Ought we to do so? What do we mean by prayer? What does the word mean in the Christian context? Almost always when we talk about prayer we refer to something we do. From that standpoint, questions problems, confusion, discouragement and illusions multiply. For Ruth Burrows it is essential to correct this view. Our Christian knowledge assures us that prayer is essentially what God does, how God addresses us, looks at us. And what God is doing for us is giving us the Divine Self in love. What then is the core of the central message of the revelation of Jesus? It is the unconditional love of God for us, for each one of us. God the unutterable, incomprehensible Mystery, the Reality of all reality, the Life of all Life. And this means that divine Love desires to communicate its Holy Self to us. This is the richness of the vision of a contemplative nun who contradicts the heresy of so much modern writing about the spiritual life--namely that we reach God by running faster. The growing fascination for the public of the contemplative and monastic life is evidence of the profound appeal of this approach. For this there is a real hunger. At its simplest we do no look for success so as to be assured that we do believe. We give ourselves over completely to divine love. Ultimately, we live for God and not for ourselves.

    He recounts the perilous journey of the world’s birds to the faraway peaks of Mount Qaf in search of the mysterious Simorgh, their king. Attar’s beguiling anecdotes and humor intermingle the sublime with the mundane, the spiritual with the worldly, while his poem models the soul’s escape from the mind’s rational embrace.Sholeh Wolpé re-creates for modern readers the beauty and timeless wisdom of the original Persian, in contemporary English verse and poetic prose.

    This literary rendering of the life of Jesus Christ has courted controversy since its publication by depicting a Christ far more human than the one seen in the Bible. He is a figure who is gloriously divine but earthy and human, a man like any other—subject to fear, doubt, and pain. In elegant, thoughtful prose Nikos Kazantzakis, one of the greats of modern literature, follows this Jesus as he struggles to live out God’s will for him, powerfully suggesting that it was Christ’s ultimate triumph over his flawed humanity, when he gave up the temptation to run from the cross and willingly laid down his life for mankind, that truly made him the venerable redeemer of men. “Spiritual dynamite.” —San Francisco Chronicle “A searing, soaring, shocking novel.” —Time

    "There is a whole sensible world around me that I should be able to turn to Your praise." Written between 1946 and 1947 while O'Connor was a student far from home at the University of Iowa, A Prayer Journal is a rare portal into the interior life of the great writer. Not only does it map O'Connor's singular relationship with the divine, but it shows how entwined her literary desire was with her yearning for God. "I must write down that I am to be an artist. Not in the sense of aesthetic frippery but in the sense of aesthetic craftsmanship; otherwise I will feel my loneliness continually . . . I do not want to be lonely all my life but people only make us lonelier by reminding us of God. Dear God please help me to be an artist, please let it lead to You."O'Connor could not be more plain about her literary ambition: "Please help me dear God to be a good writer and to get something else accepted," she writes. Yet she struggles with any trace of self-regard: "Don't let me ever think, dear God, that I was anything but the instrument for Your story."As W. A. Sessions, who knew O'Connor, writes in his introduction, it was no coincidence that she began writing the stories that would become her first novel, Wise Blood, during the years when she wrote these singularly imaginative Christian meditations. Including a facsimile of the entire journal in O'Connor's own hand, A Prayer Journal is the record of a brilliant young woman's coming-of-age, a cry from the heart for love, grace, and art.

    On entering the Society of Jesus at the age of 24, he burnt all his poetry and 'resolved to write no more, as not belonging to my profession, unless by the wish of my superiors.' The poems, letters, and journal entries selected for this edition were written in the following twenty years of his life and published posthumously in 1918.His verse is wrought from the creative tensions and paradoxes of a poet-priest who wanted to evoke the spiritual essence of nature sensuously, and to communicate this revelation in natural language and speech-rhythms while using condensed, innovative diction and all the skills of poetic artifice. Intense, vital, and individual, his writing is the 'terrible crystal' through which the soul--the inscape, the nature of things--may be illuminated.

    The prayers compiled in this unique book are gleaned from the rich tradition of Jesuit reflection on the human hunger for God.

    Teresa's teaching about mental prayer shines through in this wonderful synopsis of her writings about it–something she said "the whole world could not purchase." Learn how we should pray, in order to grow in the spiritual life. Impr. 184 pgs, PB

    An enduring masterwork and "one of the most neglected resources of our century" (Adrienne Rich), Waiting for God will continue to influence spiritual and political thought for centuries to come."Simone Weil has become a legend, and her writings are regarded as a classic document of our period." THE NEW YORKER"Her example, her achievements, her frustrations, her intellectual or moral or religious impasses, and her failures, self-described or apparent to us from hindsight, all can serve to focus the mind, enlarge the heart, and stir the soul." ROBERT COLES

    Written more than two thousand years ago, the Tao Teh Ching, or -The Classic of the Way and Its Virtue, - is one of the true classics of the world of spiritual literature. Traditionally attributed to the legendary -Old Master, - Lao Tzu, the Tao Teh Ching teaches that the qualities of the enlightened sage or ideal ruler are identical with those of the perfected individual. Today, Lao Tzu's words are as useful in mastering the arts of leadership in business and politics as they are in developing a sense of balance and harmony in everyday life. To follow the Tao or Way of all things and realize their true nature is to embody humility, spontaneity, and generosity. John C. H. Wu has done a remarkable job of rendering this subtle text into English while retaining the freshness and depth of the original. A jurist and scholar, Dr. Wu was a recognized authority on Taoism and the translator of several Taoist and Zen texts and of Chinese poetry. This book is part of the Shambhala Pocket Library series. The Shambhala Pocket Library is a collection of short, portable teachings from notable figures across religious traditions and classic texts. The covers in this series are rendered by Colorado artist Robert Spellman. The books in this collection distill the wisdom and heart of the work Shambhala Publications has published over 50 years into a compact format that is collectible, reader-friendly, and applicable to everyday life.

    John's Abbey in Minnesota. Part record of her time among the Benedictines, part meditation on various aspects of monastic life, The Cloister Walk demonstrates, from the rare perspective of someone who is both an insider and outsider, how immersion in the cloistered world -- its liturgy, its ritual, its sense of community -- can impart meaning to everyday events and deepen our secular lives. In this stirring and lyrical work, the monastery, often considered archaic or otherworldly, becomes immediate, accessible, and relevant to us, no matter what our faith may be.* A New York Times bestseller for 23 weeks* A New York Times Notable Book of the Year

    Dubay's many years of study and experience in spiritual direction and in it he synthesizes the teachings on prayer of the two great doctors of the Church on prayer--St. John of the Cross and St. Teresa of Avila--and the teaching of Sacred Scripture.But the teaching that Fr. Dubay synthesized is not collected from Teresa and John for contemplatives alone. It is meant for every Christian and is based on the Gospel imperative of personal prayer and the call to holiness. All the major elements of these great teachers are ordered, commented on and put in the context of their scriptural foundations. Here is an outstanding book on prayer and the spiritual life written by one of the best spiritual directors and retreat masters of our time, and based on the writings of the Church's two greatest mystical doctors.

    At first it teaches that the sense of life is incessant fighting against egoistic longings and replacing them with sacrifice and charity. The one who does not do this loses, and suffers in Hell; the one who does it, trusting not in his own, but God's power, triumphs and is happy in Heaven. The work of Scupoli analyses various usual situations and advises how to cope with them, preserving a pure conscience and improving virtue. It emphasizes also the boundless goodness of God, which is the cause of all good. What is bad originates from the human who rebels against God.

    Without this discovery we will always be restricted in some way and will never taste true happiness. Author Jacques Philippe develops a simple but important theme: we gain possession of our interior freedom in exact proportion to our growth in faith, hope, and love. He explains that the dynamism between these three theological virtues is the heart of the spiritual life, and he underlines the key role of the virtue of hope in our inner growth. Written in a simple and inviting style, Interior Freedom seeks to liberate the heart and mind to live the true freedom to which God calls each one.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    In 1895, he was ordained a priest in the Church of England by his father who was then Archbishop of Canterbury. After many years of questioning and soul-searching he was received into the Roman Catholic Church in 1903. He was ordained a Catholic priest in 1904 and named a Monsignor in 1911.This book, written in 1907, is Benson's dystopic vision of a near future world in which religion has, by and large, been rejected or simply fallen by the wayside. The Catholic Church has retreated to Italy and Ireland, while the majority of the rest of the world is either Humanistic or Pantheistic. There is a 'one world' government, and euthanasia is widely available. The plot follows the tale of a priest, Percy Franklin, who becomes Pope Silvester III, and a mysterious man named Julian Felsenburgh, who is identical in looks to the priest and who becomes "Lord of the World"."The one condition of progress...on the planet that happened to be men's dwelling place, was peace, not the sword which Christ brought or that which Mahomet wielded; but peace that arose from, not passed, understanding; the peace that sprang from a knowledge that man was all and was able to develop himself only by sympathy with his fellows..."