The story is told of Mother Theresa that when an interviewer asked her, “What do you say when you pray?” she answered, “I listen.”
The reporter paused a moment, then asked, “Then what does God say?” and she replied, “He listens.”
It is hard to imagine a more succinct way to get at the intimacy of contemplative prayer.
“… rewire this mind
so that everything you do
is connected in loving union
with the moment…”
Under heaven all can see beauty as beauty only because there is ugliness.
All can know good as good only because there is evil.
Therefore having and not having arise together.
Difficult and easy complement each other.
Long and short contrast each other.
High and low rest upon each other.
Voice and sound harmonize each other.
Front and back follow one another.
Therefore the sage goes about doing nothing, teaching no-talking.
The ten thousand things rise and fall without cease.
Creating, yet not possessing.
Working, yet not taking credit.
Work is done, then forgotten.
Therefore it lasts forever.
Not exalting the gifted prevents quarreling.
Not collecting treasures prevents stealing.
Not seeing desirable things prevents confusion of the heart.
The wise therefore rule by emptying hearts and stuffing bellies, by weakening ambitions and strengthening bones.
If men lack knowledge and desire, then clever people will not try to interfere.
If nothing is done, then all will be well.
Lao Tzu, Tao Te Ching, 2-3
I heard an old man speak once, someone who had been sober for fifty years, a very prominent doctor. He said that he’d finally figured out a few years ago that his profound sense of control, in the world and over his life, is another addiction and a total illusion. He said that when he sees little kids sitting in the back seat of cars, in those car seats that have steering wheels, with grim expressions of concentration on their faces, clearly convinced that their efforts are causing the car to do whatever it is doing, he thinks of himself and his relationship with God: God who drives along silently, gently amused, in the real driver’s seat.
Anne Lamott, from Operating Instructions
Sooner or later, if you are on any classic “spiritual schedule”, some event, person, death, idea, or relationship will enter your life that you simply cannot deal with, using your present skill set, your acquired knowledge, or your strong willpower. Spiritually speaking, you will be, you must be, led to the edge of your own private resources… you will and you must “lose” at something. This is the only way that Life-Fate-Grace-Mystery can get you to change, let go of your egocentric preoccupations, and go on the further, larger journey. I wish I could say this was not true, but it is darn near absolute in the spiritual literature of the world.
There is no practical or compelling reason to leave one’s present comfort zone in life. Why should you or would you? Frankly, none of us do unless and until we have to. The invitation probably has to be unexpected and unsought. If we seek spiritual heroism ourselves, the old ego is just back in control under a new name. There would not really be any change at all, but only disguise. Just bogus “self-improvement” on our own terms.
Any attempt to engineer or plan your own enlightenment is doomed to failure because it will be ego driven. You will see only what you have already decided to look for, and you cannot see what you are not ready or told to look for. So failure and humiliation force you to look where you never would otherwise. What an enigma! Self-help courses of any type, including this one if it is one, will help you only if they teach you to pay attention to life itself. “God comes to you disguised as your life”, as my friend Paula D’Arcy so wisely says.
So we must stumble and fall, I am sorry to say. And that does not mean reading about falling, as you are doing here. We must actually be out of the driver’s seat for a while, or we will never learn how to give up control to the Real Guide.
Richard Rohr, from Falling Upward
Dualism knows by comparison, opposition, and differentiation. It uses descriptive words like good/evil, pretty/ugly, smart/stupid, not realizing there may be a hundred degrees between the two ends of each spectrum. We do need the dualistic mind to function in practical life; to do our work as a teacher, a nurse, a scientist, or an engineer. It’s helpful and fully necessary as far as it goes, but it just doesn’t go far enough. Dualistic thinking works well for the sake of simplification and conversation, but not for the sake of truth or the immense subtlety of actual personal experience. The dualistic mind cannot process things like infinity, mystery, God, grace, suffering, sexuality, death, or love; this is exactly why most people stumble over these very issues. The dualistic mind pulls everything down into some kind of tit-for-tat system of false choices and too-simple contraries, which is largely what “fast food religion” teaches, usually without even knowing it. Without the contemplative and converted mind –an honest and humble perception– much religion is frankly dangerous. Most of us settle for quick and easy answers instead of any deep perception, which we leave to poets, philosophers, and prophets. Yet depth and breadth of perception should be the primary arena for all authentic religion. How else could we possibly search for God?
~ Fr. Richard Rohr; Leon’s mixing of two consecutive paragraphs found [here].