(1926 – 1982)


      The longer you meditate, the longer you persevere through the difficulties and the false starts, then the clearer it becomes to you that you have to continue if you are going to lead your life in a meaningful and profound way. You must never forget the way of meditation: to say your mantra from the beginning to the end. This is basic, axiomatic and let nothing dissuade you from the truth of it. . . . . The discipline, the ascesis of meditation, places this one demand on us absolutely: . . .: that we must leave self behind so completely, leave our thoughts, analyses and feelings behind so completely, that we can be totally at the disposition of the Other.. . .
    What is the difference between reality and unreality? I think one way we can understand it is to see unreality as the product of desire. One thing we learn in meditation is to abandon desire, and we learn it because we know that our invitation is to live wholly in the present moment. Reality demands stillness and silence. And that is the commitment that we make in meditating. As everyone can find from their own experience, we learn in the stillness and silence to accept ourselves as we are. This sounds very strange to modern ears, above all to modern Christians who have been brought up to practice so much anxious striving: "Shouldn't I be ambitious? What if I'm a bad person, shouldn't I desire to be better?"
    The real tragedy of our time is that we are so filled with desire, for happiness, for success, for wealth, for power, whatever it may be, that we are always imagining ourselves as we might be. So rarely do we come to know ourselves as we are and to accept our present position.
    But the traditional wisdom tells us: know that you are and that you are as you are. It may well be that we are sinners and if we are, it is important that we should know that we are. But far more important for us is to know from our own experience that God is the ground of our being and that we are rooted and founded in him. . . . This is the stability that we all need, not the striving and movement of desire but the stability and the stillness of spiritual rootedness. Each of us is invited to learn in our meditation, in our stillness in God, that in him we have everything that is necessary. [....]
    Meditation is the supreme way into faith, into commitment. All action must be shallow, mere immediacy, if it is not based on this commitment to what is real, which must also be to what is eternal. Our invitation is to know now, with direct personal knowledge, what is real and eternal and, knowing it, to live our lives inspired by love. This call lies behind these words of Jesus. . .: "If a person aims to honour Him who sent me, that person is sincere and there is nothing false in him," (John 7:18). The purpose of our meditation is that there should be nothing false in us, only reality. Only love. Only God.  

In their many different idioms the classical spiritual writers have attempted to throw light on the eternal question of union with God. 
Every month we give you a brief passage from a spiritual classic.