If Zen has any preference it is for glass that is plain, has no color, and is “just glass.”
Living is the constant adjustment of thought to life and life to thought in such a way that we are always growing, always experiencing new things in the old and old things in the new. Thus life is always new.
Brilliant, windy day – cold. It is fall. It is the kind of day in October that Pop used to talk about. I thought about my grandfather as I came up through the hollow, with the sun on the bare persimmon trees, and a song in my mouth. All songs are, as it were, one’s last. I have been grateful for life.
We cannot see things in perspective until we cease to hug them to our own bosom.
So the man who wanders into the desert to be himself must take care that he does not go mad and become the servant of the one who dwells there in a sterile paradise of emptiness and rage.
We do not know we are full of paradise because we are so full of our own noise that we cannot hear God singing us and all things into being.
There is in all visible things an invisible fecundity, a dimmed light, a meek namelessness, a hidden wholeness. This mysterious Unity and Integrity is Wisdom, the Mother of all, Natura Naturans. There is in all things an inexhaustible sweetness and purity, a silence that is a fountain of action and of joy. It rises up in wordless gentleness and flows out to me from the unseen roots of all created being...
In all the situations of life the “will of God” comes to us not merely as an external dictate of impersonal law but above all as an interior invitation of personal love. Too often the conventional conception of “God’s will” as a sphinx-like and arbitrary force bearing down upon us with implacable hostility, leads men to lose faith in a God they cannot find it possible to love.
Many times it was like that. And in a sense, this terrible situation is the pattern and prototype of all sin: the deliberate and formal will to reject disinterested love for us for the purely arbitrary reason that we simply do not want it. We will to separate ourselves from that love. We reject it entirely and absolutely, and will not acknowledge it, simply because it does not please us to be loved.
Now anxiety is the mark of spiritual insecurity. It is the fruit of unanswered questions. But questions cannot go unanswered unless they first be asked. And there is a far worse anxiety, a far worse insecurity, which comes from being afraid to ask the right questions – because they might turn out to have no answer. One of the moral diseases we communicate to one another in society comes from huddling together in the pale light of an insufficient answer to a question we are afraid to ask.
What you fear is an indication of what you seek.
Good Shepherd, You have a wild and crazy sheep in love with thorns and brambles. But please don’t get tired of looking for me! I know You won’t. For You have found me. All I have to do is stay found.
God utters me like a word containing a partial thought of Himself.
By “prayer of the heart” we seek God himself present in the depths of our being and meet him there by invoking the name of Jesus in faith, wonder and love.
EVERY one of us is shadowed by an illusory person: a false self. This is the man that I want myself to be but who cannot exist, because God does not know anything about him. And to be unknown of God is altogether too much privacy.
Man is not at peace with his fellow man because he is not at peace with himself. He is not at peace with himself because he is not at peace with God.
For language to have meaning there must be intervals of silence somewhere, to divide word from word and utterance from utterance. He who retires into silence does not necessarily hate language. Perhaps it is love and respect for language which imposes silence upon him.
There are ways that seem to men to be good, the end whereof is in the depths of hell.
He was a very good gardener, understood flowers, and knew how to make things grow. What is more, he liked this kind of work almost as much as painting.
MANY poets are not poets for the same reason that many religious men are not saints: they never succeed in being themselves.
There is in every weak, lost and isolated member of the human race an agony of hatred born of his own helplessness, his own isolation. Hatred is the sign and the expression of loneliness, of unworthiness, of insufficiency. And in so far as each one of us is lonely, is unworthy, each one hates himself. Some of us are aware of this self-hatred, and because of it we reproach ourselves and punish ourselves needlessly.