and particular way. Convention is simply the ossification of social customs. The activities of conventional people are merely excuses for NOT acting in a more integrally human way. Tradition nourishes the life of the spirit; convention merely disguises its interior decay.
We cannot expect a peaceful world society to emerge all by itself from the turmoil of a ruthless power struggle—we have to work, sacrifice and cooperate to lay the foundations on which future generations may build a stable and peaceful international community.
We must be willing to accept the bitter truth that, in the end, we may have to become a burden to those who love us. But it is necessary that we face this also. The full acceptance of our abjection and uselessness is the virtue that can make us and others rich in the grace of God. It takes heroic charity and humility to let others sustain us when we are absolutely incapable of sustaining ourselves.
When ambition ends, happiness begins.
You cannot save the world merely with a system. You cannot have peace without charity. You cannot have social order without saints, mystics, and prophets.
The great thing, and the only thing, is to adore and praise God.
The Lord did not create suffering. Pain and death came into the world with the fall of man. But after man had chosen suffering in preference to the joys of union with God, the Lord turned suffering itself into a way by which man could come to the perfect knowledge of God.
The purpose of education is to show us how to define ourselves authentically and spontaneously in relation to our world—not to impose a prefabricated definition of the world, still less an arbitrary definition of ourselves as individuals. The world is made up of the people who are fully alive in it: that is, of the people who can be themselves in it and can enter into a living and fruitful relationship with each other in it. The world is, therefore, more real in proportion as the people in it are able to be more fully and more humanly alive: that is to say, better able to make a lucid and conscious use of their freedom. Basically, this freedom must consist first of all in the capacity to choose their own lives, to find themselves on the deepest possible level. A superficial freedom to wander aimlessly here and there, to taste this or that, to make a choice of distractions … is simply a sham. It claims to be a freedom of choice when it has evaded the basic task of discovering who it is that chooses. It is not free because it is unwilling to face the risk of self-discovery. Freedom of choice is not, itself, the perfection of liberty. But it helps us take our first step toward freedom or slavery, spontaneity or compulsion. The free man is the one whose choices have given him the power to stand on his own feet and determine his own life according to the higher light and spirit that are in him. The slave, in the spiritual order, is the man whose choices have destroyed all spontaneity in him and have delivered him over, bound hand and foot, to his own compulsions, idiosyncrasies and illusions, so that he never does what he really wants to do, but only what he has to do.
The true inner self must be drawn up like a jewel from the bottom of the sea, rescued from confusion, from indistinction, from immersion in the common, the nondescript, the trivial, the sordid, the evanescent.
There is a pervasive form of contemporary violence to which the idealist... most easily succumbs: activism and overwork. The rush and pressure of modern life are a form, perhaps the most common form, of its innate violence. To allow oneself to be carried away by the multitude of conflicting concerns, to surrender to too many demands, to commit oneself to too many projects, to want to help everyone in everything, is to succumb to violence... It destroys the fruitfulness of one's own work, because it kills the root of inner wisdom which makes work fruitful.
This new language of prayer has to come out of something which transcends all our traditions, and comes out of the immediacy of love. We have to part now, aware of the love that unites us, the love that unites us in spite of real differences, real emotional friction... The things on the surface are nothing, what is deep is the Real. We are creatures of Love. Let us therefore join hands, as we did before, and I will try to say something that comes out of the depths of our hearts. I ask you to concentrate on the love that is in you, that is in us all. I have no idea what I am going to say. I am going to be silent a minute, and then I will say something... O God, we are one with You. You have made us one with You. You have taught us that if we are open to one another, You dwell in us. Help us to preserve this openness and to fight for it with all our hearts. Help us to realize that there can be no understanding where there is mutual rejection. O God, in accepting one another wholeheartedly, fully, completely, we accept You, and we thank You, and we adore You, and we love You with our whole being, because our being is Your being, our spirit is rooted in Your spirit. Fill us then with love, and let us be bound together with love as we go our diverse ways, united in this one spirit which makes You present in the world, and which makes You witness to the ultimate reality that is love. Love has overcome. Love is victorious. Amen.