January 15, 1916  

 

      O Thou whom I may call my God, Thou who art the personal form of the Transcendent Eternal, the Cause, Source and Reality of my individual being, Thou who hast through the centuries and millenniums slowly and subtly kneaded this Matter, so that one day it could become consciously identified with Thee, and be nothing but Thee; O Thou who hast appeared to me in all Thy divine splendour – this individual being in all its complexity offers itself to Thee in an act of supreme adoration; it aspires in its entirety to be identified with Thee, to be Thyself, eternally Thou, merged for ever in Thy Reality. But is it ready for that? Is Thy work fully accomplished? Is there in it no longer any shadow, ignorance, or limitation? Canst Thou at last definitively take possession of it and, in the sublimest, most integral transformation free it forever from the world of Ignorance and make it live in the world of Truth?

    Or rather Thou art myself divested of all error and limitation. Have I become integrally this true self in all the atoms of my being? Wilt Thou bring about an overwhelming transformation, or will it still be a slow action in which cell after cell must be wrested from its darkness and its limits?...

  Thou art the Sovereign, ready to take possession of Thy kingdom; dost Thou not find Thy kingdom yet ready enough for Thee to link it definitively to Thyself and become integrated with it?

     Will the great miracle of the integral Divine Life in the individual at last be accomplished?

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January 22, 1916  

 

      Thou hast taken entire possession of this miserable instrument and if it is not yet perfected enough for Thee to complete its transformation, its transmutation, Thou art at work in each one of its cells to knead it and make it supple and enlighten it, and in the whole being, to arrange, organise and harmonise it. Everything is in movement, everything is changing; Thy divine action makes itself felt as an ineffable spring of a purifying fire that circulates through all the atoms. And this flowing spring has brought into the being an ecstasy more marvellous than any it had ever felt before: thus to Thy action there answers the aspiration of that on which Thou workest and the aspiration is all the more ardent because the instrument has seen itself as it really is in all its infirmity.

    O Lord, I implore Thee, hasten the blessed day when the divine miracle will be accomplished, hasten the day of the realisation of the Divine upon earth.  

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January 23, 1916  

 

      O Thou divine inhabitant of this gross form, Thou seest that it is a mass of limitations: wilt Thou not break all these limitations so that it may participate in Thy infinity? Thou seest that it is full of obscurities: wilt Thou not dissolve this darkness with Thy resplendent light so that it may participate in Thy brightness? Thou seest it burdened with ignorant impurities: wilt Thou not consume all these impurities with Thy devouring fire of love, so that the being in its integrality may now become one in all consciousness with Thee?

    Dost Thou not find that this sombre and sorrowful experience of egoistic separativity has lasted long enough for the earth and humanity? Has not the hour struck in the universe for this phase of development to be replaced by another, dominated by the pure and vast consciousness of Thy Unity?

    Unceasingly, at every moment, my invocation rises to Thee, and I call Thee: Lord, O Lord, take possession of Thy kingdom, illumine it with Thy eternal Presence, put an end to the cruel error in which it lives believing itself separate from Thee, while in its reality and essence it is Thyself.

      Break, break down the last resistances, consume the last impurities, blast this being if need be, but let it be transfigured!  

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Tokio: June 7, 1916  

 

      Long months have gone by in which nothing could be said, for it was a period of transition, of passing from one equilibrium to another, vaster and more complete. The outer circumstances were manifold and new, as if the being needed to accumulate many perceptions and observations in order to give a more extensive and complex base to its experience. But, being entirely plunged within this experience, it did not have the necessary perspective to see it as a whole, to know what it was and above all where it was leading.

    Suddenly, on the fifth of June the veil was rent, and there was light in my consciousness.

    When I contemplated Thee in Thy individual form, O Lord of eternity, and implored Thee to take possession of Thy kingdom of the flesh, Thou didst set again into motion, into activity this vital form, which, for the necessity of development and unification, had been living for years in a passivity that was receptive and harmonious but alien to all active manifestation of Thy will.

    This return to activity meant a completely new adaptation of the vital instrument, for its natural tendency is always to resume action with its old habits and methods. This period of adaptation was long, painful, sometimes obscure, though behind, the perception of Thy Presence and perfect surrender to Thy Law were immutable and quite strongly conscious for any disturbance to shake the being.

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    Gradually the vital being grew accustomed to find harmony in the intensest action as it had in passive surrender. And once this harmony was sufficiently established, there was light again in all the parts of the being, and the consciousness of what had happened became complete.

    Now in the heart of action the vital being has discovered the perception of Infinity and Eternity. It can perceive Thy Supreme Beauty and live it in all sensations and all forms. Even in its every sensation, extended, active, fully developed to feel contrary sensations at the same time, always it perceives Thee.

    It is not unaware, however, that this is only one stage, and it bows before Thee in a profound adoration and tells Thee: “Lord, Thou hast taken up Thy instrument again and willed to use it for action. The instrument knows its imperfection and impurity and implores Thy mercy to perfect and purify it, so that, day by day, through a progressive disappearance of all its preferences and limitations, it may be able to manifest Thee more integrally.”  

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November 28, 1916  

 

      Thou madest me read these childish babblings once again, for they are awkward attempts at expression of a mind still in its infancy and all this seemed to me far, very remote, clad in the charm and purity of the experiences of a candid and enthusiastic childhood. And yet, before Thee, O eternal Lord, I have not grown any older and have not made any progress; the expression of today will not be better than that of those early days. The mind is still as poor and clumsy as before. And what could it have to express that is so remarkable? No sensational experience: all experiences now seem simple and natural. No powerful or exceptional new idea, none of those ideas which fill one with the joy of discovery: all ideas, whatever form they may take, now seem like old acquaintances one greets amicably in passing, but from whom one expects nothing new. No scrupulous and detailed psychological analysis, exposing some yet unexplored inner recess: internal complications no longer exist in themselves; they are faithful and impartial reflections of all the surrounding psychological movements; and to describe what is going on in the being would be at once as complicated and monotonous as to describe the world in its almost exclusively subsconscient gropings and wanderings.

    Poverty, poverty! Thou hast placed me in an arid and bare desert and yet this desert is sweet to me as everything that comes from Thee, O Lord. In this dull 

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and wan greyness, in this dim ashen light, I taste the savour of the infinite spaces: the pure breeze of the open seas, the powerful breath of the free heights constantly fill my heart and penetrate my life; all barriers have fallen, within and around me, and I feel like a bird opening its wings for an unrestrained flight. But the bird remains perched upon a rock, its wings outspread against the grey, fleecy sky, awaiting, in order to soar upwards, the coming of something it expects without knowing what it is. As it no longer has any chains to check its flight, it no longer dreams of flying away. Conscious of its freedom, it does not enjoy it, and remains like the others, among the others, perched on the ground in the midst of the dark and dense fog.  

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December 4, 1916  

 

      Since Thou hast permitted it, O Lord, I have once again begun to come to Thee daily, freeing myself for a few brief moments from an activity of which I know the complete relativity, even while I am engaged in it. Thou hadst plunged me back into action and the ordinary consciousness, and now Thou grantest me the possibility of regularly taking my flight again to Thee, to soar awhile in the immutable Silence and eternal Consciousness.

    Thou hast willed, O Lord, that the being should grow wider and richer. It could not do so without entering once again, at least partially and temporarily, into ignorance and obscurity.

    This ignorance and obscurity it comes now to lay at Thy feet as the most humble of ordeals. I shall not ask Thee to bestow upon me continuously the Consciousness Thou grantest me in these moments of peaceful and pure communion. I shall ask Thee only to make these moments still more peaceful and pure, to fortify and enlighten the consciousness more and more, so that it may return to its daily task with renewed strength and knowledge.

     Thou remindest me through these brief moments of ecstatic identification that Thou hast granted me the power of consciously uniting with Thee. And the divine musical harmony captures the entire being.

     But the sounds gather in the head as behind a veil and not a word flows from the pen today....    

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December 5, 1916  

 

      Thou hast granted me the grace of Thy repose in which all individual limits are dissolved, in which one is in all and, more clearly still, all is in oneself. But the mind, merged in this divine ecstasy, cannot yet find any power of expression.

 

(Factual notation of the experience)

 

“Turn towards the earth.” The usual injunction was heard in the silence of the immutable identification. Then the consciousness became that of the One in all. “Everywhere and in all those in whom thou canst see the One, there will awake the consciousness of this identity with the Divine. Look ...” It was a Japanese street brilliantly illuminated by gay lanterns picturesquely adorned with vivid colours. And as gradually what was conscious moved on down the street, the Divine appeared, visible in everyone and everything. One of the lightly-built houses became transparent, revealing a woman seated on a tatami in a sumptuous violet kimono embroidered with gold and bright colours. The woman was beautiful and must have been between thirty-five and forty. She was playing a golden samisen. At her feet lay a little child. And in the woman too the Divine was visible.  

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December 7, 1916  

 

      Lord, I could in truth say that I have neither Yoga nor any virtues, for I am completely divested of that which constitutes the glory of all those who want to serve Thee. Apparently my life is as ordinary and banal as can be; and inwardly what is it? Nothing but a calm tranquillity without any variation or surprises; the calm of a something which has realised and no longer seeks itself, which no longer expects anything from life and things, which acts without reckoning upon any profit, knowing perfectly that this action does not belong to it in any way, either in its impulsion or in its result; which wills, being aware that the supreme Will alone wills in it; a calm all made of an incontestable certitude, an objectless knowledge, a causeless joy, a self-existent state of consciousness which no longer belongs to time. It is an immobility moving in the domain of external life, yet without belonging to it or seeking to escape from it. I hope for nothing, expect nothing, desire nothing, aspire for nothing and, above all, I am nothing; and yet happiness, a calm, unmixed happiness, a happiness unaware of itself, which does not need to look at its own being, has come to dwell in the house of this body. This happiness is Thou,

O Lord, and this calm is Thou, Lord, for these are not human faculties and men's senses can neither appreciate nor enjoy them. Thus it is Thou, O Lord, who dwellest in this body, and that is why this corporeal abode seems so poor and drab for so marvellous an occupant.   

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December 8, 1916  

 

      This was our conversation today morning, O Lord:

      Thou didst wake up the vital being with the magic wand of Thy impulsion and say to it: “Awake, bend the bow of thy will, for soon the hour of action will come.” Suddenly awakened, the vital being rose up, stretched itself and shook off the dust of its long torpidity; from the elasticity of its members it realised that it was still vigorous and fit for action. And with an ardent faith it answered the sovereign call: “Here I am, what dost Thou want of me, O Lord?” But before another word could be pronounced, the mind intervened in its turn and, having bowed down to the Master as a mark of obedience, spoke to him thus: “Thou knowest, O Lord, that I am surrendered to Thee and that I try my best to be a faithful and pure intermediary of Thy supreme Will. But when I turn my gaze to the earth, I see that however great men may be, their field of action is always terribly restricted. A man, who in his mind and even in his vital being is as vast as the universe or at least as vast as the earth, as soon as he begins to act, becomes enclosed in the narrow bounds of a material action, very limited in its field and results. Whether he be the founder of a religion or a political reformer, he who acts becomes a petty little stone in the general edifice, a grain of sand in the immense dune of human activities. So I do not see any realisable action worthy of the whole being's concentrating on it and making it its purpose of existence.

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 The vital being delights in adventure; but should it be allowed to fling itself into some lamentable adventure unworthy of an instrument conscious of Thy Presence?” – “Fear nothing,” was the reply. “The vital being will not be allowed to set itself in motion, it will not be asked of thee to contribute all the effort of thy organising faculties, except when the action proposed is vast and complete enough to fully and usefully employ all the qualities of the being. What exactly this action will be, thou wilt know when it comes to thee. But I am warning thee even now so that thou mayst be prepared not to reject it. I also warn both thee and the vital being that the time for the small, quiet, uniform and peaceful life will be over. There will be effort, danger, the unforeseen, insecurity, but also intensity. Thou wert made for this role. After having accepted for long years to forget it completely, because the time had not come and thou too wert not ready, wake up now to the consciousness that this is indeed thy true role, that it was for this thou wert created.”

    The vital being was the first to awake to consciousness and, with the enthusiasm natural to it, exclaimed: “I am ready, O Lord, Thou mayst rely upon me!” The mind, weaker and more timid, though more docile too, added: “What Thou willest, I will. Thou knowest well, O Lord, that I belong entirely to Thee. But shall I be able to prove equal to the task, shall I have the power of organising what the vital being has the capacity to realise?” – “It is to prepare thee for this that I am working 

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at the moment; this is why thou art undergoing a discipline of plasticity and enrichment. Do not worry about anything: power comes with the need. Not because thou hast been confined, even as the vital being, to very small activities at a time when this was useful, to allow things which had to be prepared the time for preparation – not because of this, I say, art thou incapable of living outside these smallnesses in a field of action consonant with thy true stature. I have appointed thee from all eternity to be my exceptional representative upon the earth, not only invisibly, in a hidden way, but also openly before the eyes of all men. And what thou wert created to be, thou wilt be.”  

   As always, Lord, when the voice of the depths fell silent, Thy sublime and all-powerful benediction enveloped me completely.

    And for a moment the Master and the instrument were but one: the Unique, eternal, infinite.  

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December 9, 1916  

 

     It is now, a long while after having come out of my contemplation, that I realise what it was.

    Once again this evening I entered that state in which the consciousness is scattered in a multitude of different elements, centres of consciousness both individual and collective, to carry out a certain action there or rather as many actions as these elements comprise.

    By flashes one point or another suddenly appears distinctly, then fades away giving place to another. Each element of consciousness that acts is clearly conscious of its action; but a consciousness of the whole seems to be both impossible because of the extreme complexity it would entail and useless for the accomplishment of the work itself.  

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December 10, 1916  

 

      Certain apparent weaknesses are sometimes more useful to Thee for Thy work, O Lord, than too evident a perfection. A manifest perfection seems to be the possible prerogative only of one who has withdrawn both from the world and from work in the world. But for him whom Thou hast chosen as one of Thy workers upon earth, I see clearly that certain weaknesses, imperfections (provided they are only apparent and not real), are in Thy eyes more useful, and hence more perfect than perfection itself. And to renounce perfection in its apparent form is part of an integral renunciation of the ignorance of the separate self.

    Is that why, O Lord, Thou givest me only so rarely the ecstasy of complete identification and perfect consciousness?

    I was spoiled by Thee formerly: Thou madest me live so constantly in Thy Presence.... But now it seems that Thou wouldst teach me to know the unchanging bliss even in darkness, and not to have any preference for either consciousness or unconsciousness.

    Beyond all desire, to be plunged in the condition of those who live by desire... strange!

    But the strangest thing is that this leaves me perfectly calm, peaceful and content, and that in this darkness I see a great strength, and that in the depth of the night sublime celestial harmonies can also be heard.

    Each new step in Thy kingdom, O Lord, is a new cause for wonder!

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December 12, 1916  

 

      My mind was worried about being so constantly turned towards such petty things, moving in so narrow a circle of practical and immediate thoughts.

    It has learned to see Thee in everything, Lord, and in the least thing it is aware of Thee and rejoices in Thee. But even while delighting in Thee thus and recognising Thee in the most futile things and activities as well as in the vastest and noblest, it wonders why these prevail over the others. Many a time during these last months has it tried to react against this tendency but always in vain; is it because Thou findest it well thus, or because it is incapable of being otherwise? It put the question to Thee, and as always Thy smile came to comfort it; but the precise answer has not made itself heard.

    Now for this mind the least object becomes an unfathomable mystery, and everything is a constantly renewed cause for wonder.  

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December 14, 1916  

 

      I hail Thee, O Lord, and bow before Thee. But I shall not write, for Thou hast just told me, in reply to a question about the present meditation: “We have had a private conversation which even thy own physical ears should not hear.”  

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December 20, 1916  

 

      The days have gone by, stormy and troubled to all appearance but calm and strong in their reality reflecting Thy divine will; they have gone by, deploying, disclosing, developing once more all the unexpected and varied splendour of Thy untiring divine play. And how marvellous it is to watch this when one perceives the infinite criss-crossing of the movements Thy eternal will creates, when one knows that all this is from all eternity and that it is only in our imperfect faculties that it becomes an uninterrupted succession of facts, in which we are gratuitous and ignorant actors. We act with the apparent unconsciousness and blindness of those who do not know, and yet, I do know and, even while being an actor, I am a spectator too. But I am still not pure enough for Thee to unveil before my eyes the totality of the effects and results; it is only partially and imperfectly that I know them before the act and am permitted to act with the knowledge of the “why”, with a full illumination as to what Thou expectest from me. When, O Lord, shall I have this purity? But for that too I am no longer impatient and no longer implore. I see how much Thy splendours are obscured and veiled in this miserable and poor instrument; but Thou, Thou knowest why it is thus; and these its shadows and weaknesses Thou dost also use for Thy eternal ends.

    My soul is in prayer and bows down in love before what it can understand and know of Thee. My 

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 soul is in prayer and gives itself unreservedly to Thee in one of those sublime fervours which culminate in identification. My soul is in prayer... and my body too; and my thought is silent in a mute ecstasy.

(Communication received at 5.30 in the evening after meditation.)

 

    “As thou art contemplating me, I shall speak to thee this evening. I see in thy heart a diamond surrounded by a golden light. It is at once pure and warm, something which may manifest impersonal love; but why dost thou keep this treasure enclosed in that dark casket lined with deep purple? The outermost covering is of a deep lustreless blue, a real mantle of darkness. It would seem that thou art afraid of showing thy splendour. Learn to radiate and do not fear the storm: the wind carries us far from the shore but shows us over the world. Wouldst thou be thrifty of thy tenderness? But the source of love is infinite. Dost thou fear to be misunderstood? But where hast thou seen man capable of understanding the Divine? And if the eternal truth finds in thee a means of manifesting itself, what dost thou care for all the rest? Thou art like a pilgrim coming out of the sanctuary; standing on the threshold in front of the crowd, he hesitates before revealing his precious secret, that of his supreme discovery. Listen, I too hesitated for days, for I could foresee both my preaching and its results: the imperfection of expression and the still greater imperfection of understanding.  

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 And yet I turned to the earth and men and brought them my message. Turn to the earth and men – isn't this the command thou always hearest in thy heart? – in thy heart, for it is that which carries a blessed message for those who are athirst for compassion. Henceforth nothing can attack the diamond. It is unassailable in its perfect constitution and the soft radiance that flashes from it can change many things in the hearts of men. Thou doubtest thy power and fearest thy ignorance? It is precisely this that wraps up thy strength in that dark mantle of starless night. Thou hesitatest and tremblest as on the threshold of a mystery, for now the mystery of the manifestation seems to thee more terrible and unfathomable than that of the Eternal Cause. But thou must take courage again and obey the injunction from the depths. It is I who am telling thee this, for I know thee and love thee as thou didst know and love me once. I have appeared clearly before thy sight so that thou mayst in no way doubt my word. And also to thy eyes I have shown thy heart so that thou canst thus see what the supreme Truth has willed for it, so that thou mayst discover in it the law of thy being. The thing still seems to thee quite difficult: a day will come when thou wilt wonder how for so long it could have been otherwise.”

Sākyamuni  

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December 21, 1916  

 

      Lord, Thou didst speak to me through the lips of one of those who have known Thee best – most probably to make me understand Thy lesson better (was I then deaf to Thy direct suggestion?). And still I do not understand at the moment what to do. Thou knowest what happiness would be mine if by Thy grace I could be integrally transformed into a hearth of divine love – that love which is the first and highest manifestation of Thy eternal Truth, that love which is at once the completest expression in this world of Thy Truth and the most direct road to lead to it the human consciousness that has gone astray. In the days when I used to aspire, desire and ask, how many times have I asked of Thee the grace of this state as the one most in conformity with my present ideal of action! And at that time it seemed to me that the day I should be purified of all egoistic preference, Thou wouldst choose this individual terrestrial being as an instrument of Thy manifestation of love upon earth. And now that Thou askest it of me, more than ever before do I feel my helplessness. For such a long time I thought I knew what love was, and now that I no longer see anything that cannot be called love, I also no longer see anything that may specially be called love. And how can I be that which I can no longer define, that state which I can no longer distinguish? And yet Thou didst show me yesterday that I was holding enclosed in a dark sheath one of Thy most precious and powerful gifts.... 

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 Lord, all my being aspires to obey Thy voice, to conform to Thy Law; but it does not know in its outer consciousness, does not understand what Thou expectest of it. It feels indeed that at present its love is a passive state and that Thou wouldst awaken it to an active state; but how to pass from one to the other is what escapes it. It knows that this active state of love should be constant and impersonal, that is, absolutely independent of circumstances and persons, since it cannot and must not be concentrated upon any one thing in particular; and in this it will resemble the present passive state of love which is pure, unchanging and impersonal. But what it still does not know is how, even while retaining its purity, unchangeability and impersonality, qualities now inherent in its being, it can resume its activity.

    That is why this evening I implored Lord Mitra who so perfectly symbolises Thy truth of love, asking him to come to my help and enlighten my ignorance, dissolve my doubts, vanquish my hesitations, break down the last obstacles and take possession of this physical instrument so that it may become what Thou expectest it to be.

    But my speech is timid and my voice faltering and I do not know if Lord Mitra heard my prayer.

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December 24, 1916  

 

      Lord, without allowing my mind to become aware of what was going to happen and how it was going to happen, Thou gavest me this evening a foretaste of what Thou expectest from me, only a foretaste, for it is a first, very timid step upon the marvellous road Thou hast partially opened before me. It was like a rising flood swelling, ever swelling the river until it overflows and covers everything with its beneficent waters. And this time it was the heart which thus overflowed under the pressure of the powers of love Thou didst pour into it; and the whole being began to love, to love ever more and more, without any definite aim, nothing and everything at the same time, what it knows and does not know, what it sees and has never seen; and gradually this potential love became an effective love, ready to pour itself out upon all and everything, in beneficent waves, in an active effulgence.... This was a beginning, a very weak beginning. But I knew, O Lord, that this is what Thou willest. As always Thy Will is an infinite Grace which floods the being with Thy divine delight and transports it far above all petty contingencies to the Glory of Thy celestial dwelling-places.

    To be what Thou willest is to be divine.  

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December 25, 1916  

(What I heard in the silence and noted down last evening)

 

     ...“By renouncing everything, even wisdom and consciousness, thou wert able to prepare thy heart for the role assigned to it: apparently the most unrewarding role, that of the spring which always lets its waters flow abundantly for all, but towards which no waters can ever run back; it draws its inexhaustible strength from the depths and expects nothing from outside. But thou canst already sense the sublime felicity that accompanies this inexhaustible expansion of love; for love is sufficient unto itself and needs no reciprocity; this is true even of individual love, how much more true then of divine love which so nobly reflects the infinite.

    “Be this love in all things and everywhere, ever more widely, ever more intensely, and the whole world will become at the same time thy work and thy wealth, thy field of action and thy conquest. Fight with persistence to break down the last limits which are only frail barriers before the expansion of the being, to vanquish the last obscurities already being lit up by the Illuminating Power. Fight in order to conquer and triumph; fight to overcome everything that was till today, to make the new Light spring forth, the new  Example the world needs. Fight stubbornly against all obstacles, inner or outer. It is the pearl of great price which is offered for thy Realisation.”

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December 26, 1916 *

 

      Always the word Thou makest me hear in the silence is sweet and encouraging, O Lord. But I see not in what this instrument is worthy of the grace Thou accordest to it or how it will have the capacity to realise what Thou attendest from it. All in it appears so small, weak and ordinary, so lacking in intensity and force and amplitude in comparison with what it should be to undertake this overwhelming role. But I know that what the mind thinks is of little importance. The mind itself knows it and, passive, it awaits the working out of Thy decree.

    Thou biddest me strive without cease, and I could wish to have the indomitable ardour that prevails over every difficulty. But Thou hast put in my heart a peace so smiling that I fear I no longer know even how to strive. Things develop in me, faculties and activities,  as flowers bloom, spontaneously and without effort, in a joy to be and a joy to grow, a joy to manifest Thee, whatever the mode of Thy manifestation. If struggle there is, it is so gentle and easy that it can hardly be given the name. But how small is this heart to contain so great a love! and how weak this vital and physical being to carry the power to distribute it! Thus Thou hast placed me on the threshold of the marvellous Way, but will my feet have the strength to advance upon it?... But Thou repliest to me that my movement is to soar and it would be an error to wish to walk.... O Lord, how infinite is Thy compassion!

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 Once more Thou hast taken me in Thy omnipotent arms and cradled me on Thy unfathomable heart, and Thy heart said to me, “Torment not thyself at all, be confident like a child: art thou not myself crystallised for my work?” 

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December 27, 1916 *

 

      O My beloved Lord, my heart is bowed before Thee, my arms are stretched towards Thee imploring Thee to set all this being on fire with Thy sublime love that it may radiate from there on the world. My heart is wide open in my breast; my heart is open and turned towards Thee, it is open and empty that Thou mayst fill it with Thy divine Love; it is empty of all but Thee and Thy presence fills it through and through and yet leaves it empty, for it can contain also all the infinite variety of the manifested world....

    O Lord, my arms are outstretched in supplication towards Thee, my heart is wide open before Thee, that Thou mayst make of it a reservoir of Thy infinite love.

    “Love me in all things, everywhere and in all beings” was Thy reply. I prostrate myself before Thee and ask of Thee to give me that power.  

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December 29, 1916 *

 

      O My sweet Lord, teach me to be the instrument of Thy Love.  

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December 30, 1916  

 

     Why, O Lord, does my heart seem to me to be so cold and dry?

     I feel, I see my soul living deep within my being, and my soul sees Thee, recognises Thee and loves Thee in all things, in everything that is; it is fully conscious of this, and as the outer being is surrendered to it, it too is conscious; the mind knows and never forgets; the purified vital being no longer has any attractions and repulsions, and more and more does it taste of the joy of Thy Presence in all things and always. But the heart seems to have fallen asleep in a slumber of exhaustion, and the soul no longer finds sufficient activity within it to respond fully to its impulsion. Why? Was it so poor that the struggle could thus wear it out, or so deeply wounded that it has become quite stiff? And yet it would like to answer the inner call; it wants this with a faith and ardour which have never wavered; but it is like an old man smiling benevolently at the games of youth but unable to take part in them. And yet it is full of joy and confidence, it overflows with gratitude for all the treasures of affection which Nature has so generously lavished upon it; it would like, in exchange for these precious gifts, to pour out in inexhaustible streams the golden wine of tenderness which restores and fortifies, enlivens and consoles, the true wine of life for human beings. It would like to and tries... but how poor is what it does beside what it dreams of doing, how mediocre what it is able to 

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do beside what it hopes, for it hopes always. It knows that Thy call is never heard in vain, and it has no doubt it can one day realise the splendours of which Thou hast given it a glimpse.

    Who will open these closed flood-gates?

    My heart loves in its human way, and in its human way it seems to me it loves with strength, constancy and purity. But Thou wouldst have it love divinely in a boundless unfolding of Thy sovereign power; and this remains yet unrealised for it.

    Who will open these closed flood-gates?...  

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