Hence it appears that prayer is the most perfect and most divine action that a rational soul is capable of. It is of all actions and duties the most indispensably necessary.
Augustine Baker
Lord, teach me to seek Thee and reveal Thyself to me when I seek Thee. For I cannot seek Thee except Thou teach me, nor find Thee except Thou reveal Thyself. Let me seek Thee in longing, let me long for Thee in seeking: let me find Thee in love and love Thee in finding. Lord, I acknowledge and I thank Thee that Thou hast created me in this Thine image, in order that I may be mindful of Thee, may conceive of Thee and love Thee: but that image has been so consumed and wasted away by vices and obscured by the smoke of wrong-doing that it cannot achieve that for which it was made, except Thou renew it and create it anew. Is the eye of the soul darkened by its infirmity, or dazzled by Thy glory? Surely, it is both darkened in itself and dazzled by Thee. Lord, this is the unapproachable light in which Thou dwellest. Truly I see it not, because it is too bright for me; and yet whatever I see, I see through it, as the weak eye sees what it sees through the light of the sun, which in the sun itself it cannot look upon. Oh supreme and unapproachable light, oh holy and blessed truth, how far art Thou from me who am so near to Thee, how far art Thou removed from my vision, though I am so near to Thine! Everywhere Thou art wholly present, and I see Thee not. In Thee I move and in Thee I have my being, and cannot come to Thee, Thou art within me and about me, and I feel Thee not.
St Anselm
Oh Lord, put no trust in me; for I shall surely fail if Thou uphold me not.
St Philip Neri
To pretend to devotion without great humility and renunciation of all worldly tempers is to pretend to impossibilities. He that would be devout must first be humble, have a full sense of his own miseries and wants and the vanity of the world, and then his soul will be full of desire after God. A proud, or vain, or worldly-minded man may use a manual of prayers, but he cannot be devout, because devotion is the application of an humble heart to God as its only happiness.
William Law
The spirit, in order to work, must have all sensible images, both good and bad, removed. The beginner in a spiritual course commences with the use of good sensible images, and it is impossible to begin in a good spiritual course with the exercises of the spirit... Those souls who have not a propensity to the interior must abide always in the exercises, in which sensible images are used, and these souls will find the sensible exercises very profitable to themselves and to others, and pleasing to God. And this is the way of the active life. But others, who have the propensity to the interior, do not always remain in the exercises of the senses, but after a time these will give place to the exercises of the spirit, which are independent of the senses and the imagination and consist simply in the elevation of the will of the intellective soul to God... The soul elevates her will towards God, apprehended by the understanding as a spirit, and not as an imaginary thing, the human spirit in this way aspiring to a union with the Divine Spirit.
Augustine Baker
You tell me you do nothing in prayer. But what do you want to do in prayer except what you are doing, which is, presenting and representing your nothingness and misery to God? When beggars expose their ulcers and their necessities to our sight, that is the best appeal they can make. But from what you tell me, you sometimes do nothing of this, but lie there like a shadow or a statue. They put statues in palaces simply to please the prince’s eyes. Be content to be that in the presence of God: He will bring the statue to life when He pleases.
St François de Sales
I have come to see that I do not limit my mind enough simply to prayer, that I always want to do something myself in it, wherein I do very wrong... I wish most definitely to cut off and separate my mind from all that, and to hold it with all my strength, as much as I can, to the sole regard and simple unity. By allowing the fear of being ineffectual to enter into the state of prayer, and by wishing to accomplish something myself, I spoilt it all.
St Jeanne Chantal
So long as you seek Buddhahood, specifically exercising yourself for it, there is no attainment for you.
Yung-chia Ta-shih ‘How does a man set himself in harmony with the Tao?’
Shih-t’ou ‘I am already out of harmony.’
How shall I grasp it? Do not grasp it. That which remains when there is no more grasping is the Self.
Panchadasi
I order you to remain simply either in God or close to God, without trying to do anything there, and without asking anything of Him, unless He urges it.
St François de Sales
Adoration is an activity of the loving, but still separate, individuality. Contemplation is the state of union with the divine Ground of all being. The highest prayer is the most passive. Inevitably; for the less there is of self, the more there is of God. That is why the path to passive or infused contemplation is so hard and, for many, so painful — a passage through successive or simultaneous Dark Nights, in which the pilgrim must die to the life of sense as an end in itself, to the life of private and even of traditionally hallowed thinking and believing, and finally to the deep source of all ignorance and evil, the life of the separate, individualized will.
17. Suffering
THE GODHEAD IS impassible; for where there is perfection and unity, there can be no suffering. The capacity to suffer arises where there is imperfection, disunity and separation from an embracing totality; and the capacity is actualized to the extent that imperfection, disunity and separateness are accompanied by an urge towards the intensification of these creaturely conditions. For the individual who achieves unity within his own organism and union with the divine Ground, there is an end of suffering. The goal of creation is the return of all sentient beings out of separateness and that infatuating urge-to-separateness which results in suffering, through unitive knowledge, into the wholeness of eternal Reality.
The elements which make up man produce a capacity for pain.
The cause of pain is the craving for individual life.
Deliverance from craving does away with pain.
The way of deliverance is the Eightfold Path.
The Four Noble Truths of Buddhism
The urge-to-separateness, or craving for independent and individualized existence, can manifest itself on all the levels of life, from the merely cellular and physiological, through the instinctive, to the fully conscious. It can be the craving of a whole organism for the intensification of its separateness from the environment and the divine Ground. Or it can be the urge of a part within an organism for an intensification of its own partial life as distinct from (and consequently at the expense of) the life of the organism as a whole. In the first case we speak of impulse, passion, desire, self-will, sin; in the second, we describe what is happening as illness, injury, functional or organic disorder. In both cases the craving for separateness results in suffering, not only for the craver, but also for the craver’s sentient environment - other organisms in the external world, or other organs within the same organism. In one way suffering is entirely private; in another, fatally contagious. No living creature is able to experience the suffering of another creature. But the craving for separateness which, sooner or later, directly or indirectly, results in some form of private and unshareable suffering for the craver, also results, sooner or later, directly or indirectly, in suffering (equally private and unshareable) for others. Suffering and moral evil have the same source — a craving for the intensification of the separateness which is the primary datum of all creatureliness.
It will be as well to illustrate these generalizations by a few examples. Let us consider first the suffering inflicted by living organisms on themselves and on other living organisms in the mere process of keeping alive. The cause of such suffering is the craving for individual existence, expressing itself specifically in the form of hunger. Hunger is entirely natural - a part of every creature’s dharma. The suffering it causes alike to the hungry and to those
who satisfy their hunger is inseparable from the existence of sentient creatures. The existence of sentient creatures has a goal and purpose which is ultimately the supreme good of every one of them. But meanwhile the suffering of creatures remains a fact and is a necessary part of creatureliness. In so far as this is the case, creation is the beginning of the Fall. The consummation of the Fall takes place when creatures seek to intensify their separateness beyond the limits prescribed by the law of their being. On the biological level the Fall would seem to have been consummated very frequently during the course of evolutionary history. Every species, except the human, chose immediate, short-range success by means of specialization. But specialization always leads into blind alleys. It is only by remaining precariously generalized that an organism can advance towards that rational intelligence which is its compensation for not having a body and instincts perfectly adapted to one particular kind of life in one particular kind of environment. Rational intelligence makes possible unparalleled worldly success on the one hand and, on the other, a further advance towards spirituality and a return, through unitive knowledge, to the divine Ground.
Because the human species refrained from consummating the Fall on the biological level, human individuals now possess the momentous power of choosing either selflessness and union with God, or the intensification of separate selfhood in ways and to a degree, which are entirely beyond the ken of the lower animals. Their capacity for good is infinite, since they can, if they so desire, make room within themselves for divine Reality. But at the same time their capacity for evil is, not indeed infinite (since evil is always ultimately self-destructive and therefore temporary), but uniquely great. Hell is total separation from God, and the devil is the will to that separation. Being rational and free, human beings are capable of being diabolic. This is a feat which no animal can duplicate, for no animal is sufficiently clever, sufficiently purposeful, sufficiently strong-willed or sufficiently moral to be a devil. (We should note that, to be diabolic on the grand scale, one must, like Milton’s Satan, exhibit in a high degree all the moral virtues, except only charity and wisdom.)
Man’s capacity to crave more violently than any animal for the intensification of his separateness results not only in moral evil and the sufferings which moral evil inflicts, in one way or another, upon the victims of evil and the perpetrators of it, but also in certain characteristically human derangements of the body. Animals suffer mainly from contagious diseases, which assume epidemic proportions whenever the urge to reproduction combines with exceptionally favourable circumstances to produce overcrowding, and from diseases due to infestation by parasites. (These last are simply a special case of the sufferings that must inevitably arise when many species of creatures coexist and can only survive at one another’s expense.) Civilized man has been fairly successful in protecting himself against these plagues, but in their place he has called up a formidable array of degenerative diseases hardly known among the lower animals. Most of these degenerative diseases are due to the fact that civilized human beings do not, on any level of their being, live in harmony with Tao, or the divine Nature of Things. They love to intensify their selfhood through gluttony, therefore eat the wrong food and too much of it; they inflict upon themselves chronic anxiety over money and, because they crave excitement, chronic over-stimulation; they suffer, during their working hours, from the chronic boredom and frustration imposed by the sort of jobs that have to be done in order to satisfy the artificially stimulated demand for the fruits of fully mechanized mass-production. Among the consequences of these wrong uses of the psycho-physical organism are degenerative changes in particular organs, such as the heart, kidneys, pancreas, intestines and arteries. Asserting their partial selfhood in a kind of declaration of independence from the organism as a whole, the degenerating organs cause suffering to themselves and their physiological environment. In exactly the same way the human individual asserts his own partial selfhood and his separateness from his neighbours, from Nature and from God - with disastrous consequences to himself, his family, his friends and society in general. And, reciprocally, a disordered society, professional group or family, living by a false philosophy, influences its members to assert their individual selfhood and separateness, just as the wrongliving and wrong-thinking individual influences his own organs to assert, by some excess or defect of function, their partial selfhood at the expense of the total organism.
The effects of suffering may be morally and spiritually bad, neutral or good, according to the way in which the suffering is endured and reacted to. In other words, it may stimulate in the sufferer a conscious or unconscious craving for the intensification of his separateness; or it may leave the craving such as it was before the suffering; or, finally, it may mitigate it and so become a means for advance towards self-abandonment and the love and knowledge of God. Which of these three alternatives shall be realized depends, in the last analysis, upon the sufferer’s choice. This seems to be true even on the sub-human level. The higher animals, at any rate, often seem to resign themselves to pain, sickness and death with a kind of serene acceptance of what the divine Nature of Things has decreed for them. But in other cases there is panic, fear and struggle, a frenzied resistance to those decrees. To some extent, at least, the embodied animal self appears to be free, in the face of suffering, to choose self-abandonment or self-assertion. For embodied human selves, this freedom of choice is unquestionable. The choice of self-abandonment in suffering makes possible the reception of grace - grace on the spiritual level, in the form of an accession of the love and knowledge of God, and grace in the mental and physiological levels, in the form of a diminution of fear, self-concern and even of pain.
When we conceive the love of suffering, we lose the sensibility of the senses and dead, dead we will live in that garden.
St Catherine of Siena
He who suffers for love does not suffer, for all suffering is forgot.
Eckhart
In this life there is not purgatory, but only heaven or hell; for he who bears afflictions with patience has paradise, and he who does not has hell.
St Philip Neri
Many sufferings are the immediate consequence of moral evil, and these cannot have any good effects upon the sufferer, so long as the causes of his distress are not eradicated.
Each sin begetteth a special spiritual suffering. A suffering of this kind is like unto that of hell, for the more you suffer, the worse you become. This happeneth to sinners; the more they suffer through their sins, the more wicked they become; and they fall continually more and more into their sins in order to get free from their suffering.
The Following of Christ
The idea of vicarious suffering has too often been formulated in crudely juridical and commercial terms. A has committed an offence for which the law decrees a certain punishment; B voluntarily undergoes the punishment; justice and the law-giver’s honour are satisfied; consequently A may go free. Or else it is a matter of debts and repayments. A owes C a sum which he cannot pay; B steps in with the cash and so prevents C from foreclosing on the mortgage. Applied to the facts of man’s suffering and his relations to the divine Ground, these conceptions are neither enlightening nor edifying. The orthodox doctrine of the Atonement attributes to God characteristics that would be discreditable even to a human potentate, and its model of the universe is not the product of spiritual insight rationalized by philosophic reflection, but rather the projection of a lawyer’s phantasy. But in spite of these deplorable crudities in their formulation, the idea of vicarious suffering and the other, closely related idea of the transferability of merit are based upon genuine facts of experience. The selfless and God-filled person can and does act as a channel through which grace is able to pass into the unfortunate being who has made himself impervious to the divine by the habitual craving for intensifications of his own separateness and selfhood. It is because of this that the saints are able to exercise authority, all the greater for being entirely non-compulsive, o
ver their fellow-beings. They ‘transfer merit’ to those who are in need of it; but that which converts the victims of self-will and puts them on the path of liberation is not the merit of the saintly individual - a merit that consists in his having made himself capable of eternal Reality, as a pipe, by being cleaned out, is made capable of water; it is rather the divine charge he carries, the eternal Reality for which he has become the conduit. And similarly, in vicarious suffering, it is not the actual pains experienced by the saint which are redemptive - for to believe that God is angry at sin and that his anger cannot be propitiated except by the offer of a certain sum of pain is to blaspheme against the divine Nature. No, what saves is the gift from beyond the temporal order, brought to those imprisoned in selfhood by these selfless and God-filled persons, who have been ready to accept suffering, in order to help their fellows. The Bodhisattva’s vow is a promise to forgo the immediate fruits of enlightenment and to accept rebirth and its inevitable concomitants, pain and death, again and again, until such time as, thanks to his labours and the graces of which, being selfless, he is the channel, all sentient beings shall have come to final and complete deliverance.
Complete Works of Aldous Huxley Page 493