Communion With Nature Quotes

On no subject are our ideas more warped and pitiable than on death. ... Let children walk with nature, let them see the beautiful blendings and communions of death and life, their joyous inseparable unity, as taught in woods and meadows, plains and mountains and streams of our blessed star, and they will learn that death is stingless indeed, and as beautiful as life, and that the grave has no victory, for it never fights.

He is one of those who has had the wilderness for a pillow, and called a star his brother. Alone. But loneliness can be a communion.

Solitude is the profoundest fact of the human condition. Man is the only being who knows he is alone, and the only one who seeks out another. His nature - if that word can be used in reference to man, who has ‘invented’ himself by saying ‘no’ to nature - consists in his longing to realize himself in another. Man is nostalgia and a search for communion. Therefore, when he is aware of himself he is aware of his lack of another, that is, of his solitude.

Nothing indicts female allegiance to patriarchy more than the willingness to behave as though the problems created by cultural investment in sexist thinking about the nature of male and female roles can be solved by women's working harder.

If you don't pray often, you won't gain a love for praying. Prayer is work, and therefore it is not very appealing to our natural sensibilities. But the simple rule for prayer is this: Begin praying and your taste for prayer will increase. The more you pray, the more you will acquire the desire for prayer, the energy for prayer, and the sense of purpose in prayer.

It was not too farfetched to see this moment as the beginning of an intense communion with Nature; mind and body willingly rendered into a vessel through which She could enact her cures. 

The symbol of Goddess gives us permission. She teaches us to embrace the holiness of every natural, ordinary, sensual dying moment. Patriarchy may try to negate body and flee earth with its constant heartbeat of death, but Goddess forces us back to embrace them, to take our human life in our arms and clasp it for the divine life it is - the nice, sanitary, harmonious moment as well as the painful, dark, splintered ones. If such a consciousness truly is set loose in the world, nothing will be the same. It will free us to be in a sacred body, on a sacred planet, in sacred communion with all of it. It will infect the universe with holiness. We will discover the Divine deep within the earth and the cells of our bodies, and we will lover her there with all our hearts and all our souls and all our minds.

Prayer is the spontaneous response of the believing heart to God. Those truly transformed by Jesus Christ find themselves lost in wonder and joy of communion with Him. Prayer is as natural for the Christian as breathing

Women have greater freedom than ever before, and yet it is not clear whether that freedom has given us greater access to true love. It is not clear how that freedom has changed the nature of romance and partnerships.

It's possible to satisfy the needs of the inner life by an intimate communion with nature, or by knowledge of the past.

My love affair with nature is so deep that I am not satisfied with being a mere onlooker, or nature tourist. I crave a more real and meaningful relationship. The spicy teas and tasty delicacies I prepare from wild ingredients are the bread and wine in which I have communion and fellowship with nature, and with the Author of that nature.

The human heart is a theater of longing.

I think people believe empathy to be compassion, that compassion is an inner sense (a sense of the soul). But empathy is a sense, while compassion isn't a sense. Empathy is an affinity, a communion, a comprehension. They say that empathy is compassion, but I think that the two are independent of each other. You see, through empathy you will feel what another is feeling, including all those plans for manipulation and persuasion. You will feel everything, not just the parts that make you take compassion for the person, but also all the red flags! You see, empathy is a sense that works with the other senses such as foresight and intuition. So, we can feel compassion but we have to move with empathy.

I’ve often thought of the forest as a living cathedral, but this might diminish what it truly is. If I have understood Koyukon teachings, the forest is not merely an expression or representation of sacredness, nor a place to invoke the sacred; the forest is sacredness itself. Nature is not merely created by God; nature is God. Whoever moves within the forest can partake directly of sacredness, experience sacredness with his entire body, breathe sacredness and contain it within himself, drink the sacred water as a living communion, bury his feet in sacredness, touch the living branch and feel the sacredness, open his eyes and witness the burning beauty of sacredness

When God becomes man in Jesus of Nazareth, he not only enters into the finitude of man, but in his death on the cross also enters into the situation of man's godforsakenness. In Jesus he does not die the natural death of a finite being, but the violent death of the criminal on the cross, the death of complete abandonment by God. The suffering in the passion of Jesus is abandonment, rejection by God, his Father. God does not become a religion, so that man participates in him by corresponding religious thoughts and feelings. God does not become a law, so that man participates in him through obedience to a law. God does not become an ideal, so that man achieves community with him through constant striving. He humbles himself and takes upon himself the eternal death of the godless and the godforsaken, so that all the godless and the godforsaken can experience communion with him.

Our bodies, minds, and spirits stand in ancient communion with the soil.

If he who is organized by the divine for spiritual communion, refuse and bury his talent in the earth, even though he should want natural bread, shame and confusion of face will pursue him throughout life to eternity. -- William Blake, The letters of William Blake (1906)

Romance is different when two people approach each other from the space of knowledge rather than absolute mystery. No matter how well we get to know someone else, there is always a realm of mystery. Old ideas about romantic love taught females and males to believe that erotic tension depended on the absence of communication and understanding. This misinformation about the nature of love has helped to further the politics of domination, particularly male domination of women. Without knowing one other, we can never experience intimacy.

Rigel, Betelgeuse, and Orion. There was no finer church, no finer choir, than the stars speaking in silence to the many consumptives silently condemned, a legion upon the dark rooftops. The wind came down from the north like a runner in lacrosse, violent and hard, to batter every living thing. They were there, each one alone in conversation with the stars, mining ephemeral love from cold and distant light.

Today, luxury resides in everything that is becoming rare: communion with nature, silence, meditation, slowness rediscovered, the pleasure of living out of step with others, studious idleness, the enjoyment of the major works of the mind - these are all privileges that cannot be bought because they are literally priceless.

Commit to finding the true nature of art. Go for that thing no one can teach you. Go for that communion, that real communion with your soul, and the discipline of expressing that communion with others. That doesn't come from competition. That comes from being one with what you are doing.

When you come into the theater, you have to be willing to say, "We're all here to undergo a communion, to find out what is going on in this world." If you're not willing to say that, what you get is entertainment instead of art, and poor entertainment at that.

The human body runs on oxygen and the energy stores in carbon bonds. That’s how our bodies work. The human soul was built to run on communion with God. That’s how our souls work.

Why did Our Blessed Lord use bread and wine as the elements of this Memorial? First of all, because no two substances in nature better symbolize unity than bread and wine. As bread is made from a multiplicity of grains of wheat, and wine is made from a multiplicity of grapes, so the many who believe are one in Christ. Second, no two substances in nature have to suffer more to become what they are than bread and wine. Wheat has to pass through the rigors of winter, be ground beneath the Calvary of a mill, and then subjected to purging fire before it can become bread. Grapes in their turn must be subjected to the Gethsemane of a wine press and have their life crushed from them to become wine. Thus, do they symbolize the Passion and Sufferings of Christ, and the condition of Salvation, for Our Lord said unless we die to ourselves we cannot live in Him. A third reason is that there are no two substances in nature which have more traditionally nourished man than bread and wine. In bringing these elements to the altar, men are equivalently bringing themselves. When bread and wine are taken or consumed, they are changed into man's body and blood. But when He took bread and wine, He changed them into Himself.

Prayer is the natural outgushing of a soul in communion with Jesus. Just as the leaf and the fruit will come out of the vine-branch without any conscious effort on the part of the branch, but simply because of its living union with the stem, so prayer buds, and blossoms, and fruits out of souls abiding in Jesus.

Spending time in nature assists a person reconnect with his or her inner state. A wounded person undoubtedly benefits by bowing down and taking communion beside the healing waters of a river.

While we have more scientific knowledge of the universe than any people ever had, it is not the type of knowledge that leads to an intimate presence within a meaningful universe.… The difficulty is that with the rise of the modern sciences we began to think of the universe as a collection of objects rather than as a communion of subjects.

We are assured that the world is becoming more and more united, is being formed into brotherly communion, by the shortening of distances, by the transmitting of thoughts through the air. Alas, do not believe in such a union of people. Taking freedom to mean the increase and prompt satisfaction of needs, they distort their own nature, for they generate many meaningless and foolish desires, habits, and the most absurd fancies in themselves. They live only for mutual envy, for pleasure-seeking and self-display.

I believe in Free Will, the Force Almighty by which we conduct ourselves as if we were the sons and daughters of a just and wise God, even if there is no such Supreme Being. And by free will, we can choose to do good on this earth, no matter that we all die, and do not know where we go when we die, or if a justice or explanation awaits us. I believe that we can, through our reason, know what good is, and in the communion of men and women, in which the forgiveness of wrongs will always be more significant than the avenging of them, and that in the beautiful natural world that surrounds us, we represent the best and the finest of beings, for we alone can see that natural beauty, appreciate it, learn from it, weep for it, and seek to conserve it and protect it. I believe finally that we are the only true moral force in the physical world, the makers of, ethics and moral ideas, and that we must be as good as the gods we created in the past to guide us. I believe that through our finest efforts, we will succeed finally in creating heaven on earth, and we do it every time that we love, every time that we embrace, every time that we commit to create rather than destroy, every time that we place life over death, and the natural over what is unnatural, insofar as we are able to define it. And I suppose I do believe in the final analysis that a peace of mind can be obtained in the face of the worst horrors and the worst losses. It can be obtained by faith in change and in will and in accident and by faith in ourselves, that we will do the right thing, more often than not, in the face of adversity. For ours is the power and the glory, because we are capable of visions and ideas which are ultimately stronger and more enduring than we are. That is my credo. That is my belief, for what it's worth, and it sustains me. And if I were to die right now, I wouldn't be afraid. Because I can't believe that horror or chaos awaits us. If any revelation awaits us at all, it must be as good as our ideals and our philosophy. For surely nature must embrace the visible and the invisible, and it couldn't fall short of us. The thing that makes the flowers open and the snowflakes fall must contain a wisdom and a final secret as intricate and beautiful as the blooming camellia or the clouds gathering above, so white and so pure in the blackness. If that isn't so, then we are in the grip of a staggering irony. And all the spooks of hell might as well dance. There could be a devil. People who burn other people to death are fine. There could be anything. But the world is simply to beautiful for that. At least it seems that way to me.

We deem it opportune to remind our children of their duty to take an active part in public life and to contribute toward the attainment of the common good of the entire human family as well as to that of their own political community. They should endeavor, therefore, in the light of their Christian faith and led by love, to insure that the various institutions—whether economic, social, cultural or political in purpose—should be such as not to create obstacles, but rather to facilitate or render less arduous man’s perfecting of himself in both the natural order and the supernatural.... Every believer in this world of ours must be a spark of light, a center of love, a vivifying leaven amidst his fellow men. And he will be this all the more perfectly, the more closely he lives in communion with God in the intimacy of his own soul

There is a deep and natural craving in the human heart that can be satisfied nowhere except in God. Our being in this world is a test, a preparation for the deepest state of spiritual communion. But most of us, suppressing our deepest longings and disdaining God, seek satisfaction from this world. Such a path can lead only to despair.

All love tends to become like that which it loves. God loved man; therefore He became man. For nine months her own body was the natural Eucharist, in which God shared communion with human life, thus preparing for that greater Eucharist when human life would commune with the Divine. Mary’s joy was to form Christ in her own body; her joy now is to form Christ in our souls. In this Mystery, we pray to become pregnant with the Christ spirit, giving Him new lips with which He may speak of His Father, new hands with which He may feed the poor, and a new heart with which He may love everyone, even enemies.

When you speak from the heart, you are not giving a speech, you are communicating.

Welcoming, openness, is the nature of life.

The natural dependence of man upon the world was intended to be transformed constantly into communion with God in whom is all life.

Surely we can only come to understand each other's beliefs by means of direct encounter and open, honest discussion. In the meantime, many free churches invite all believers in Jesus Christ to the Table for the sake of true spiritual unity that transcends intellectual differences of interpretation. Withholding sacramental sharing on the basis of disagreement about the nature of the Lord's Supper seems odd to us. What two people think exactly alike about the act? We are not offended by Catholics' closed Communion, but we find it odd and exclusive. It places intellectual understanding above fellowship among disciples of Jesus Christ.

Profound silence would brood over the valley, even weighing down our spirits with indefinable heaviness. There can be no other place in the world where man feels himself so alone, so isolated, so completely ignored by nature, so incapable of entering into communion with her

Instead of shunning the darkness, we can face straight into it with an open mind. When we do that, the unknown changes. Fearful things become understandable and a truth is suggested: the enigmatic presence of the human mind winks back from the dark. WHITLEY STRIEBER, COMMUNION

Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveler in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die – he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. . . . Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear friend, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord’s love is to be unhappy till we have it, and to pant hourly after it – hourly, did I say? Thirst is a perpetual appetite, and not to be forgotten, and even thus continually is the heart’s longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings

And in the Incarnation the whole human race recovers the dignity of the image of God. Henceforth, any attack even on the least of men is an attack on Christ, who took the form of man, and in his own Person restored the image of God in all that bears a human form. Through fellowship and communion with the incarnate Lord, we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race. By being partakers of Christ incarnate, we are partakers in the whole humanity which he bore. We now know that we have been taken up and borne in the humanity of Jesus, and therefore that new nature we now enjoy means that we too must bear the sins and sorrows of others. The incarnate Lord makes his followers the brothers of all mankind.

Down through the middle of the Valley flows the crystal Merced, River of Mercy, peacefully quiet, reflecting lilies and trees and the onlooking rocks; things frail and fleeting and types of endurance meeting here and blending in countless forms, as if into this one mountain mansion Nature had gathered her choicest treasures, to draw her lovers into close and confiding communion with her.

To cherish secrets and to restrain emotions are psychic misdemeanours for which nature finally visits us with sickness—that is, when we do these things in private. But when they are done in communion with others they satisfy nature and may even count as useful virtues. It is only restraint practised in and for oneself that is unwholesome. It is as if man had an inalienable right to behold all that is dark, imperfect, stupid and guilty in his fellow-beings—for such of course are the things that we keep private to protect ourselves. It seems to be a sin in the eyes of nature to hide our insufficiency—just as much as to live entirely on our inferior side. There appears to be a conscience in mankind which severely punishes the man who does not somehow and at some time, at whatever cost to his pride, cease to defend and assert himself, and instead confess himself fallible and human. Until he can do this, an impenetrable wall shuts him out from the living experience of feeling himself a man among men. Here we find a key to the great significance of true, unstereotyped confession—a significance known in all the initiation and mystery cults of the ancient world, as is shown by a saying from the Greek mysteries: "Give up what thou hast, and then thou wilt receive.

If I could have made the change sooner I daresay I should never have given a thought to the literary delights of Paris or London; for life in the country is the only state which has always completely satisfied me, and I had never been allowed to gratify it, even for a few weeks at a time. Now I was to know the joys of six or seven months a year among fields and woods of my own, and the childish ecstasy of that first spring outing at Mamaroneck swept away all restlessness in the deep joy of communion with the earth.

Unfortunately, many of us start that journey with enthusiasm but fail to sustain it. Our faith goes on cruise control as we start seeking comfort and not a calling. It doesn’t help that too often in our churches we pigeonhole Jesus safely behind the altar rails and communion tables of our tame religious traditions, teaching people to revere Jesus instead of following Jesus sacrificially every day in the trenches of life. Jesus’ call is not to revere; his call is to follow. When we do so, reverence will naturally result.

Any little thing that brings us back into communion with the natural world and the spiritual power that permeates all life will help us to move a little further along the path of human moral and spiritual evolution.

that is where young people so often and so grievously go wrong: that they (whose nature it is to have no patience) throw themselves at each other when love comes over them, scatter themselves abroad, just as they are in all their untidiness, disorder and confusion . . .: But what is to be done then? How is life to act upon this heap of half crushed matter which they call their communion and which they would dearly like to style their happiness, if that were possible, and their future? So each one loses himself for the other’s sake, and

By nature, since the entrance of sin, no man has any communion with God. He is light, we darkness; and what communion has light with darkness? He is life, we are dead—he is love, and we are enmity; and what agreement can there be between us?

In the history of walking, many experts considering him (Wordsworth) the authentic originator of the long expedition. He was the first – at a time (the late eighteenth century) when walking was the lot of the poor, vagabonds and highwaymen, not to mention travelling showmen and pedlars – to conceive of the walk as a poetic act, a communion with Nature, fulfilment of the body, contemplation of the landscape. Christopher Morley wrote of him that he was ‘one of the first to use his legs in the service of philosophy’.

To make the State your god is to worship an idol, for the State is a man-made creation arising naturally out of tribal communion; but the soul, if such there be, is a god-made miracle and above all national or patriotic standards – the supreme and eternal reality.

they (who by their very nature are impatient) fling themselves at each other when love takes hold of them, they scatter themselves, just as they are, in all their messiness, disorder, bewilderment. And what can happen then? What can life do with this heap of half-broken things that they call their communion and that they would like to call their happiness, if that were possible, and their future? And so each of them loses himself for the sake of the other person, and loses the other, and many others who still wanted to come.

Contemporary man, owing to certain, almost imperceptible conditions of ordinary life which are firmly rooted in modern civilisation and which seem to have become, so to speak, " inevitable " in daily life, has gradually deviated from the natural type he ought to have represented on account of the sum-total of the influences of place and environment in which he was born and reared and which, under normal conditions, without any artificial impediments, would have indicated by their very nature for each individual the lawful path of his development in that final normal type which he ought to have become even in his preparatory age.   Today, civilisation, with its unlimited scope in extending its influence, has wrenched man from the normal conditions in which he should be living.   It is, of course, true that modern civilisation has opened up for man new and vaster horizons in different technical, mechanical and many other so-called " sciences ", thereby enlarging his world perception, but civilisation has, instead of a balanced rising to a higher degree of development, developed only certain sides of his general being to the detriment of others, while, because of the absence of an harmonious education, certain faculties inherent in man have even been completely destroyed, depriving him in this way of the natural privileges of his type. In other words, by not educating the growing generation harmoniously, this civilisation, which should have been, according to common sense, in all respects like a good mother to man, has withheld from him what she should have given him ; and, it appears, that she has even taken from him the possibility of the progressive and balanced development of a new type, which development would have inevitably taken place if only in the course of time and according to the law of general human progress.   From this follows the indubitable fact, which can be clearly established, that, instead of an accomplished individual type, which historical data would show man to have been some centuries ago and one normally in communion with Nature and the environment generating him, there developed instead a being that was uprooted from the soil, unfit for life, and a stranger to all normal conditions of existence.

You are a point of consciousness within multiple fields of consciousness that interpenetrate each other: A multi-dimentional being within a multi-dimentional Universe.When you realise the unity of all these fields of consciousness you share life with, you partake in conscious communion''.

I still face a final, cold truth: eating alone isn’t natural. Life’s greatest sensual pleasure (or at least its most consistently attainable) should be shared. I happen to believe that humans were born to feed one another. The meal is our celebration of nurturance, our secular communion. Does

I believe that a new philosophy will be created by those who were born after Hiroshima which will dramatically change the human condition. It will have these characteristics: (1) It will be scientific in essence and science-fiction in style. (2) It will be based on the expansion of consciousness, understanding and control of the nervous system, producing a quantum leap in intellectual efficiency and emotional equilibrium. (3) Politically it will stress individualism, decentralization of authority, a Iive-and-let-Iive tolerance of difference, local option and a mind-your-own-business libertarianism. (4) It will continue the trend towards open sexual expression and a more honest, realistic acceptance of both the equality of and the magnetic difference between the sexes. The mythic religious symbol will not be a man on a cross but a man-woman pair united in higher love communion. (5) It will seek revelation and Higher Intelligence not in formal rituals addressed to an anthropomorphic deity, but within natural processes, the nervous system, the genetic code, and without, in attempts to effect extra-planetary communication. (6) It will include practical, technical neurological psychological procedures for understanding and managing the intimations of union-immortality implicit in the dying process. (7) The emotional tone of the new philosophy will be hedonic, aesthetic, fearless, optimistic, humorous, practical, skeptical, hip. We are now experiencing a quiescent preparatory waiting period. Everyone knows something is going to happen. The seeds of the Sixties have taken root underground. The blossoming is to come.

of all things, the greatest, and most important, and most all-embracing, is this society in which human beings and God are associated together. From this are derived the generative forces to which not only my father and grandfather owe their origin, but also all beings that are born and grow on the earth, and especially rational beings, [5] since they alone are fitted by nature to enter into communion with the divine, being bound to God through reason.

Consider how textbooks treat Native religions as a unitary whole. ... "These Native Americans ... believed that nature was filled with spirits. Each form of life, such as plants and animals, had a spirit. Earth and air held spirits too. People were never alone. They shared their lives with the spirits of nature." ... Stated flatly like this, the beliefs seem like make-believe, not the sophisticated theology of a higher civilization. Let us try a similarly succinct summary of the beliefs of many Christians today: "These Americans believed that one great male god ruled the world. Sometimes they divided him into three parts, which they called father, son, and holy ghost. They ate crackers and wine or grape juice, believing that they were eating the son's body and drinking his blood. If they believed strongly enough, they would live on forever after they died." Textbooks never describe Christianity this way. It's offensive. Believers would immediately argue that such a depiction fails to convey the symbolic meaning or the spiritual satisfaction of communion.

Our efforts to ‘re-connect’ William all fail – even increase his confabulatory pressure. But when we abdicate our efforts, and let him be, he sometimes wanders out into the quiet and undemanding garden which surrounds the Home, and there, in his quietness, he recovers his own quiet. The presence of others, other people, excites and rattles him, forces him into an endless, frenzied, social chatter, a veritable delirium of identity-making and -seeking; the presence of plants, a quiet garden, the non-human order, making no social or human demands upon him, allows this identity-delirium to relax, to subside; and by its quiet, non-human self-sufficiency and completeness allows him a rare quietness and self-sufficiency of his own, by offering (beneath, or beyond, all merely human identities and relations) a deep wordless communion with Nature itself, and with this the restored sense of being in the world, being real.

Because of the Resurrection, our natural reaction must be to get past our emotional reactions as quickly as possible and reflect on what happened in light of the cross and the resurrection and our own baptisms into that defining reality – to the life-giving and life-affirming waters of forgiveness and reconciliation.

RELATIONSHIPS & THE INNER BEING The other is a mirror of our own face; the other is a mirror of our inner being. The entire universe is a manifestation of our own inner being. Man is the microcosm and the universe is the macrocosm. In our inner being, we are one with all. True relationships is to see ourselves in all beings and to see all beings in ourselves. The inner being is not only present in human beings, but it is also present in flowers, trees, animals, stones and the stars. The divine exists everywhere in nature. Once we realize this we will never feel alone. We find the communion of the heart everywhere.

In the midst of the complexities of modern life, with all its pressures, the spirit of man needs to refresh itself by communion with unspoiled nature. In such surroundings- occasional as our visits may be- we can achieve that kind of physical and spiritual renewal that comes alone from the wonder of the natural world.

You know that feeling of invincibility you sometimes get, especially when young and testing yourself - well that could be because actually know deep down that we are indeed eternal. We come into this world to live a life, to experience it, from somewhere else, some other plane, but we are programmed by all around us to deny or forget this - until one day we may remember again. That feeling of blissful reconnection with our source can be invoked through nature, beautiful writing or art or music, any detailed craft or work of discovery or personal dedication, meditation or other mentally balancing practice, or even through religious experience if there is a pure communion (not a pretence of it). But we should not yearn to return too soon, we should accept that we have come here for the duration of each life, and revel in the chance to learn and grow on this splendid planet. We can draw a deep sense of being-ness. peace, and love from this connection, which will sustain us through any trial. Once nurtured, this becomes stronger than any other connection, so of course our relationships here are most joyful when they allow us the personal freedom to spend time developing and celebrating that connection. Our deepest friendships form with those we can share such time and experiences with - discussing, meditating, immersing ourselves in nature, or creating our music, art, written or other works. Our journeys here are voyages of discovery, opening out the wonders within and all around. What better companions could we have than those who are able to fully share in such delights with us?

Wine, today as yesterday and tomorrow, continues to symbolize dual communion: on the one hand with nature and the soil, through the mystery of plant growth and the miracle of fermentation, and on the other with man, who wanted wine and was able to make it by means of knowledge, hard work, patience, care and love; for nothing worthwhile is achieved without love.

Christ took upon himself this human form of ours. He became Man even as we are men. In his humanity and his lowliness we recognize our own form. He has become like a man, so that men should be like him. And in the Incarnation the whole human race recovers the dignity of the image of God. Henceforth, any attack on the least of men is an attack on Christ, who took the form of man, and in his own Person restored the image of God in all that bears a human form. Through fellowship and communion with the incarnate Lord, we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race. By being partakers of Christ incarnate, we are partakers in the whole humanity which he bore. We now know that we have been taken up and borne in the humanity of Jesus, and therefore that new nature we now enjoy means that we too must bear the sins and sorrows of others. The incarnate Lord makes his followers the brothers of all mankind. The “philanthropy” of God (Titus 3:4) revealed in the Incarnation is the ground of Christian love towards all on earth that bears the name of man. The form of Christ incarnate makes the Church into the Body of Christ. All the sorrows of mankind fall upon that form, and only through that form can they be borne.

The grass is green The tulip is red A ginger cat walks over The pink almond petals on the flower bed. Enough has been said to show It is life we are taking about. - Oh grateful colours; bright looks!

To him who in the love of Nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, and shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart;— Go forth, under the open sky, and list To Nature’s teachings, while from all around— Earth and her waters, and the depths of air— Comes a still voice— Yet a few days, and thee The all-beholding sun shall see no more In all his course; nor yet in the cold ground, Where thy pale form was laid, with many tears, Nor in the embrace of ocean, shall exist Thy image. Earth, that nourished thee, shall claim Thy growth, to be resolved to earth again, And, lost each human trace, surrendering up Thine individual being, shalt thou go To mix for ever with the elements, To be a brother to the insensible rock And to the sluggish clod, which the rude swain Turns with his share, and treads upon. The oak Shall send his roots abroad, and pierce thy mould. Yet not to thine eternal resting-place Shalt thou retire alone, nor couldst thou wish Couch more magnificent. Thou shalt lie down With patriarchs of the infant world—with kings, The powerful of the earth—the wise, the good, Fair forms, and hoary seers of ages past, All in one mighty sepulchre. The hills Rock-ribbed and ancient as the sun,—the vales Stretching in pensive quietness between; The venerable woods—rivers that move In majesty, and the complaining brooks That make the meadows green; and, poured round all, Old Ocean’s gray and melancholy waste,— Are but the solemn decorations all Of the great tomb of man. The golden sun, The planets, all the infinite host of heaven, Are shining on the sad abodes of death, Through the still lapse of ages. All that tread The globe are but a handful to the tribes That slumber in its bosom.—Take the wings Of morning, pierce the Barcan wilderness, Or lose thyself in the continuous woods Where rolls the Oregon, and hears no sound, Save his own dashings—yet the dead are there: And millions in those solitudes, since first The flight of years began, have laid them down In their last sleep—the dead reign there alone. So shalt thou rest, and what if thou withdraw In silence from the living, and no friend Take note of thy departure? All that breathe Will share thy destiny. The gay will laugh When thou art gone, the solemn brood of care Plod on, and each one as before will chase His favorite phantom; yet all these shall leave Their mirth and their employments, and shall come And make their bed with thee. As the long train Of ages glide away, the sons of men, The youth in life’s green spring, and he who goes In the full strength of years, matron and maid, The speechless babe, and the gray-headed man— Shall one by one be gathered to thy side, By those, who in their turn shall follow them. So live, that when thy summons comes to join The innumerable caravan, which moves To that mysterious realm, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave, Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams.

You see what I am driving at. The mentally handicapped do not have a consciousness of power. Because of this perhaps their capacity for love is more immediate, lively and developed than that of other men. They cannot be men of ambition and action in society and so develop a capacity for friendship rather than for efficiency. They are indeed weak and easily influenced, because they confidently give themselves to others; they are simple certainly, but often with a very attractive simplicity. Their first reaction is often one of welcome and not of rejection or criticism. Full of trust, they commit themselves deeply. Who amongst us has not been moved when met by the warm welcome of our boys and girls, by their smiles, their confidence and their outstretched arms. Free from the bonds of conventional society, and of ambition, they are free, not with the ambitious freedom of reason, but with an interior freedom, that of friendship. Who has not been struck by the rightness of their judgments upon the goodness or evil of men, by their profound intuition on certain human truths, by the truth and simplicity of their nature which seeks not so much to appear to be, as to be. Living in a society where simplicity has been submerged by criticism and sometimes by hypocrisy, is it not comforting to find people who can be aware, who can marvel? Their open natures are made for communion and love.

But what I am claiming here is not that television is entertaining but that it has made entertainment itself the natural format for the representation of all experience. Our television set keeps us in constant communion with the world, but it does so with a face whose smiling countenance is unalterable. The problem is not that television presents us with entertaining subject matter but that all subject matter is presented as entertaining, which is another issue altogether. To

The slow stone metamorphoses filled him with longing—longing for what? Simplicity? Was simplicity the true nature of homegoing? The simple harmonies, earth order and abundance. In this churchyard in a woodland meadow at the end of a white road, he missed what he had never known, the peace of living one day then another in communion with others of one’s blood and at the end, at the close of one’s works and days, to draw that last breath and come to rest in earth where one’s bones belonged.

To exist is to be in communion, and to be in communion is to exchange information. Accordingly, the fundamental science, indeed the science that needs to ground all other sciences, is a theory of communication, and not, as is widely supposed, an atomistic, reductionistic, and mechanistic science of particles or other mindless entities, which then need to be built up to ever greater orders of complexity by equally mindless principles of association, known as natural laws or algorithms or emergent properties or principles of self-organization.2 Within such a theory of communication, the proper object of study is not particles, but the information that passes between entities—entities in turn defined by their ability to communicate information.

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination. Surely, this process is not relationship, but mere imposition, and it is therefore essential to understand the difficult and complex desire to dominate. It takes many subtle forms; and in its self-righteous aspect, it is very obstinate. The desire to "serve" with the unconscious longing to dominate is difficult to understand. Can there be love where there is possessiveness? Can we be in communion with those whom we seek to control? To dominate is to use another for self-gratification, and where there is the use of another there is no love. When there is love there is consideration, not only for the children but for every human being. Unless we are deeply touched by the problem, we will never find the right way of education. Mere technical training inevitably makes for ruthlessness, and to educate our children we must be sensitive to the whole movement of life. What we think, what we do, what we say matters infinitely, because it creates the environment, and the environment either helps or hinders the child. Obviously, then, those of us who are deeply interested in this problem will have to begin to understand ourselves and thereby help to transform society; we will make it our direct responsability to bring about a new approach to education. If we love our children, will we not find a way of putting an end to war? But if we are merely using the word "love" without substance, then the whole complex problem of human misery will remain. The way out of this problem lies through ourselves. We must begin to understand our relationship with our fellow men, with nature, with ideas and with things, for without that understanding there is no hope, there is no way out of conflict and suffering. The bringing up of a child requires intelligent observation and care. Experts and their knowledge can never replace the parents' love, but most parents corrupt that love by their own fears and ambitions, which condition and distort the outlook of the child. So few of us are concerned with love, but we are vastly taken up with the appearance of love. The present educational and social structure does not help the individual towards freedom and integration; and if the parents are at all in earnest and desire that the child shall grow to his fullest integral capacity, they must begin to alter the influence of the home and set about creating schools with the right kind of educators. The influence of the home and that of the school must not be in any way contradictory, so both parents and teachers must re-educate themselves. The contradiction which so often exists between the private life of the individual and his life as a member of the group creates an endless battle within himself and in his relationships. This conflict is encouraged and sustained through the wrong kind of education, and both governments and organized religions add to the confusion by their contradictory doctrines. The child is divided within himself from the very start, which results in personal and social disasters.

The abyss that divides the two modalities of experience — sacred and profane — will be apparent when we come to describe sacred space and the ritual building of the human habitation, or the varieties of the religious experience of time, or the relations of religious man to nature and the world of tools, or the consecration of human life itself, the sacrality with which man’s vital functions (food, sex, work and so on) can be charged. Simply calling to mind what the city or the house, nature, tools, or work have become for modern and nonreligious man will show with the utmost vividness all that distinguishes such a man from a man belonging to any archaic society, or even form a peasant of Christian Europe. For modern consciousness, a physiological act — eating, sex, and so on — is in sum only an organic phenomenon, however much it may still be encumbered by tabus (imposing, for example, particular rules for "eating properly" or forbidding some sexual behavior disapproved by social morality). But for the primitive, such an act is never simply physiological; it is , or can become, a sacrament, that is, a communion with the sacred.

When a man fighteth against his sin only with arguments from the issue or the punishment due unto it, this is a sign that sin hath taken great possession of the will, and that in the heart there is a superfluity of naughtiness. Such a man as opposes nothing to the seduction of sin and lust in his heart but fear of shame among men or hell from God, is sufficiently resolved to do the sin if there were no punishment attending it; which, what it differs from living in the practice of sin, I know not. Those who are Christ’s, and are acted in their obedience upon gospel principles, have the death of Christ, the love of God, the detestable nature of sin, the preciousness of communion with God, a deep-grounded abhorrency of sin as sin, to oppose to any seduction of sin, to all the workings, strivings, fightings of lust in their hearts. So did Joseph. “How shall I do this great evil,” saith he, “and sin against the Lord ?” my good and gracious God.

When his wounds cut too deep for the blues--when he couldn't sing himself out of his own sorrow--when he was too wounded to shimmy his fingers over piano keys--he came to the healing waters of the Alapaha River. And on the river he recounted his sins, confessing to the ancient rhythmic flow of the current. Communion.

...the Vegetable World has a higher significance than either the education of man's intellect, or even the maintenance of animal life. With its sweet influences, man's heart, —his moral nature, is in intimate communion; and through them, God reveals himself to the soul in his most endearing attributes. By the teachings of the Vegetable World the tone of our moral being is affected in no small degree, and flowers are often interwoven with the web of human destiny. In a word, the heart of man is susceptible of no purer or more enduring earthly pleasure, than that which it experiences in its free communion with the exhaustless beauties of the Vegetable World.

For Chesterton and Tolkien, the goodness, truth, and beauty of fairy stories are to be found in the way they judge the way things are from the perspective of the way things ought to be. The should judges the is. This is the way things ought to be. We do not condone selfishness merely because it is normal, nor should we. A healthy perspective always judges selfishness—most especially our own selfishness—from the perspective of selflessness. In the language of religion, we always judge sin from the perspective of virtue, that which is wrong from the perspective of that which is right. Fairy stories share with religion the belief in objective morality, which is the fruit of the knowledge of the union of the natural with the supernatural and therefore the communion of the one with the other. This moral perspective is condemned by the materialist and the relativist, which is why such people are equally skeptical of the respective value of fairy stories and religion, seeing both as intrinsically untrue.

The intimate sense of self-awareness we experience bubbling up at each moment is rooted in the originating activity of the Universe. We are all of us arising together at the invisible center of the cosmos.” We once thought that we were no bigger than our physical bodies, but now we are discovering that we are deeply connected participants in the continuous co-arising of the entire Universe. Awakening to our larger identity as both unique and inseparably connected with a co- arising Universe transforms feelings of existential separation into experiences of subtle communion as bio-cosmic beings. We are far richer, deeper, more complex, and more alive than we ever thought''.

The truth seems to be, however, that, when he casts his leaves forth upon the wind, the author addresses, not the many who will fling aside his volume, or never take it up, but the few who will understand him, better than most of his schoolmates and lifemates. Some authors, indeed, do far more than this, and indulge themselves in such confidential depths of revelation as could fittingly be addressed, only and exclusively, to the one heart and mind of perfect sympathy; as if the printed book, thrown at large on the wide world, were certain to find out the divided segment of the writer's own nature, and complete his circle of existence by bringing him into communion with it.

For the spiritual efficacy of the Sacrament doth not depend upon the nature of the thing received, supposing we received what our Lord appointed, and receive it with a right preparation and disposition of mind, but upon the supernatural blessing that goes along with it, and makes it effectual to those spiritual ends for which it was appointed.

Eating a meal in Japan is said to be a communion with nature. This particularly holds true for both tea and restaurant kaiseki, where foods at their peak of freshness reflect the seasonal spirit of that month. The seasonal spirit for November, for example, is "Beginning Anew," because according to the old Japanese lunar calendar, November marks the start of the new tea year. The spring tea leaves that had been placed in sealed jars to mature are ready to grind into tea. The foods used for a tea kaiseki should carry out this seasonal theme and be available locally, not flown in from some exotic locale. For December, the spirit is "Freshness and Cold." Thus, the colors of the guests' kimonos should be dark and subdued for winter, while the incense that permeates the tearoom after the meal should be rich and spicy. The scroll David chose to hang in the alcove during the tea kaiseki no doubt depicted winter, through either words or an ink drawing. As for the flowers that would replace the scroll for the tea ceremony, David likely would incorporate a branch of pine to create a subtle link with the pine needle-shaped piece of yuzu zest we had placed in the climactic dish. Both hinted at the winter season and coming of New Year's, one of David's underlying themes for the tea kaiseki. Some of the guests might never make the pine needle connection, but it was there to delight those who did.

Let the Christian world forget or depart from this true gospel salvation; let anything else be trusted but the cross of Christ and the Spirit of Christ; and then, though churches and preachers and prayers and sacraments are everywhere in plenty, nothing can come of them but a Christian kingdom of pagan vices, along with a mouth-professed belief in the Apostles’ Creed and the communion of saints. To this sad truth all Christendom both at home and abroad bears full witness. Who need be told that no corruption or depravity of human nature, no kind of pride, wrath, envy, malice, and self-love; no sort of hypocrisy, falseness, cursing, gossip, perjury, and cheating; no wantonness of lust in every kind of debauchery, foolish jesting, and worldly entertainment, is any less common all over Christendom, both popish and Protestant, than towns and villages. What vanity, then, to count progress in terms of numbers of new and lofty cathedrals, chapels, sanctuaries, mission stations, and multiplied new membership lists, when there is no change in this undeniable departure of men’s hearts from the living God. Yea, let the whole world be converted to Christianity of this kind, and let every citizen be a member of some Protestant or Catholic church and mouth the creed every Lord’s day; and no more would have been accomplished toward bringing the kingdom of God among men than if they had all joined this or that philosophical society or social fraternity.

Someone once asked the celebrated biologist, Sir Frederick Grant Banting, why he cared so much about daily Communion. “Have you ever reflected,” he answered, “what would happen if the dew did not fall every night? No plant would develop. The grass and flowers could not survive the evaporations and the dryness that the day’s heat brings in one way or another. Their cycle of energies, their natural renewal, the balance of their lymphatic fluids, the very life of plants requires this dew….” After a pause, he continued: “Now my soul is like a little plant. It is something rather frail that the winds and heat do battle with every day. So it is necessary that every morning I go get my fresh stock of spiritual dew, by going to Holy Communion.

Man is not to be an intellectual porcupine meeting his environment with a surface of spikes. Man meets the world outside with a soft skin, with a delicate eyeball and eardrum, and finds communion with it through a warm, melting, vaguely defined and caressing touch whereby the world is not set at a distance like an enemy to be shot, but embraced to become one flesh, like a beloved wife.

i'm looking for the face i had before the world was made. I was the primordial flaring forth, the gravitational waves, the whirling galaxies, and the exploding supernovas that would become stars and planets. I was the steaming planet Earth, the bacteria awash in the sea, and the early eukaryotes and multicellular animals. I exploded in the Cambrian explosion, stumbled onto land, walked with dinosaurs, saw trees and flowers appear, walked upright in Africa, and walked on the moon. I felt the embrace of gravity. I was one with all that had been and all that was to be. I experienced subjective mystical communion with the evolutionary, emergent universe. I was the universe. We know not where the journey leads, nor whether a final destination is even a meaningful concept. The attraction is the inherent thrill of participating in a grand creative endeavor for which participation is its own reward

Solitude is the profoundest fact of the human condition. Man is the only being who knows he is alone, and the only one who seeks out another. His nature – if that word can be used in reference to man, who has 'invented' himself by saying 'no' to nature – consists in his longing to realize himself in another. Man is nostalgia and a search for communion. Therefore, when he is aware of himself he is aware of his lack of another, that is, of his solitude.

But what I am claiming here is not that television is entertaining but that it has made entertainment itself the natural format for the representation of all experience. Our television set keeps us in constant communion with the world, but it does so with a face whose smiling countenance is unalterable. The problem is not that television presents us with entertaining subject matter but that all subject matter is presented as entertaining, which is another issue altogether.

But we can expect the language history of the world to be revealing in another way. A language community is not just a group marked out by its use of a particular language: it is an evolving communion in its own right, whose particular view of the world is informed by a common language tradition. A language brings with it a mass of perceptions, cliches, judgments and inspirations. In some sense, then, when one language replaces another, a people's view of the world must also be changing.

As for the vice of lust - aside from what it means for spiritual persons to fall into this vice, since my intent is to treat of the imperfections that have to be purged by means of the dark night - spiritual persons have numerous imperfections, many of which can be called spiritual lust, not because the lust is spiritual but because it proceeds from spiritual things. It happens frequently that in a person's spiritual exercises themselves, without the person being able to avoid it, impure movements will be experienced in the sensory part of the soul, and even sometimes when the spirit is deep in prayer or when receiving the sacraments of Penance or the Eucharist. These impure feelings arise from any of three causes outside one's control. First, they often proceed from the pleasure human nature finds in spiritual exercises. Since both the spiritual and the sensory part of the soul receive gratification from that refreshment, each part experiences delight according to its own nature and properties. The spirit, the superior part of the soul, experiences renewal and satisfaction in God; and the sense, the lower part, feels sensory gratification and delight because it is ignorant of how to get anything else, and hence takes whatever is nearest, which is the impure sensory satisfaction. It may happen that while a soul is with God in deep spiritual prayer, it will conversely passively experience sensual rebellions, movements, and acts in the senses, not without its own great displeasure. This frequently happens at the time of Communion. Since the soul receives joy and gladness in this act of love - for the Lord grants the grace and gives himself for this reason - the sensory part also takes its share, as we said, according to its mode. Since, after all, these two parts form one individual, each one usually shares according to its mode in what the other receives. As the Philosopher says: Whatever is received, is received according to the mode of the receiver. Because in the initial stages of the spiritual life, and even more advanced ones, the sensory part of the soul is imperfect, God's spirit is frequently received in this sensory part with this same imperfection. Once the sensory part is reformed through the purgation of the dark night, it no longer has these infirmities. Then the spiritual part of the soul, rather than the sensory part, receives God's Spirit, and the soul thus receives everything according to the mode of the Spirit.

The antinomian principle, that it is needless for a man perfectly justified by faith to endeavor to keep the law and do good works, is a glaring evidence that legality is so ingrained in man's corrupt nature that until a man truly come to Christ by faith, the legal disposition will still be reigning in him. Let him turn himself into what shape or be of what principles he will in religion though he run into antinomianism; he will carry along with him his legal spirit which will always be a slavish and unholy spirit.

—I cannot, at this place, avoid a sigh. There are days when I am visited by a feeling blacker than the blackest melancholy—contempt of man. Let me leave no doubt as to what I despise, whom I despise: it is the man of today, the man with whom I am unhappily contemporaneous. The man of today—I am suffocated by his foul breath!… Toward the past, like all who understand, I am full of tolerance, which is to say, generous self-control: with gloomy caution I pass through whole millenniums of this madhouse of a world, call it “Christianity,” “Christian faith” or the “Christian church,” as you will—I take care not to hold mankind responsible for its lunacies. But my feeling changes and breaks out irresistibly the moment I enter modern times, our times. Our age knows better… . What was formerly merely sickly now becomes indecent—it is indecent to be a Christian today. And here my disgust begins.—I look about me: not a word survives of what was once called “truth”; we can no longer bear to hear a priest pronounce the word. Even a man who makes the most modest pretensions to integrity must know that a theologian, a priest, a pope of today not only errs when he speaks, but actually lies—and that he no longer escapes blame for his lie through “innocence” or “ignorance.” The priest knows, as every one knows, that there is no longer any “God,” or any “sinner,” or any “Saviour”—that “free will” and the “moral order of the world” are lies—: serious reflection, the profound self-conquest of the spirit, allow no man to pretend that he does not know it… . All the ideas of the church are now recognized for what they are—as the worst counterfeits in existence, invented to debase nature and all natural values; the priest himself is seen as he actually is—as the most dangerous form of parasite, as the venomous spider of creation… . We know, our conscience now knows—just what the real value of all those sinister inventions of priest and church has been and what ends they have served, with their debasement of humanity to a state of self-pollution, the very sight of which excites loathing,—the concepts “the other world,” “the last judgment,” “the immortality of the soul,” the “soul” itself: they are all merely so many instruments of torture, systems of cruelty, whereby the priest becomes master and remains master… . Every one knows this, but nevertheless things remain as before. What has become of the last trace of decent feeling, of self-respect, when our statesmen, otherwise an unconventional class of men and thoroughly anti-Christian in their acts, now call themselves Christians and go to the communion-table?… A prince at the head of his armies, magnificent as the expression of the egoism and arrogance of his people—and yet acknowledging, without any shame, that he is a Christian!… Whom, then, does Christianity deny? what does it call “the world”? To be a soldier, to be a judge, to be a patriot; to defend one’s self; to be careful of one’s honour; to desire one’s own advantage; to be proud … every act of everyday, every instinct, every valuation that shows itself in a deed, is now anti-Christian: what a monster of falsehood the modern man must be to call himself nevertheless, and without shame, a Christian!—

God showed to man that compliance with His dictates would ever mean eternal bliss and joy unspeakable and life and knowledge forevermore, but that ceasing to comply would mean loss of life with God and eternal death. That was in the world’s bright morning when the morning stars sang together and all creation leaped in joy, but the wild, wild desolation of sin, disobedience, pride, and selfish sinfulness entered and drove a great gulf between God’s children and Himself. But, as ever, love found a way. God came to us and for us, and we this day with chastened hearts, quivering lips, and glistening eyes, yet with love deep and strong in our hearts, say, afresh with deep adoration, God is love. If God exhibits such glorious love in His nature, what shall we say of the glories of the dispensation of His grace? That God would have walked this earth had sin never entered is very likely, yet sin did not refrain Him from graciously walking and revealing Himself in communion with men. No, still He came. But men were so blinded by sin that they saw Him not, they knew Him not, while He hewed a way back through the hard face of sin to the heavenly shores.

I have maintained that precisely because Christian faith regards the nothing from which the world came forth as absolute ‘non-being, creatureliness implies that death is a return to the nothingness of nonbeing… Problems essentially derive either from a belief, latent in many Christians, in the immortality of the soul, whereby death no longer constitutes a return to non-being since the soul, of it’s nature, lives eternally, or from a belief that God does not create mortal beings, and consequently that what is created cannot but live. With regard to the first belief, namely in the immorality of the soul, I have said enough above about the soul not being immortal by nature, since it is not eternal but created. Consequently, it too is subject to the destiny of creation if left to itself. We can certainly speak of an immortality of the soul that is not ‘natural’ by ‘by grace’, but this is possible only by means of a logical contradiction. The fact that the soul can be immortal *by grace* does not logically permit us to say that it *is* immortal, since the fact that is is created means that it is not immortal in its nature. In fact, it we accept that the soul can be immortal by grace, we implicitly accept that it is not so by nature. Indeed, immortality by grace is conceivable, as we shall, but why limit it to the soul? Immortality by grace, when and where it prevails, concerns the body and the material world in general just as much as the soul. To speak of immortality only with regard to the soul – and only for the soul – even by grace, is a distraction: it involved specially attributing to the soul qualities of immortality. But God does not want only souls to be saved – he wants also the salvation and survival of bodies and of the world as a whole.

Once more, one who lives in the spirit of prayer will spend much time in retired and intimate communion with God. It is by such a deliberate engagement of prayer that the fresh springs of devotion which flow through the day are fed. For, although communion with God is the life-energy of the renewed nature, our souls "cleave to the dust" and devotion tends to grow formal- it becomes emptied of its spiritual content, and exhausts itself in outward acts. The Master reminds us of this grave peril, and informs us that the true defense against insincerity in our approach to God lies in the diligent exercise of private prayer.

Her hands flew off the keyboard—she crouched as though she had been shot, saw yellow spots and then experienced a peaceful wave of oneness in which she entered pure communion. She was locked into the music, held there safely, entirely understood. Such was her innocence that she didn’t know she was experiencing a sexual climax, but believed rather that what she felt was the natural outcome of this particular nocturne played to the utmost of her skills—and so it came to be. Chopin’s spirit became her lover. His flats caressed her. His whole notes sank through her body like clear pebbles. His atmospheric trills were the flicker of a tongue. His pauses before the downward sweep of notes nearly drove her insane. The

The more you hope the more you hurt. You drop a letter in a Holy Communion envelope in the postbox and already you are waiting for a reply. Human beings were built for response. But human nature can’t tolerate too much waiting. Between the emotion and the response falls the shadow, T.S. Eliot said, and that was the principle that inspired texting, that came up with the shortest possible time, basically as fast as Sheila Geary’s two thumbs could hammer ILY on a tiny keyboard and get Johnny Johnston’s ILY2 back, so that between emotion and response now there wasn’t all that much shadow. All writers are waiting for replies. That’s what I’ve learned. Maybe all human beings are. After the Yeats classes my father returned

Whatever men please to think or say, the Romish doctrine of the real presence if pursued to its legitimate consequences obscures every leading doctrine of the gospel and damages and interferes with the whole system of Christ's truth. Grant for a moment that the Lord's Supper is a sacrifice and not a Sacrament, grant that every time the words of consecration are used the natural body and blood of Christ are present on the communion table under the forms of bread and wine, grant that everyone who eats that consecrated bread and drinks that consecrated wine does really eat and drink the natural body and blood of Christ, grant for a moment these things and then see what momentous consequences result from these premises. You spoil the blessed doctrine of Christ's finished work when He died on the cross. A sacrifice that needs to be repeated is not a perfect or complete thing. You spoil the priestly office of Christ. If there are priests that can offer an acceptable sacrifice to God besides Him, the great High Priest is robbed of His glory. You spoil the scriptural doctrine of the Christian ministry. You exalt sinful men into the position of mediators between God and man. You give to the sacramental elements of bread and wine an honor and veneration they were never meant to receive. You produce an idolatry to be abhorred by faithful Christians. Last but not least, you overthrow the true doctrine of Christ's human nature. If the body born of the Virgin Mary can be in more places than one at the same time, it is not a body like our own and Jesus was not the last Adam in the truth of our nature.

When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.

When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.

If we are taught by God in affliction we are blessed. When God teaches, he applies his instruction to the heart. He commands light to shine out of darkness (2 Corinthians 4:6). The Holy Spirit brings divine truths in such a clear and convincing light that the soul sits down fully satisfied. The soul both sweetly and freely acquiesces in the revealed truths. When God teaches, the soul experiences truth as David (Psalm 119:71). Some only know notionally, but David knew by experience; he became more acquainted with the Word. He knew it more, loved it better, and was more transformed in the nature of it. Thus, Paul, “I know who I have believed” (2 Timothy 1:12) – “I have experienced his faithfulness and his all-sufficiency; I can trust my all with him. I am sure he will keep it safe to that day.” Those taught of God in affliction can speak experimentally, in one degree or another. They can speak of their communion with God (Psalm 23:4). The sweet singer of Israel had comfortable presence. Those taught of God can say: “As we have heard, so we have seen. I have experienced this word upon mine heart, and can set my seal that God is true.” God’s teaching is a powerful teaching. It conveys strength as well as light. Truth only understood needs to be put into action and practice. God’s teachings are sweet to the taste. David rolled them as sugar under his tongue, and received more sweetness than Samson from his honeycomb. Luther said he would not live in paradise without the Word, but with the Word he could live in hell itself. Teaching is sweet because it is suitable to the renewed man (Jeremiah 15:16).

Christ was an Aryan, and St. Paul used his doctrine to mobilise the criminal underworld and thus organise a proto-Bolshevism. This intrusion upon the world marks the end of a long reign, that of the clear Graeco-Latin genius. What is this God who takes pleasure only in seeing men grovel before Him? Try to picture to yourselves the meaning of the following, quite simple story. God creates the conditions for sin. Later on He succeeds, with the help of the Devil, in causing man to sin. Then He employs a virgin to bring into the world a son who, by His death, will redeem humanity! I can imagine people being enthusiastic about the paradise of Mahomet, but as for the insipid paradise of the Christians ! In your lifetime, you used to hear the music of Richard Wagner. After your death, it will be nothing but hallelujahs, the waving of palms, children of an age for the feeding-bottle, and hoary old men. The man of the isles pays homage to the forces of nature. But Christianity is an invention of sick brains : one could imagine nothing more senseless, nor any more indecent way of turning the idea of the Godhead into a mockery. A negro with his tabus is crushingly superior to the human being who seriously believes in Transubstantiation. I begin to lose all respect for humanity when I think that some people on our side, Ministers or generals, are capable of believing that we cannot triumph without the blessing of the Church. Such a notion is excusable in little children who have learnt nothing else. For thirty years the Germans tore each other to pieces simply in order to know whether or not they should take Communion in both kinds. There's nothing lower than religious notions like that. From that point of view, one can envy the Japanese. They have a religion which is very simple and brings them into contact with nature. They've succeeded even in taking Christianity and turning it into a religion that's less shocking to the intellect. By what would you have me replace the Christians' picture of the Beyond? What comes naturally to mankind is the sense of eternity and that sense is at the bottom of every man. The soul and the mind migrate, just as the body returns to nature. Thus life is eternally reborn from life. As for the "why?" of all that, I feel no need to rack my brains on the subject. The soul is unplumbable. If there is a God, at the same time as He gives man life He gives him intelligence. By regulating my life according to the understanding that is granted me, I may be mistaken, but I act in good faith. The concrete image of the Beyond that religion forces on me does not stand up to examination. Think of those who look down from on high upon what happens on earth: what a martyrdom for them, to see human beings indefatigably repeating the same gestures, and inevitably the same errors ! In my view, H. S. Chamberlain was mistaken in regarding Christianity as a reality upon the spiritual level. Man judges everything in relation to himself. What is bigger than himself is big, what is smaller is small. Only one thing is certain, that one is part of the spectacle. Everyone finds his own rôle. Joy exists for everybody. I dream of a state of affairs in which every man would know that he lives and dies for the preservation of the species. It's our duty to encourage that idea : let the man who distinguishes himself in the service of the species be thought worthy of the highest honours.

The Naked Truth When the gift-giving meaning of the body is obscured, distorted, or misrepresented, art becomes a lie. This is what happens in pornography. The body—which was created to be a free gift from one person to another—is depersonalized and reduced to an object for lust. This concern for human dignity goes against the grain of “naturalism” in art. The so-called naturalists demand the right to reproduce “everything that is human.” What others call pornography, they defend as a realistic depiction of humanity. But in the end, it is precisely this—the whole truth about man—that is lost when privacy is violated and the body is reduced to an object for lust. In order to speak of true realism in art, the full truth about man as created in the image of God must be considered. In this respect, the principles governing interpersonal relations still apply within the realm of art. The naked human body has a “language.” It expresses the spirit. When given in trust and love, the body is the basis of a communion of persons. Because the naked human body has such importance, it must be depicted with great care to preserve its meaning in art. Only within certain boundaries can the truth about the body be preserved. In film, photography, and mass media, there is a dangerous tendency to separate the body from the person. Reproduced on paper or on screen, the naked body can cease to communicate the person. It often becomes, instead, an anonymous object. Because the glory and beauty of the human body is at stake, we cannot remain indifferent to culture. We do not oppose pornography out of a narrow, puritanical idea of morality. Nor do we oppose it out of a Manichaean fear or hatred of the body, as is often asserted. The exact opposite is true. We oppose pornography out of respect for the dignity of the body.