Meister Eckhart Quotes

If the only prayer you said was thank you, that would be enough.

The eye through which I see God is the same eye through which God sees me; my eye and God's eye are one eye, one seeing, one knowing, one love.

Be willing to be a beginner every single morning.

And suddenly you know: It's time to start something new and trust the magic of beginnings.

Only the hand that erases can write the true thing.

Theologians may quarrel, but the mystics of the world speak the same language.

Nothing in all creation is so like God as stillness.

Spirituality is not to be learned by flight from the world, or by running away from things, or by turning solitary and going apart from the world. Rather, we must learn an inner solitude wherever or with whomsoever we may be. We must learn to penetrate things and find God there.

Truly, it is in the darkness that one finds the light, so when we are in sorrow, then this light is nearest of all to us.

Wisdom consists in doing the next thing you have to do, doing it with your whole heart, and finding delight in doing it.

If the only prayer you said in your whole life was, "thank you," that would suffice.

When the Soul wants to experience something she throws out an image in front of her and then steps into it.

If the only prayer you ever say in your entire life is ‘Thank you,’ it will be enough.” —Meister Eckhart

I am as sure as I live that nothing is so near to me as God. God is nearer to me than I am to myself; my existence depends on the nearness and the presence of God.

The price of inaction is far greater than the cost of making a mistake.

Love is as strong as death, as hard as Hell. Death separates the soul from the body, but love separates all things from the soul.

We are all meant to be mothers of God...for God is always needing to be born.

There’s a place in the soul where you’ve never been wounded.

One must not always think so much about what one should do, but rather what one should be. Our works do not ennoble us; but we must ennoble our works.

One must learn an inner solitude, wherever one may be.

I am what I wanted and I want what I am.

My Lord told me a joke. And seeing Him laugh has done more for me than any scripture I will ever read.

I need to be silent for a while, worlds are forming in my heart.

A human being has so many skins inside, covering the depths of the heart. We know so many things, but we don't know ourselves! Why, thirty or forty skins or hides, as thick and hard as an ox's or bear's, cover the soul. Go into your own ground and learn to know yourself there.

Some people want to see God with their eyes as they see a cow, and to love Him as they love a cow - for the milk and cheese and profit it brings them. This is how it is with people who love God for the sake of outward wealth or inward comfort. They do not rightly love God, when they love Him for their own advantage.

All God wants of man is a peaceful heart.

For the person who has learned to let go and let be, nothing can ever get in the way again.

God is not good, or else he could do better.

Nobody at any time is cut off from God.

Some people prefer solitude. They say their peace of mind depends on this. Others say they would be better off in church. If you do well, you do well wherever you are. If you fail, you fail wherever you are. Your surroundings don't matter. God is with you everywhere -- in the market place as well as in seclusion or in the church. If you look for nothing but God, nothing or no one can disturb you. God is not distracted by a multitude of things. Nor can we be.

Run into peace.

God is at home. We are in the far country.

I tell you the truth, any object you have in your mind, however good, will be a barrier between you and the inmost Truth.

Whatever God does, the first outburst is always compassion.

If I had a friend and loved him because of the benefits which this brought me and because of getting my own way, then it would not be my friend that I loved but myself. I should love my friend on account of his own goodness and virtues and account of all that he is in himself. Only if I love my friend in this way do I love him properly.

The outward work will never be puny if the inward work is great.

Every creature is a word of God.

[W]e must come into a transformed knowing, an unknowing which comes not from ignorance but from knowledge.

The more we have the less we own.

We rarely find people who achieve great things without first going astray.

If anyone went on for a thousand years asking of life: 'Why are you living?' life, if it could answer, would only say, 'I live so that I may live.' That is because life lives out of its own ground and springs from its own source, and so it lives without asking why it is itself living.

As long as I am this or that, I am not all things.

Whoever possesses God in their being has Him in a divine manner, and He shines out to them in all things; for them all things taste of God and in all things it is God's image that they see.

If the only prayer you ever say in your whole life is "thank you," it will be enough.

Even now one rarely hears of people achieving great things unless they first stumble in some respect.

The outward man is the swinging door; the inner man is the still hinge.

Isness is God.

In this breaking-through, I receive that God and I are one. Then I am what I was, and then I neither diminish nor increase, for I am then an immovable cause that moves all things.

Neither agreeable nor disagreeable," I answered. "It just is." Istigkeit — wasn't that the word Meister Eckhart liked to use? "Is-ness." The Being of Platonic philosophy — except that Plato seems to have made the enormous, the grotesque mistake of separating Being from becoming and identifying it with the mathematical abstraction of the Idea. He could never, poor fellow, have seen a bunch of flowers shining with their own inner light and all but quivering under the pressure of the significance with which they were charged; could never have perceived that what rose and iris and carnation so intensely signified was nothing more, and nothing less, than what they were — a transience that was yet eternal life, a perpetual perishing that was at the same time pure Being, a bundle of minute, unique particulars in which, by some unspeakable and yet self-evident paradox, was to be seen the divine source of all existence.

Every creature is a word of God and is a book about God.

There is something in the soul that is so akin to God that it is one with Him... It has nothing in common with anything created.

The less theorizing you do about God, the more receptive you are to His inpouring.

God is greater than God.

I may err but I am not a heretic, for the first has to do with the mind and the second with the will!

The only thing that burns in hell is the part of you that won't let go of your life: your memories, your attachments. They burn them all away, but they're not punishing you, they're freeing your soul.

There exists only the present instant... a Now which always and without end is itself new. There is no yesterday nor any tomorrow, but only Now, as it was a thousand years ago and as it will be a thousand years hence.

Where there is Isness, there God is. Creation is the giving of isness from God. And that is why God becomes where any creature expresses God.

There is no need to look for God here or there. He is no farther away than the door of your own heart.

Only the hand that erases can write the true thing.

If the only prayer you ever say in your entire life is thank you, it will be enough.

It is a lie - any talk of God that does not comfort you.

The only thing that burns in hell is the part of you that won't let go of your life: your memories, your attachments. They burn them all away, but they're not punishing you, they're freeing your soul. If you're frightened of dying and you're holding on, you'll see devils tearing your life away. If you've made your peace, then the devils are really angels freeing you from the earth.

Forte come la morte è l'amore, tenace come gli Inferi è la passione." La morte separa l'anima dal corpo, ma l'amore separa ogni cosa dall'anima. (Meister Eckhart - Sermone Nascita eterna)

People should not worry so much about what they do but rather about what they are. If they and their ways are good, then their deeds are radiant. If you are righteous, then what you do will also be righteous. We should not think that holiness is based on what we do but rather on what we are, for it is not our works which sanctify us but we who sanctified our works.

The most powerful prayer, one well-nigh omnipotent, and the worthiest work of all is the outcome of a quiet mind. The quieter it is the more powerful, the worthier, the deeper, the more telling and more perfect the prayer is. To the quiet mind all things are possible. What is a quiet mind? A quiet mind is one which nothing weighs on, nothing worries, which, free from ties and from all self-seeking, is wholly merged into the will of God and dead to its own.

But of God you can never have a sufficiency. The more you have of God, the more you desire. If you could ever have enough of God, so that you were content with him, then God would not be God.

The medieval German mystic Meister Eckhart said that if the soul could have known God without the world, God never would have created the world.

One of John’s favorite quotes was from Meister Eckhart: Nothing in the universe resembles God more than silence.

Truly, it is in the darkness that one finds the light, so when we are in sorrow, then this light is nearest of all to us. MEISTER ECKHART

Meister Eckhart on this topic: “If you love yourself, you love everybody else as you do yourself. As long as you love another person less than you love yourself, you will not really succeed in loving yourself, but if you love all alike, including yourself, you will love them as one person and that person is both God and man. Thus he is a great and righteous person who, loving himself, loves all others equally.”[14]

When God laughs at the soul and the soul laughs back at God, the persons of the Trinity are begotten. When the Father laughs at the Son and the Son laughs back at the Father, that laughter gives pleasure, that pleasure gives joy, that joy gives love, and that love is the Holy Spirit.

The eye through which I see God is the same eye through which God sees me...

Truth is something so noble that if God could turn aside from it, I could keep the truth and let God go.

The most powerful form of prayer, and the one which can virtually gain all things and which is the worthiest work of all, is that which flows from a free mind. The freer the mind is, the more powerful and worthy, the more useful, praiseworthy and perfect the prayer and the work become. A free mind can achieve all things.

We should be able to recognize true and perfect love by whether or not someone has great hope and confidence in God, for there is nothing that testifies more clearly to perfect love than trust.

Only those for whom God is present in all things and who make the very best use of their reason, know what true peace is and truly possess heaven.

His Holiness the Fourteenth Dalai Lama feels quite at home in the world of Meister Eckhart, and His Holiness Pope John Paul II quotes the same Meister Eckhart on occasion in a sermon. Now, there’s a bridge builder between traditions! Should this come as a surprise? No, it shouldn’t surprise us, for Meister Eckhart is a mystic. The mystics of all traditions speak one and the same language, the language of religious experience. When

Now, you might say: how can this be? I cannot feel his presence in any way. Listen to this. Sensing his presence is not in your power but in his. He will show himself when it suits him to do so, and he can also remain hidden if that is his wish. This is what Christ meant when he said to Nicodemus: ‘The spirit breathes where it will: you hear its voice but do not know where it comes from, or where it is going’ (John 3:8).

It is written: ‘They have become rich in all virtues’ (1 Cor. 1:5). Truly, this cannot happen unless they first become poor in all things. Whoever desires to be given everything, must first give everything away.

It is not outside us: it is all within.

You should not imagine that your reason can evolve to the extent of understanding God. Rather, if God is to shine divinely within you, your natural light cannot assist this process but must become a pure nothingness, going out of itself. Only then can God enter with his light, bringing back with him all that you have renounced and a thousand times more, including a new form which contains all things in itself.

the man who sat naked in his tub said to Alexander the Great, who ruled the whole world: ‘I am a greater lord than you are, for I have spurned more than you have seized. What you think it is a great thing to possess, is too trivial for me to scorn.

The story of the Good Samaritan (Luke 1o) can he interpreted mystically in such a way that the question of the knowledge of God becomes its focus. The priest and the Levite, who walk past the man who fell among robbers and was seriously hurt, are pious God-fearing persons. They "know" God and the law of God. They have God the same way that the one who knows has that which is known. They know what God wants them to be and do. They also know where God is to he found, in the scriptures and the cult of the temple. For them, God is mediated through the existing institutions. They have their God - one who is not to he found on the road between Jerusalem and Jericho. What is wrong with this knowledge of God? The problem is not the knowledge of the Torah or the knowledge of the temple. (It is absurd to read an anti-Judaistic meaning into a story of the Jew Jesus, since it could just as well have come from Hillel or another Jewish teacher.) What is false is a knowledge of God that does not allow for any unknowing or any negative theology. Because both actors know that God is "this," they do not see "that." Hence the Good Samaritan is the anti-fundamentalist story par excellence. "And so I ask God to rid me of God," Meister Eckhart says. The God who is known and familiar is too small for him.

For whoever does not truly have God within themselves, but must constantly receive him in one external thing after another, seeking God in diverse ways, whether by particular works, people or places, such a person does not possess God. The least thing can impede them, for they do not have God and do not seek, love and intend him alone. It is not only bad company but also good company that can obstruct them, not only the street but also the church, not only evil words and deeds but also good words and deeds, for the obstruction lies within themselves, since in them God has not become all things.

But many people want to look upon God with the eyes with which they look upon a cow; they want to love God the way they love a cow that you love because it gives you milk and cheese. This is how people behave who want to love God because of external wealth or inner comfort; but they do not love God properly: rather, they love their self interest.

But where is this true possession of God, whereby we really possess him, to be found? This real possession of God is to be found in the heart, in an inner motion of the spirit towards him and striving for him, and not just in thinking about him always and in the same way. For that would be beyond the capacity of our nature and would be very difficult to achieve and would not even be the best thing to do. We should not content ourselves with the God of thoughts for, when the thoughts come to an end, so too shall God. Rather, we should have a living God who is beyond the thoughts of all people and all creatures. That kind of God will not leave us, unless we ourselves choose to turn away from him.

Now some people are of the opinion that they are altogether holy and perfect, and go around the place with big deeds and big words, and yet they strive for and desire so many things, they wish to possess so much and are so concerned both with themselves and with this thing and that. They assert that they are seeking great piety and devotion, and yet they cannot accept a single word of reproval without answering back. Be certain of this: they are far from God and are not in union with him.

For God does not give us anything in order that we should enjoy its possession and rest content with it, nor has he ever done so. All the gifts which he has ever granted us in heaven or on earth were made solely in order to be able to give us the one gift, which is himself. With all other gifts he simply wants to prepare us for that gift which is himself. And all the works which God has ever performed in heaven or on earth served solely to perform the one work, that is to sanctify himself so that he can sanctify us. And so I tell you that we should learn to see God in all gifts and works, neither resting content with anything nor becoming attached to anything. For us there can be no attachment to a particular manner of behaviour in this life, nor has this ever been right, however successful we may have been.

God, who is faithful, allows his friends to fall frequently into weakness only in order to remove from them any prop on which they might lean. For a loving person it would be a great joy to be able to achieve many great feats, whether keeping vigils, fasting, performing other ascetical practices or doing major, difficult and unusual works. For them this is a great joy, support and source of hope so that their works become a product and a support upon which they can lean. But it is precisely this which our Lord wishes to take from them so that he alone will be their help and support . . . in no way do our works serve to make God give us anything or do anything for us. Our Lord wishes his friends to be freed from such an attitude, and thus he removes their support from them so that they must henceforth find their support only in him.

For God has not linked our salvation with any particular kind of devotion. Any one devotional practice has things which others lack, but the effectiveness of all good practices comes from God alone and is denied to none of them, for one form of goodness cannot conflict with another. Therefore people should remember that if they see or hear of a good person who is following a way which is different from theirs, then they are wrong to think that such a person’s efforts are all in vain. If someone else’s way of devotion does not please them, then they are ignoring the goodness in it as well as that person’s good intention. This is wrong. We should see the true feeling in people’s devotional practices and should not scorn the particular way that anyone follows.

In Islam, and especially among the Sufi Orders, siyahat or 'errance' - the action or rhythm of walking - was used as a technique for dissolving the attachments of the world and allowing men to lose themselves in God. The aim of a dervish was to become a 'dead man walking': one whose body stays alive on the earth yet whose soul is already in Heaven. A Sufi manual, the Kashf-al-Mahjub, says that, toward the end of his tourney, the dervish becomes the Way not the wayfarer, i.e. a place over which something is passing, not a traveller following his own free will...it was quite similar to an Aboriginal concept, 'Many men afterwards become country, in that place, Ancestors.' By spending his whole life walking and singing his Ancestor's Songline, a man eventually became the track, the Ancestor and the song. The Wayless Way, where the Sons of God lose themselves and, at the same time, find themselves.

How then should I love God?’ You should love God non-mentally, that is to say the soul should become non-mental and stripped of her mental images. For as long as your soul is mental, she will possess images. As long as she has images, she will possess intermediaries, and as long as she has intermediaries, she will not have unity or simplicity. As long as she lacks simplicity, she does not truly love God, for true love depends upon simplicity . . . Indeed, you must love him as he is One, pure, simple and transparent, far from all duality. And we should eternally sink into this One, thus passing from something into nothing. So help us God. Amen.

Now pay attention to this. God is nameless for no one can either speak of him or know him. Therefore a pagan master says that what we can know or say of the First Cause reflects ourselves more than it does the First Cause, for this transcends all speech and all understanding . . . He is being beyond being: he is a nothingness beyond being. Therefore St. Augustine says: ‘The finest thing that we can say of God is to be silent concerning him from the wisdom of inner riches.’ Be silent therefore, and do not chatter about God, for by chattering about him, you tell lies and commit a sin. If you wish to be perfect and without sin, then do not prattle about God. Also you should not wish to understand anything about God, for God is beyond all understanding. A master says: If I had a God that I could understand, I would not regard him as God. If you understand anything about him, then he is not in it, and by understanding something of him, you fall into ignorance, and by falling into ignorance, you become like an animal since the animal part in creatures is that which is unknowing. If you do not wish to become like an animal therefore, do not pretend that you understand anything of the ineffable God.

in this way, seek wrongly, and the further they range, the less they find what they are looking for. They proceed like someone who has lost their way: the further they go, the more lost they become. But what then should they do? First of all, they should renounce themselves, and then they will have renounced all things. Truly, if someone were to renounce a kingdom or the whole world while still holding onto themselves, then they would have renounced nothing at all. And indeed, if someone renounces themselves, then whatever they might keep, whether the kingdom or honour or whatever it may be, they will still have renounced all things.

Obedience need never be anxious, for there is no form of goodness which it does not possess in itself. When we go out of ourselves through obedience and strip ourselves of what is ours, then God must enter into us; for when someone wills nothing for themselves, then God must will on their behalf just as he does for himself. Whenever I have taken leave of my own will, putting it in the hands of my superior , and no longer will anything for myself, then God must will on my behalf, and if he neglects me in this respect, then he neglects himself. And so in all things in which I do not will for myself, God wills on my behalf.

A free mind is one which is untroubled and unfettered by anything, which has not bound its best part to any particular manner of being or devotion and which does not seek its own interest in anything but is always immersed in God’s most precious will, having gone out of what is its own. There is no work which men and women can perform, however small, which does not draw from this its power and its strength. We should pray with such intensity that we want all the members of our body and all its faculties, eyes, ears, mouth, heart and all our senses to turn to this end; and we should not cease in this until we feel that we are close to being united with him who is present to us and to whom we are praying: God.

There are people who savour God in one way but not in another, and they want to possess God according to one manner of devotion and not another. I can tolerate this, but it is quite wrong. If we are to take God correctly, then we must take him equally in all things: in tribulation as in prosperity, in tears as in joy. He should always be the same for you. If you believe, without having committed a mortal sin, that you lack both devotion and serious intent and that, not having devotion or serious intent, you do not have God, and if you then grieve over this, this itself becomes your devotion and serious intent. Therefore you should not confine yourself to just one manner of devotion, since God is to be found in no particular way, neither this one nor that. That is why they do him wrong who take God just in one particular way. They take the way rather than God. Remember this then: intend God alone and seek him only. Then whatever kinds of devotional practice come to you, be content with those. For your intention should be directed at God alone and at nothing else.

Concerning this desert, Jeremiah writes: ‘I will lead my beloved into the wilderness and will speak to her in her heart’ (Hosea 2:14) . . . The prophet hungered for this desolate self-abandonment when he said: ‘Who will give me the wings of a dove that I may fly away and be at rest?’ (Psalm 55:6). Where do we find peace and rest? Only in abandonment, in the desert and in isolation from all creatures . . . Now you could say . . . if all this must be removed, then it is grievous if God allows us to remain without any support. ‘Woe to me that my exile is prolonged’ (Psalm 120:5), as the prophet says, if God prolongs my dereliction without casting his light upon me, speaking to me or working in me, as you are suggesting here. If we thus enter a state of pure nothingness, is it not better that we should do something in order to drive away the darkness and dereliction? Should we not pray or read or listen to a sermon or do something else that is virtuous in order to help ourselves? No, certainly not! The very best thing you can do is to remain still for as long as possible . . . You cannot think about or desire this preparation more swiftly than God can carry it out . . . You should know that God must pour himself into you and act upon you where he finds you prepared . . . just as the sun must pour itself forth and cannot hold itself back when the air is pure and clean. Certainly, it would be a major failing if God did not perform great works in you, pouring great goodness into you, in so far as he finds you empty and there.

Concerning sin and our proper attitude when we find ourselves in sin. Truly, to have committed a sin is not sinful if we regret what we have done. Indeed, not for anything in time or eternity should we want to commit a sin, neither of a mortal, venial or any other kind. Whoever knows the ways of God should always be mindful of the fact that God, who is faithful and loving, has led us from a sinful life into a godly one, thus making friends of us who were previously enemies, which is a greater achievement even than making a new earth. This is one of the chief reasons why we should be wholly established in God, and it is astonishing how much this inflames us with so great and so strong a love that we strip ourselves entirely of ourselves. Indeed, if you are rightly placed in the will of God, then you should not wish that the sin into which you fell had not happened. Of course, this is not the case because sin was something against God but, precisely because it was something against God, you were bound by it to greater love, you were humbled and brought low. And you should trust God that he would not have allowed it to happen unless he intended it to be for your profit. But when we raise ourselves out of sin and turn away from it, then God in his faithfulness acts as if we had never fallen into sin at all and he does not punish us for our sins for a single moment, even if they are as great as the sum of all the sins that have ever been committed. God will not make us suffer on their account, but he can enjoy with us all the intimacy that he ever had with a creature. If he finds that we are now ready, then he does not consider what we were before. God is a God of the present. He takes you and receives you as he finds you now, not as you have been, but as you are now. God willingly endures all the harm and shame which all our sins have ever inflicted upon him, as he has already done for many years, in order that we should come to a deep knowledge of his love and in order that our love and our gratitude should increase and our zeal grow more intense, which often happens when we have repented of our sins. Therefore God willingly tolerates the hurtfulness of sin and has often done so in the past, most frequently allowing it to come upon those whom he has chosen to raise up to greatness. Now listen! Was there ever anyone dearer to or more intimate with our Lord than the apostles? And yet not one of them escaped mortal sin. They all committed mortal sin. He showed this time and again in the Old and New Testament in those individuals who were to become the closest to him by far; and even today we rarely find that people achieve great things without first going astray. And thus our Lord intends to teach us of his great mercy, urging us to great and true humility and devotion. For, when repentance is renewed, then love too is renewed and grows strong.

On true penance and the holy life. Many people think that they are achieving great things in external works such as fasting, going barefoot and other such practices which are called penances. But true penance, and the best kind of penance, is that whereby we can improve ourselves greatly and in the highest measure, and this consists in turning entirely away from all that is not God or of God in ourselves and in all creatures, and in turning fully and completely towards our beloved God in an unshakeable love so that our devotion and desire for him become great. In whatever kind of good work you possess this the more, the more righteous you are, and the more there is of this, the truer the penance and the more it expunges sin and all its punishment. Indeed, in a short space of time you could turn so firmly away from all sin with such revulsion, turning just as firmly to God, that had you committed all the sins since Adam and all those which are still to be, you would be forgiven each and every one together with their punishment and, were you then to die, you would be brought before the face of God. This is true penance, and it is based especially and consummately on the precious suffering in the perfect penance of our Lord Jesus. Christ The more we share13 in this, the more all sin falls away from us, together with the punishment for sin. In all that we do and at all times we should accustom ourselves to sharing in the life and work of our Lord Jesus Christ, in all that he did and chose not to do, in all that he suffered and experienced, and we should be always mindful of him as he was of us. This form of penance is a mind raised above all things into God, and you should freely practise those kinds of works in which you find that you can and do possess this the most. If any external work hampers you in this, whether it be fasting, keeping vigil, reading or whatever else, you should freely let it go without worrying that you might thereby be neglecting your penance. For God does not notice the nature of the works but only the love, the devotion and the spirit which is in them. For he is not so much concerned with our works as with the spirit with which we perform them all and that we should love him in all things. They for whom God is not enough are greedy. The reward for all your works should be that they are known to God and that you seek God in them. Let this always be enough for you. The more purely and simply you seek him, the more effectively all your works will atone for your sins. You could also call to mind the fact that God was a universal redeemer of the world, and that I owe him far greater thanks therefore than if he had redeemed me alone. And so you too should be the universal redeemer of all that you have spoiled in yourself through sin, and you should commend yourself altogether to him with all that you have done, for you have spoiled through sin all that is yours: heart, senses, body, soul, faculties, and whatever else there is in you and about you. All is sick and spoiled. Flee to him then in whom there is no fault but rather all goodness, so that he may be a universal redeemer for all the corruption both of your life within and your life in the world.