Wow. This book is only 70 pages but it is full of depth, compassion, and love…and so immersed in a true understanding of God and our relationship with Him, along for the need for silence and contemplation. I wrote down some of my favorite quotes, but at one point in time I realized I just wanted to copy the whole book down which kinda defeats the purpose of highlighting a few quotes. I’ll be purchasing this one for my own shelves, rereading it, and really thinking about this book I’m the days, weeks, and months to come. Sooo good and thought provoking.
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Some of the quotes that gave me most pause and room to ponder:
We are not necessarily the best culture or the greatest, although I know Americans are trained to think that way. It is only easy to think that way if you have never been outside of America. We surely have some wonderful aspects to our society, and some very unhealthy aspects, too, including that we would not see silence as anything attractive or useful or necessary or important or even good. In time, we become more a shell with less and less inside or in the depths of things — where all the vitality is to be found. (P. 3)
The ego loves something it can take sides on. And true interior silence really does not allow you to take sides. […] Now you can see how someone who lives in a capitalist culture like we do, where everything is about competing and comparing and winning, will find silence counterintuitive. (P. 7)
If you can see silence as the ground of all words and the birth of all words, then you will find that when you speak, your words will be more well-chosen and calm. (P. 8)
I think that when you recognize something as beautiful in your life, it partly emerges from the silence around it. It may be why we are quiet in art galleries. If something is not surrounded by the vastness of silence and space, it is hard to appreciate something as singular and beautiful. (P. 8)
When you put knowing together with not knowing, and even become willing not to know, you have this marvelous phenomenon called faith, which allows you to keep an open horizon, an open field. You can thus remain in a humble and wondrous beginner’s mind, even as you grow older, maybe even more so. (P. 12)
We all have rehearsed an upcoming argument in our heads. […] But when we do that, notice we use the words that are going to win our case, to defeat the other side. We are not, if we are honest with ourselves, really searching for truth, but rather searching to look good, to look right, to keep the job, to keep our marriage, or whatever it might be. […] But the contemplative mind moves beyond that to read reality at a different level than either/or. (P. 18-19)
We forget too often that the only possible language of religion is metaphor. It comes as a great shock to most Christians that every word we use is metaphorical: it is like, it is like, it is like. If we as a Christian community would have been more honest and accepted the Jewish commandment that any name for God is in vain and is not a perfect or adequate description, we would have developed much more humility around words — and around religion itself. (P. 32)
It is that overemphasis on Jesus and less on relationship which also had the consequence of setting us in competition with other world religions. We have to prove Jesus all the time, and in contradistinction to Buddha, Allah, Hindu Gods, or even the God of Israel. In doing so, we pulled the Christ out of the very Union that he talked about that he enjoyed, and invited us into. An honest trinitarianism actually opens up interfaith dialogue and respect, because now we can admit that God is also total mystery and inner aliveness, and not Jesus apart from these. (P. 32)
It is surely hard for outsiders to take us seriously, since each group claims it is the only one that Jesus loves and is following him correctly, and we reveal little of the mystical, dynamic, Trinitarian flow of life and life between us, within us, or toward others. (P. 38)
Rigid religion and compulsive religiosity, all unloving religion, is a rather clear sign that you have not met God! (P. 50)
All that organized religion can do is to hold you inside the boxing ring long enough so you can begin to ask good questions and expect bigger answers. But it seldom teaches you how to really box with the mystery itself. Organized religion does not tend to cook you! It just keeps you on a low, half-cold simmer. It doesn’t teach you how to expect the mystery to show itself at any profound level. It tends, and I don’t mean to be unkind, to make you codependent upon its own ministry, instead of leading you to know something for yourself, which is really the whole point. (P. 52)