the septenary (diapholom) wrote,
the septenary
diapholom

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seeds

\
This true inner self must be drawn up like a jewel from the bottom of the sea,
rescued from confusion, from in-distinction, from immersion in the common, the
nondescript, the trivial, the sordid, the evanescent.
  We must be saved from immersion in the sea of lies and passions
which is called "the world."  And we must be saved above all from that
abyss of confusion and absurdity which is our own worldly self. 

The
person must be rescued from the individual. 

The free son of God must be
saved from the conformist slave of fantasy, passion and convention.  The
creative and mysterious inner self  must be delivered from the wasteful,
hedonistic and destructive ego that seeks only to cover itself with disguises.

To be "lost" is to be left to the arbitrariness and pretenses of the
contingent ego, the smoke-self that must inevitably vanish.  To be "saved"
is to return to one's inviolate and eternal reality and to live in God.

If, therefore, I do anything or think anything or say anything or know anything
that is not purely for the love of God, it cannot give me peace, or rest, or fulfillment, or
joy.

To say that I am made in the image of God is to say that love is the reason for my
existence, for God is love.  LOVE is my true IDENTITY.  Selflessness is my true self. 
Love is my true character.  Love is my name.

the basic Christian answer to hatred, is not the
commandment to love, but what must necessarily come before in order to make the
commandment bearable and comprehensible.  It is a prior commandment, to believeThe root of
Christian love is not the will to love, but
the faith that one is loved.

For Christianity is not merely a doctrine or a system of beliefs, it is Christ living in us

"I in them, and Thou, Father, in Me,
that they may be made perfect in One...  And the glory which Thou hast given me I have given
them, that they may be One as we also are One."  In hoc cognoscent omnes quia mei estis
discipuli, si dilectionem habueritis ad invicem.  "In this shall all men know that you are my
disciples - if you have love one for another."
  "HE THAT LOVETH NOT ABIDETH IN DEATH."

The one end that includes all others is the love of God.
  However, the TRUEST SOLITUDE is not something outside you, not an absence of
men or of sound around you; it is an abyss opening up in the center of your own soul.

And this abyss of interior solitude is a hunger that will never be satisfied with any created
thing.

and become the servant of bodily impulse.  Therefore his mind and his will are
not fully his own.  They are under the power of his appetites.  And through the medium of his
appetites, they are under the control of those who gratify his appetites.

the most
difficult of all natural appetites to control and one whose undisciplined gratification completely
blinds the human spirit to all interior light.

God did not invite the Children of Israel to leave the slavery of Egypt:  He
commanded them to do so.

The poet enters into himself in order to create.  The CONTEMPLATIVE enters into God in
order to be created.

you live in death, even though you may
seem to have all the other virtues.

If you have never had any distractions you don't know how to PRAY.

You would profit much more by patiently
resisting distractions and learning something of our own helplessness and incapacity.  And if your
book merely becomes an anesthetic, far from helping your meditation it has probably ruined it.

and keep your will peacefully directed to Him in simple desire, while the
intermittent shadows of this annoying movie go about in the remote background
.  If you are
aware of them at all it is only to realize that you refuse them.

we pass out of ourselves into the joy of emptiness, of
nothingness, in which there are no longer any particular objects of knowledge but only God's
truth without limit, without defect, without stain.  This clean light,

It is the
light of Christ, "Who stands in the midst of us and we know Him not."

 in which you do nothing except defeat the work of
grace:  for all this is an elaborate subconscious device of your nature to resist God,

is not to study how to talk and reason about contemplation,
but withdraw ourselves as much as we can from talk and argument and retire into the silence and
humility of heart in which God will purify

and we will find ourselves doing it
without being quite able to realize how we got there, or how it all started.  And by that time the
work will not absorb us in a way that will disturb our minds.

  Therefore I identify myself with my enemy's own secret self.

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