A Quote by Jean-Pierre de Caussade
When you happen to be entirely unoccupied with created things so that you seem to be thinking of nothing and desiring nothing, you should know that then your soul in unconsciously occupied with God and in God.
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Nothing is sweeter than love, nothing more courageous, nothing higher, nothing wider, nothing more pleasant, nothing fuller nor better in heaven and earth; because love is born of God, and cannot rest but in God, above all created things.
I will have nothing to do with a God who cares only occasionally. I need a God who is with us always, everywhere, in the deepest depths as well as the highest heights. It is when things go wrong, when good things do not happen, when our prayers seem to have been lost, that God is most present. We do not need the sheltering wings when things go smoothly. We are closest to God in the darkness, stumbling along blindly.
I have a capacity in my soul for taking in God entirely. I am as sure as I live that nothing is so near to me as God.
Let nothing Disturb you, Let nothing frighten you, Though all things pass, God does not change. Patience wins all things. But he lacks nothing who possesses God; For God alone suffices.
Let nothing disturb thee,
Nothing affright thee;
All things are passing;
God never changeth;
Patient endurance
Attaineth to all things;
Who God possesseth
In nothing is wanting;
Alone God sufficeth.
Spend your time in nothing which you know must be repented of; in nothing on which you might not pray for the blessing of God; in nothing which you could not review with a quiet conscience on your dying bed; in nothing which you might not safely and properly be found doing if death should surprise you in the act.
In seasons of severe trial, the Christian has nothing on earth that he can trust to, and is therefore compelled to cast himself on God alone. When no human deliverance can avail, he must simply and entirely trust himself to the providence and care of God. Happy storm that wrecks a man on such a rock as this! O blessed hurricane that drives the soul to God--and God alone!
Why should not He had made all things, still having something immediately to do with the things that He has made? Where lies the great difficulty, if we own the being of a God, that He created all things out of nothing, I'll be allowing something immediate influence of God on creation still?
Religion! How it dominates man's mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion.But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began.
Spiritual seeking means knowing this negative part: that desiring is the root cause of frustration. To desire is to create, of one`s own accord, a shell. Desiring is the world. To be worldly is to desire and to go on desiring, never becoming aware that each desire comes to nothing but frustration. Once you become aware of this, then you do not desire, or your only desire is to know what is.
Since God is the end of man, since he has created us to be perfect and happy in him, it is manifest that if the designs of creation have not here below been entirely frustrated, there should be found men who tend to their end in seeking and loving God. And nevertheless, because of human liberty, there should also be found other men who neglect God, their principle and their end, and yield to the seduction of created things. Such indeed is the spectacle which the history of the world unceasingly presents to us.
Divine Providence is never wanting in things undertaken at Its command. Even though the whole world should rise up and destroy us, nothing could happen but what is pleasing to God. The less there is of man in affairs, the more there is of God.
I am not asking whether you know things about Him but do you know God, are you enjoying God, is God the centre of your life, the soul of your being, the source of your greatest joy? He is meant to be.
Now if the religious skeptic is right, we can know nothing about God. And if we can know nothing about God, how can we know God so well that we can know that he cannot be known? How can we know that God cannot and did not reveal himself—and perhaps even through human reason?
Greatly ought we to rejoice that God dwells in our soul; and more greatly ought we to rejoice that our soul dwells in God. Our soul is created to be God’s dwelling place, and the dwelling of our souls is God, who is uncreated. It is a great understanding to see and know inwardly that God, who is our Creator, dwells in our soul, and it is a far greater understanding to see and know inwardly that our soul, which is created, dwells in God in substance, of which substance, though God, we are what we are.
Now although man is created for the possession of happiness, yet, having deviated from his true end, his nature has become deformed and is entirely repugnant to true beatitude. And on this account we are forced to submit to God this depraved nature of ours which fills our understanding with so many occupations, and causes us to deviate from the true path, in order that he may entirely consume it until nothing remains there but himself; otherwise the soul could never attain stability nor repose, for she was created for no other end.
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