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 monk in hiding himself from the world becomes not less than himself, not less of a person, but more of a person, more truly and perfectly himself: for his personality and individuality are perfected in their true order, the spiritual, interior order, of union with God, the principle of all perfection
The secret of my full identity is hidden in Him. He alone can make me who I am, or rather who I will be when at last I fully begin to be. But unless I desire this identity and work to find it with Him and in Him, the work will never be done
The whole aim of Zen is not to make foolproof statements about experience, but to come to direct grips with reality without the mediation of logical verbalizing.
There is in us an instinct for newness, for renewal, for a liberation of creative power. We seek to awaken in ourselves a force that really changes our lives from within. And yet the same instinct tells us that this change is a recovery of that which is deepest, most original, most personal in ourselves. To be born again is not to become somebody else, but to become ourselves.
Those who refuse His mercy satisfy His justice in another way. Without His mercy, they cannot love Him. Without love for Him they cannot be 'justified' or 'made just'. That is to say: they cannot conform to Him Who is love. Those who have not received His mercy are in a state of injustice with regard to Him. It is their own injustice that is condemned by His justice. And in what does their injustice consist? In the refusal of His mercy.
Unless political decisions rest on a foundation of something better and higher than politics, they can never do any real good for men.
We do not live merely in order to “do something”—no matter what. Activity is just one of the normal expressions of life, and the life it expresses is all the more perfect when it sustains itself with an ordered economy of action. This order demands a wise alternation of activity and rest.
We must remember that our experience of union with God, our feeling of His presence, is altogether accidental and secondary. It is only a side effect of His actual presence in our souls, and gives no sure indication of that presence in any case. For God Himself is above all apprehensions and ideas and sensations, however spiritual, that can ever be experienced by the spirit of man in this life.
When we are alone on a starlit night, when by chance we see the migrating birds in autumn descending on a grove of junipers to rest and eat; when we see children in a moment when they are really children, when we know love in our own hearts; or when, like the Japanese poet, Basho, we hear an old frog land in a quiet pond with a solitary splash - at such times the awakening, the turning inside out of all values, the newness, the emptiness and the purity of vision that make themselves evident, all these provide a glimpse of the cosmic dance.
You must realize that it is the ordinary way of God's dealings with us that our ideas do not work out speedily and efficiently as we would like them to. The reason for this is not only the loving wisdom of God, but also the fact that our acts have to fit into a great complex pattern that we cannot possibly understand. I have learned over the years that Providence is always a whole lot wiser than any of us, and that there are always not only good reasons, but the very best reasons for the delays and blocks that often seem to us so frustrating and absurd.
The illusions and fictions encouraged by the appetite for self-affirmation in certain restricted groups, have much to be said for them and much to be said against them. They do in practice free a man from his individual limitations and help him, in some measure, to transcend himself. And if every society were ideal, then every society would help its members only to a fruitful and productive self-transcendence. But in fact societies tend to lift a man above himself only far enough to make him a useful and submissive instrument in whom the aspirations, lusts and needs of the group can function unhindered by too delicate a personal conscience. Social life tends to form and educate a man, but generally at the price of a simultaneous deformation and perversion. This is because civil society is never ideal, always a mixture of good and evil, and always tending to present the evil in itself as a form of good.
The moral evil in the world is due to man’s alienation from the deepest truth, from the springs of spiritual life within himself, to his alienation from God. Those who realize this try desperately to persuade and enlighten their brothers.
The selfishness of an age that has devoted itself to the mere cult of pleasure has tainted the whole human race with an error that makes all our acts more or less lies against God.
The whole function of the life of prayer is, then, to enlighten and strengthen our conscience so that it not only knows and perceives the outward, written precepts of the moral and divine laws, but above all lives God's law in concrete reality by perfect and continual union with His will.
There is no greater disaster in the spiritual life than to be immersed in unreality, for life is maintained and nourished in us by our vital relation with realities outside and above us.
Though he now has the capacity to communicate anything, anywhere, instantly, man finds himself with nothing to say. Not that there are not many things he could communicate, or should attempt to communicate. He should, for instance, be able to meet with his fellow man and discuss ways of building a peaceful world. He is incapable of this kind of confrontation. Instead of this, he has intercontinental ballistic missiles, which can deliver nuclear death to tens of millions of people in a few moments. This is the most sophisticated message modern man has, apparently, to convey to his fellow man. It is, of course, a message about himself, his alienation from himself, and his inability to come to terms with life.
Violence is not completely fatal until it ceases to disturb us.
We do not live more fully merely by doing more, seeing more, tasting more, and experiencing more than we ever have before. On the contrary, some of us need to discover that we will not begin to live more fully until we have the courage to do and see and taste and experience much less than usual.
We stumble and fall constantly even when we are most enlightened. But when we are in true spiritual darkness, we do not even know that we have fallen.
When we live superficially … we are always outside ourselves, never quite ‘with’ ourselves, always divided and pulled in many directions … we find ourselves doing many things that we do not really want to do, saying things we do not really mean, needing things we do not really need, exhausting ourselves for what we secretly realize to be worthless and without meaning in our lives.
You will have gifts, and they will break you with their burden. You will have pleasures of prayer, and they will sicken you and you will fly from them. And when you have been praised a little and loved a little I will take away all your gifts and all your love and all your praise and you will be utterly forgotten and abandoned and you will be nothing, a dead thing, a rejection. And in that day you shall being to possess the solitude you have so long desired. And your solitude will bear immense fruit in the souls of men you will never see on earth. Do not ask when it will be or where it will be or how it will be: On a mountain or in a prison, in a desert or in a concentration camp or in a hospital or at Gethsemani. It does not matter. So do not ask me, because I am not going to tell you. You will not know until you are in it. But you shall taste the true solitude of my anguish and my poverty and I shall lead you into the high places of my joy and you shall die in Me and find all things in My mercy which has created you for this end and brought you.
The importance of detachment from things, the importance of poverty, is that we are supposed to be free from things that we might prefer to people. Wherever things have become more important than people, we are in trouble. That is the crux of the whole matter.
The more I am able to affirm others, to say “yes” to them in myself, by discovering them in myself and myself in them, the more real I am. I am fully real if my own heart says yes to everyone.
The sense of liberation from illusory difference