Holiness, by Louis Lavelle



I. THE SAINTS AMONG US


The saints are in our midst. But we do not always manage to recognize them. We do not believe that they can live in this land. We believe that they have all left. We invoke them as if they were all in heaven and that we can expect them to invisible and supernatural graces. It would be too ambitious to imitate them: just our name suggests it sometimes the idea of protection they could give us. because they have become Ministers of God and his gifts providers. But it is their death that made them saints, who realized this spiritual transfiguration without which they would only men like us. And they are now so purified that there are more of them than the idea of a virtue that they embodied and which acts in us, through their image, without that we can never hope to match it. For us, it would be a mockery to think a man that we could see and touch, which we observe weaknesses, the ridiculous or the faults, who has been involved in our lives and whose front had point aureole, to have climbed before us the way of Holiness unless we have nothing known. But Holiness is invisible on Earth as in heaven and much harder to discern when it takes the appearance of the body when we carry it in our thinking as an image or as an idea.


Yet the Holy is not a pure spirit. It cannot be confused with the Angel. Even death cannot make him an Angel. Because Holiness belongs first to the Earth. She testifies that the life we lead here, all mixed with the body, with its weaknesses, with its trivialities, is capable of receiving the reflection of a supernatural light, it can acquire a meaning that goes beyond, which tells us not not only to support, but the want and to love him. It always seems that the saint is an exception being separated from the common life, who no longer participates in his misery and who lives in communion with God and no longer with us. But this is not true: it is because he lives in communion with God that he is the only man who live in fellowship with us, while others remain up to a certain point separated.


No outward signs only distinguishes it from passing on which our gaze does not stop. And apparently his life resembles the life of all men. Seen concerned the task given to him and it appears he never turns away. He refuses nothing of what is proposed: and all that is offered is opportunity for him. It is present in each and all, and in a manner so spontaneous and so natural that it enlarges only society that we are with ourselves. It is not, as we think that it renounces the nature that should be, or that the character flaws are found him defeated and abolished. It can be violent and angry. It remains subject to passions. He did not, occur like so many men, to conceal. And to see him often engage is a kind of scandal that us away as saint and we often tend to put us above.


We can say without doubt that these passions, it mortifies them, but they are a condition, an element of his Holiness. Because Holiness itself is a passion, or if the word offends us, it is a converted passion. There is passion a force whose Holiness needs lice tearing to the prejudice and habit. And passion always takes root in the body, it is she who raises and wearing above himself. There is nothing more beautiful than seeing the light that feeds the most unclean materials and whose flame at the top produces so much light.




II. THE SAINT ALWAYS GOES UP TO THE ABSOLUTE ITSELF


In each of the men who surround us, there's a potential saint. It will become the still. There are also power a criminal or a demon. And anguish where we are and most modern think that it is consciousness itself, expressed this uncertainty of whether it is one or if it is another who will triumph someday. This anxiety, the Jansenists were known to it. But more often, thought to be able to settle for a mediocre life where you will only meet mundane chores to accomplish, temporal interests meet. The own of the saint, it is that it's always going up to the absolute itself. There is a man whose life is as close to the spontaneous movements of nature: it is virtually delivered; It is in them that he draws all his momentum. This nature, it may suggest that the fight: but should say rather that it pushes all impulses to the last point, to the point where they provide a perfect satisfaction and which fills. They force him to exceed the limits of nature so precisely that the nature reaches him the goal to which it tends. Thus we see the mathematician, in the idea of limit, push to infinity a series of terms and yet the cross. And similarly the saint never puts into play and only we never suggests that the more familiar feelings: and no man is more accessible. But it's these very feelings that he will make the ordinary more extra usage: because it will be able to give them any power that forcing them, to achieve, to exceed employment whereby we had previously devoted them; at the time where they are eaten, it seems that they renounce, or they change into their opposite. Thus it is recognized in the saint all the impulses of the nature and it does not yet recognize. It is a mistake to think he made that fight, because nature also comes from God. He surnaturalise it. He finds in it its origin, its destination and its meaning. And we understand no sentence that person who is taken inside the nature cease belittling and vilifying all forces which she gave him the provision. Because the divine and the demonic are composed of the same elements. A simple change of freedom enough to change one into the other. It is in life according to the spirit of nature life receives its true fulfillment. It is disfiguring nature do not see that it is a figure. It is to deny any value to immanence than you want to remain there and not see it's the transcendence it comes, it is towards transcendence that it will, and that it is in transcendence itself it gives access, stealth and precarious, but that only death can complete.




III. THE SAINT INDIFFERENT TO HIS HUMAN CONDITION


The essence of Holiness, we discover the relationship between the two worlds, that is, between the material and the spiritual, or even to show us that there is a world, but who has a dark side and a light side, and which is such that we can allow ourselves to be seduced by its appearance, with which we cease to pass and perish , or penetrate to its essence, which comes under this appearance itself and we discovered the truth and beauty. The saint is on the border of two worlds. It is in the middle of the visible, the invisible witness, but we are all at the bottom of us – even while the cache visible or shows, depending on the direction of our gaze. Therefore, the saint to live in our midst, that it is subject to all the misery of existence, it appears same overwhelmed by them so that all sizes of the Earth seem indifferent and it shows in a more vivid way that real property are elsewhere. Also we often think that it is in the constraint that life imposes, in the suffering that it receives or that it imposes itself, torture, or the martyrdom, that Holiness manifest best its essence. And it is in the martyrdom that it best captures the purity of the witness. But there are other forms of testimony that have more secrecy. All saints were not called for martyrdom. But the imagination needs these great examples to measure the distance between holiness and success. Holiness is a great achievement spiritual, indifferent to each other, and who despise.


But no one chooses the condition that will be offered, nor the requirements it may impose. Holiness can be on the throne where almost unanimously recognizes that the difficulties encountered are the largest. She hides under the dress of the beggar, where we are often more inclined to find it. But no one knows if it takes more effort to escape from the demon of pride or the demon of envy. In fact, we indulge to find a violent contrast between holiness and the condition that it is imposed: and it appears to us in a most striking manner either at the top of human grandeur, when it is forgotten or despised, or to the last State of poverty, when it is accepted or loved. But the own of Holiness is to be naturally invisible, like the spiritual world in which it proposes to enter. The holiness of the beggar or King is not easy to discern in the guise of the beggar and the King. Because it is inseparable from a just inner attitude that we pay him and that resonates within us mysterious: so the beggar and King resemble the saint unknown we see every day without that no brand makes us recognize.


The saint may be a scientist, a theologian, a founder of orders: but it is not there it is holy, although Holiness finds expression in all the works that he created, as it was in the way to govern or to reach out. Because the saint can be this common man who seems absorbed by the simplest chores, both solo and open to all, outdoor living seems to be reduced to a few habits and how we surprise sometimes or a simple gesture, the most familiar and the most unexpected, and which yet resolve, as if everything was of course , a situation that is looked at so far as inextricable, either a deep and bright smile which, without changing anything to the State of things, however changed the atmosphere where we see them. The saint made for us to life a perpetual miracle, but which, without in any way upset the natural order, to view us, through this order, by a kind of transparency.




IV. A SAINT AS POSSIBLE IN EACH OF US


We must learn to recognize the saints who are next to us and the saint, even who is in us, who ask to be born and we refuse to let get out of limbo. The humblest movement of love shown close to appear in the light, we as in others. But this movement, we are unable to give him no continuity, it strengthen in us, to reject in the shadows which contradicts and where we put our most essential interest and our unique point of honor. There's no saint who knows of such fall. And no one can know whether he will be able to recover, nor therefore to be saved or lost. But this point is our business. It is enough to us to do everything will depend on us to prevent us saint die. There is on earth possible saints: they receive the existence and themselves through a lot of chess, tribulations and failures. It is courage that made the saints; and courage itself is nothing more than confidence in a grace that comes from above and who is always present, well that we do not always know open ourselves to it.


It seems, more often, the saint, also one who has the most control, ceasing to fight and defeat. But it also looks that he it is who has the least amount of desire: because the will is always inseparable from self-love, it seeks always the conquest and triumph. Gold in Holiness, the will, so to speak, will disappear: it leaves room in it to an action which surpasses it infinitely, but which raises it, it only for her to be obedient; She leaves the room for love. It is enough that by its own movements she refuses to obstruct. Also can we say that approaches of Holiness are still those that have greater ease and natural: which shows that grace, in the two senses given to this word, is the perfection of nature.


Seen well when we look around us, in the middle which is the nearest to us only where human beings become us present in their intimacy, and not only in their appearance, we always interpret according to the laws that govern the world of things. What times do we not hear say, or do we say no we – even, in the presence of certain beings in which selfishness seems absent, whose body is like a light body and driving as a still active spirituality: it is a saint, a Saint! Not that we can never enter the secret of life, or anticipate what it may one day become. There are contacts but who bring us a kind of revelation. They show us the work a living Holiness which we see how it is formed and how it is expressed, and instead of us force to leave the world we live in, she gives him the light that sheds light it and this inner resonance without which it would be a ghost floating in the void.




V. THE POINT OF ENCOUNTER BETWEEN THE SENSITIVE AND THE SPIRITUAL


And yet it seems to us that the saint lives in a different world than the world where we are. It is as if he saw what we do not see, as if it were according to grounds other than those that determine us. It sometimes seems that it is next to us without being with us. And we have the feeling that it is because we see the real as its surface, rather that it penetrates in depth and meaning. He spontaneously settled on a plane of existence where we can achieve that with a lot of attention and effort. Yet can we not do there stay: we have on him that escapements. It is a spiritual plan which would appear to be beyond nature: and we just call it supernatural. But it is for the saint his true nature: it surprises us to move there with a perfect natural. And by a kind of Paradox, things we have under the eyes, instead of dissipating as vain appearances, gain weight, density, which lacked them: they become expressions and testimonials. They are one with this hidden value which the saint brings us revelation, which located in the face that the world shows us, a kind of realized presence.


There is that the saint that can surpass the duality of the sensitive and the spiritual, get them a perfect coincidence. And what strikes us the most, is that there no need to unite to pass through reason. No man reasoneth as little. It ignores the abstraction. It is with the real, with all aspects of reality. Thought, it is to seek between these connections that she invents laboriously: but the saint is set up in the unit. There is not to many forms of existence that it would then be granted, but an activity centre which produces almost unintentionally and unknowingly, and they express and flourish. Everything he does seems to come from a source which is beyond consciousness and at the same time seems the most subtle invention of the most lucid consciousness and most learned. Each of its actions is for us so close and so familiar that it seems within the reach of a child: it seems that things respond even before that he seeks. There are more of them than this sensitive character who discovers them and stands away from the feeling that they are born in our consciousness. Thus the interval between the inside and the outside, between the self and the things, is abolished. The saint is not before the world like in front of a show that is foreign, to him or to a mystery which he must force the secret. His home is the intimacy of this world on which it ceases to participate and others see only the manifestations, fail to understand.


That is the reason for which is the most sensitive of men and himself more spiritual: the most sensitive, that nothing in this world leaves invariant, i.e. the most vulnerable, the easiest to touch or shake, which always has with humans and the things the most immediate contact and the true- and the more spiritual also Since there is nothing making him an all domestic initiative, which carries with it its own reasons, there no need to formulate, so for him the freedom and the need to merge: freedom, since it has no external cause which determines, and the need, as in any case he could not design he could do otherwise.




VI. A LOOK THAT DOES NOT SHAKE


What baffles and causes us so much amazement full of worried at some suspicion and dazzled admiration in others, this is where we live among the problems, the saint lives among the solutions: or rather, all the problems the existence we ask, his conduct brings the solution. There is nothing in anything that can we be given or proposed that appears us as precarious or matter. But the fugitive and the more trivial things are, as soon as the saint should take, a miraculous relief: they are at once what they are and others that they are. Rather than thinking of the eternal and absolute do them seem miserable, it is the eternal and absolute that they are reflected in our eyes. In place of distract us from the world where we are to lead us towards a chimeric and inaccessible world, the saint made us in this world even accessing a presence that we carry with us the requirement, but which it satisfied, instead of the disappointing. The ambition, which is at the heart of metaphysical thought, beyond the visible reality to achieve an invisible reality, which is both support and explanation, has only a speculative interest: it cannot be remedied only where it is made and implemented. And it may be that in the conduct of the Holy making the most humble action, the embodiment of the living spirit.


While it is true that the saint always goes to the end of itself, it is what we never do. But that is what the end of oneself, if not this exact sincerity, in everything we do, expressing exactly what we think and what we feel; that is the part the most intimate and the most profound of our soul? However, in which we are concerned, we live almost always compromise, yield us almost always to the opinion. The world where we operate is a world of false pretences. No one can say that there is a faithful correspondence between what it shows and what it is. We believe that it cannot be otherwise, that appearances are made for us conceal rather than to betray, and it is for us a brand not only polite, but charity, to soften our feelings, to retain our natural movements and take the reality of a coat of fireworks, which protects everyone and which wrong person. It seems to us that the naked reality would have a brightness and sharpness so that person cannot stand the sight. But the own of the saint, it is precisely to lay eyes on it for a look that does not shake and we always get to see. It is this which seems to us always exceed the human forces. For the saint, the world has not from below: it is this below it intends in full light. The appearance differs more than the truth: this is the truth which is itself appearance. Nothing can surprise us more. This thin film, which separated the world when we think of the world we live in, faded; These are the secret thoughts of the saint who took body and living before us. Same faults are not hidden. They are in him the testimony of the human nature. It is the most common man that he belongs to cover; because the evil and the good have it no force; He has the courage of one or the other; by concealing one, it prevents other splashing. Instead, at the saint, it is evil always present which translates to good, that arouses it and constantly revives its momentum. We are surprised to find them so close without seeing that one lives on the other and transforms it.


We cease to be shared between the outside and the inside, between the truth and opinion, between what we want and what we can. The own of the saint, is completing the unit itself. We imagine always that he lives in a perpetual sacrifice: because it's the outside that came to our attention, which we imagine that inside must separate us; It is the opinion that we fear, which we believe it ridicules the truth; This is our weakness that we invoke, which we deem that it makes it inaccessible to our most essential wishes. The saint knows neither fear nor this embarrassment. It is because it still undertakes all integer does never calculate its loss or gain. Also did he never have the impression of sacrificing. How could he make the sacrifice from the outside, which is for him than the inside in a presence that does? How could he make the sacrifice of opinion, which is for him the truth yet incomplete and foggy? How would the sacrifice of his imperfection, while he felt in him a power that keeps the repair? It seems like willingly by refusing to enter in the ways of the holiness that we sacrifice real property without which the apparent goods have neither consistency nor flavor.




VII. CEASING TO BE PRESENT AT THE EGO, IT BECOMES PRESENT IN ALL THAT IS


But perhaps does say that in Holiness, the question is what is the case that we are of the ego, which is the main object of all our concerns and that, as soon as it finds them all, gives birth to selfishness where evil is a kind of incarnation. There is an agreement among all men in the condemnation of selfishness. It is the monster which was never completed to cut all heads. But many men think that Holiness, focusing only on the inner life and personal salvation, is the form of selfishness the more radical at the same time that the more refined; to escape, you must instead our eyes are turning to the world, to the things on which we can act, to beings who continuously seek our contest.


But it is a great injustice to think that the saint agrees to ignore them. Only he succeeded by his mere presence to make things or beings he encounters on his way the interiority that lacked them. He does not live in his own conscience: in fact not an instrument at the service of its own destiny. It requires them to find their own spiritual homeland. View them the source on which it ceases to draw and to which everyone can draw without ever the dry up. It is does not itself as an example, because everyone finds at the bottom of itself the same model with which it must comply; the saint tells us only to discover.


There is no man that is more distant than him all the concerns of the ego: it is we who never stop thinking about it, either to serve or to fight it, which is still a way to think about it. The saint, it is to abolish even the thought. That is why he is the only man in the world that can be constantly present in everything that happens in the world, at all events that fill it. It is present to itself by its presence to other beings and God. That is why it transforms our own presence to us – even. It is the fate of the ego, as soon as it is aware of itself, conflict with another ego which he is inclined to deny the existence, because it claims to an interiority that is not hers. But the saint makes enter an interiority who he discovers an indivisible presence itself and everything.


It's a wonderful thing to see that it is at the moment where I surrender myself, where I became like nothing, at the time where I am as emptied everything I have and everything I am, the whole world comes to fill the free spot. Also, by a kind of miracle, one that returns itself feels everywhere external to itself, one that succeeds out of itself feels across internal to itself. The saint has no particular desire: he wants nothing more than its own demise; view us the world as wished by God; It is Holy because it is a permanent witness to this commitment which requires things to reveal to us their significance and humans to become aware of their vocation. The saint is like a light that God has put in the world and that light it up even more than we see less focus.




VIII. OUR NAME AND THE COUNTLESS SAINTS GENESIS


That is why it is so difficult to recognize the difference between the saints. There is in them a common character that tears off the experience we have of humanity: it is a sacred character that makes them the bodies of God, by which they learn how to discern in every thing the same brands of continuous creation of the world by God. They are all also outside the world, and yet it is the same world that they show us the real face, as if we saw it for the first time.


Yet they are saints who give us our name, which will not only individually, but still brings closer them to us, gives them with us some privacy and made that each of us is housed under the patronage of one of them, as if it was him that he should take for model. This is something worthy of meditation, in the reflections we can do on the names echo produced in us by the name by which we call human beings who have the most familiarity and friendship, which distinguishes us from the generic common name to all members of our kinship, which evokes in us only for us to be able to tell me , but which belongs, it is true, many other beings than me, there yet where everyone is able to tell me in this incomparable and unreachable secret which is hers.


We find in the lives of the Saints of humans which originality is so highly charged that each is radically opposed to all the others and seems to be to him only one species, as said different angels. It is therefore understandable that the same saint can become a sort of intercessor and model for both men. Each saint expresses an ideal type of humanity, a privileged mode whereby the essence of man is able to participate in the divine essence. Now there in humanity an infinite possibility: all powers that it is able to play he must bear witness to their relationship with God and receive a job that sanctify them. So to generate the saints, which everyone seems to embody one of the potentialities which we find in us the presence: it teaches us to act; for its fiscal year, it is a mediator between us and God. Because if any man is in every man, it is yet around one of its fundamental provisions that materializes the unity of every man: this is a quality unit that connects and subordinated to a centre or home of privileged interest all functions of consciousness. They all play at once with even more strength and effectiveness that they become the means at the service of a particular vocation more demanding and more exclusive. It is therefore a serious error to think that unity which consciousness aspire can be achieved only by identity. It is all the more perfect it is more differentiated. Be one, is to be unique and incomparable. It is recognize its specific individuality and agree to assume it.


There always at the saint both a call that seems to come from nature and one act by which it ceases to respond. There is nothing in what it is that appears to be imposed by it, so that it seems to have everything received, and nothing yet that he appears to have chosen by a deliberate option, so that it seems to create what it is. This is the point where in he freedom and necessity, rather than oppose, coincide. It is also the point that each of us aspire to achieve. Look who it is, it is search that one must be. Saints show us the way. Each of them is therefore for us a sort of guide, but who should teach us to follow our own path, rather than his own. It is the only way to be faithful to what they teach us. No existence can be restarted. No existence is an existence of imitation. The role of the saints, is to show us that each of us can make itself; and those we are honouring with predilection are like those friends with whom we feel a kind of affinity, which touch our hearts, that reveal us to ourselves, but we do not always look.


It is because in the essence of the man, there is an infinite number that no man will ever run that saints differ from each other so deeply. That is why in every man, there was a saint possible, that maybe will come never on the day. That is why finally it will always be born new saints, none will reproduce the figure of those we know well that there can be no progress in the order of Holiness, and that every saint is still, according to the gifts he received and the circumstances where it was placed, a kind of absolute unique and inimitable. It is its absolute relationship with God that gives every individual, regardless of limitations or weaknesses, the brand of the absolute, that is making him a saint.




IX. THE SPIRITUALIZATION OF EXISTENCE IN REMEMBRANCE


It cannot ignore however that no man seems to deserve the name of saint for us until his life is gone. This is probably because until his death he is capable of succumbing to temptation; but it is mainly because, if the saint is a spiritual being, the only past is capable of producing this mysterious transformation of the flesh in mind which is for us the meaning of our existence in time. Thus explained that our life undertakes a whole in the future, but could not watch it as accomplished when she fell in the past. We almost always think, it is right, that the own of the past, this is only to destroy what has been, so that moving forward in time, we don't cease to address in a form of always new existence, we would never do that take in an instant fugitive and vanishing, an aspect of life which will abolish as soon. It seems that we are ever established in the being and not to arise sometime before us that nothing getting its act together and engulfed it forever. The passage of what is going to be to what is more is like a birth and a simultaneous and uninterrupted death. What we call death ends this strange transformation and completes one shot this continuous destruction of us – even that is the law of any temporal existence. It is as if being was always trying to escape to nothingness, but was always defeated.


This is however only an appearance. Because of this past we know it happened because the memory us keep. Even that we cannot ever recall it, it remains a possible memory. But what is the meaning of remembrance? He cannot be identified with a pure nothingness. Shall we say that he is here only to certify an existence that we have lost? But it is itself another form of existence. This lost existence, it was a sensitive and material existence, but that it overrides an invisible and spiritual existence which is not hard to show that it has any of the characters, which can make us believe that we have lost everything, but who has new abolished existence did not and show relation to it an incomparable privilege. Because this spiritual existence is now an existence which is in us, and even that is us. There is no doubt that in remembrance there is often a light and depth that did not belong to the object at the point where we perceived, nor to the action at the time where we were doing. This memory tore the event at the time, it gave him a kind of eternity, not because it is always present in our conscience, but in law, it can become again if we want to. So it is always there as an available Act and that we can always resurrect. This is to say that it is a form of existence new, very intimate to us – same, stabilized and purified, and that only can be regarded as inferior or as degraded those who believe that we have apprehension the real only with his eyes and his hands. So it was necessary that an existence tinsmith body shape to be able to change into a spiritual existence, which is the goal to which it tends, and to lead. And, as observed, for example should be from this world die like body to be reborn as a spirit.




X. UNION OF THE LIVING AND THE DEAD WORLDWIDE SHARING OF REMEMBRANCE


But will we accept that Holiness resides only in this subjective immortality which is remembrance? There is a crucial distinction that should be. It is in remembrance that he saved himself that every being is spiritualizes and conquers its eternal existence. Otherwise what might remain of him to death? His own Immortality would no longer be that of beings who lived, but of another being unrelated to the first. And could return as much as it wants the problem of immortality: it cannot be dissociated from the memory of our past; It cannot justify its possibility by how even designing the report of memory with the body, that it assumes, but to be loosen. It can discover us its essence by the idea of a transformation that remembrance subjected to the event, when his reality is abolished.


But of that spiritual life of another, we never know anything, even before it died; Gold in death, this other is nothing more for us than a souvenir. And it may be possible to think that between this memory of him that we and the memory of itself to which he himself is reduced, there is a mysterious affinity. Thus, despite the protests of the senses or emotions, we are perhaps more closely United to the dead that we are living. No doubt we can forget them, and our carnal attention can turn away to other concerns. But unbeknownst to us, they remain there, always ready to be mentioned again, and act on us infinitely more selfless and more pure than they had on us when they were still alive.


This is what allows to understand our union with the saints. It is a very spiritual union, which makes them present in our lives, mixes them in our deliberations and our designs, which heard us their voices as if it came from the depths of ourselves, which awakens in us suggestions that it depends on us to listen, opportunities that it depends on us to realize.


We live with them in an invisible world that is the real world, which all minds are members, making continuous and their mutual relations, and that the visible world is not only the evidence, but also the instrument. It is therefore natural that it disappears as soon as he served.


You see how it is possible to tell at once that the saints are among us, although we do not know to recognize them, and yet they become for us the saints when their life is gone and that they are changed for us in spirits. It seems that should therefore transform deeply the idea that it is the role of memory generally: it is believed that it is a kind of substitute of reality when it comes to missed, that it never brings us a kind of inconsistent what shadow was, and that it is never call only as an auxiliary relief intended to fill the gaps of the current existence. But the memory has a much nicer function: it is that unites us temporal to the eternal, who drags on, so to speak, the temporal, it is she who purify and which is illuminated, it is in it, as soon as we close our eyes, that we perceive the meaning of any event to which under attended and any action that we won accomplished It is she who incorporates the past to our soul to our present spiritual. It is in it finally our self is collects and discovers his own interiority in itself; It is she that, unless we need to, the saints discover us their Holiness and are honored as they deserve.




XI. OF REMEMBRANCE TO THE IDEA ALIVE, WHICH IS THE SOUL


This will point yet without difficulties. Because the saints are beings individual: Gold they have transgressed, it seems, the conditions of individual existence. We want to know their life and they are beyond life. They do become Holy in the memory of their temporal history, while the time is no longer anything for them. Also should recognize that it occurs in memory that we have a kind of transfiguration of all accidents that they have crossed: these accidents now emit their real meaning, they have become figures and symbols. Themselves are reduced to their true essence. This point was losing nothing of what they were: it is not to become an abstraction devoid of life. This is in contrast to bare this life principle which was in them and that both slag came cover to obscure the light and cripple the momentum. We are at the point where the memory itself is transformed into a living idea: everything what there was in him of perishable and that perished is there than to help retain the power active and significant. In us this power can become present when we act: happens whether it inspires us and which sustain us. It is mediator between us and God. And this living idea, it is the soul itself which survives death, which is stripped of all elements of the fate to which she was mixed and who have served only to experience and be done. How could anything survive in it all the misery that time has melted and as dispelled? This idea that we keep us active and presents, is a soul with which we constantly receive communion. Here only we have the experience of what may be the relationship between between them the souls when they no longer have to use as instrument this body, which is between them as a screen. It must be singularly attached to the Earth to think that even in the spiritual life, we must find all memories of the Earth, instead of success to draw this pure essence which, already in the happiest moments of our earthly existence, seems to transport us to another world where we have more business to sublime and eternal realities.


It is in this other world that the saints allow us to penetrate. They lead us to him as by hand. The memory that we have of their lives shows us still mixed with Earth, full of weaknesses and subjected to thousand tribulations. Their example is for us a sort of security: we consider our life with less of concern or contempt, they support it not only, as it is believed, by their example, but by this same force they give us in trials, forcing us to spiritualize everything that happens to us.


Therefore is easy to see why we call not the same saint according to the different circumstances of the existence and also why there are saints to which we turn more willingly our looks, as if there was between us and them more than kinship, as if they were better able to understand us and help us, as if we felt any immediately in more closely with them familiarity. It is that, if all men carry within them the same powers, they do exercise not all also. And as it happens there is friends with each of them provides and completes what is lacking to another, so that their Union was born a man who is more perfect than each of them, thus we can say that every saint calls himself a posterity which develops and implements all the options that it contained in the germ it. But it is a seed that grows indefinitely.


Saints show the man everything he is able to do and to be: they are back up to God the origin of all the possibilities available to it. They allow us to recognize what are those whose employment is given to us: they teach us how to implement them. What comes of them flows to us. Thanks to them, each of us view the vocation which its own and becomes able to fill. Not that we can do nothing more to imitate, which often discourage our companies, but they show us what is the field in which we apply our efforts and where our work continue their own, often without him looking like. It is through them that the material world is the join with the spiritual world and time with eternity. It is by the memory that we kept in that we can make them a part of our soul: but this memory even made them human beings spiritual with which we are United in this universe of the mind where each individual fulfils a vocation that does not belong to that alone and all other individuals are inseparable and solidarity.




XII. THE SAINT, THE HERO AND THE SAGE


It often opposed the Holy hero and the sage. The saint may be one and the other, although this does not always happen: or at least what a hero who often hides beneath the surface of the submission, a sage who often hides under the appearances of madness. It seems that the hero and sage have case to the nature and the will or the reason have the power to defeat her or resolve. Heroism and wisdom enough purely human resources and one as the other it must be said that they are well away from Holiness. They do not come from the same source; they do not tend towards the same end. The hero does not yield to the nature: he puts his will above; whenever a conflict occurs, there must be willingness which prevails, even tho himself succumb. Instead, the sage seeks an agreement with nature, it makes it docile to his purpose: he directed between nature and want a sort of balance that ensures its inner tranquility and allows him to keep in mind its free game. The hero resists the order of events, even if it is broken. Sage accepts this order to be accommodating, but he gives it a spiritual significance. One and the other have to look only for the value: but the first is always ready to force the course of events, to make popcorn, and the second to join, in order to compel him to testify. One sees only conflicts and sometimes raises: the other soothes them and seeking a harmony which sometimes reaches that avoiding. Should the heroes from opposing combat when wisdom even ceases to be sufficient and that it was it again that him advised it. Should that sage refused never heroism when his wisdom can only be maintained only at that price. But the hero and the sage are men whose we know they count only on themselves to act: also likely still fall. This is something that makes us puzzled to see that we can be the hero of a bad cause and that the wise sometimes sacrificed the best party to the idea of a risk that it should run. Heroism is still bright and this is why there is a false heroism; and yet there may be unseen and unnoticed by one who assumes it. Wisdom is often only apparent peace which we can say that it is a false wisdom if it is not the mark of the peace of heart.


Finally, it seems that heroism is an Act and wisdom a State. Also the heroism we always seems to occur in an instant, as if it was worn by the event. Almost always he knows then a voltage drop. Few heroes are able to remain at the level of the Act they have done one day. Not asked not. A continuous heroism, in a life that requires us constantly to be reborn and to support it, is beyond heroism. We will say to the contrary of the wisdom that she belongs to the duration and not at the moment. The important thing is that it does not let shake. You can do certain things with wisdom: but wisdom comes little by little in our nature. It is acquired, and it is in the last years of life she bears all its fruits.


About Holiness, they say that it is indiscernablement an Act and a State; It is a State that not only is expressed by acts, but is itself an ever-present Act which is able to Flex, but which continues to resurrect. Also does say that while heroism belongs to the moment and the wisdom at the time, Holiness belongs to eternity; but it is let down eternity in time. And that is why it occurs always in the moment, where it is always available, ready to give and to act, although it fills its undivided unity of all existence and that it cannot be reduced to the moment or the sum of all moments. In an instant, she opened a gap on the eternity, but is an eternity that fail ever, found through the duration and which makes continuity.


Also should we not be surprised that the saint often perform actions that are considered heroic. But they can not be attributed to the heroism if heroism involves only a fight and a victory. Indeed, it seems that instead of being in conflict with nature, whether by a necessity of nature the saint to produce actions that we feel are the finest and the most difficult. It is that there is in him a new nature which, instead of opposing each other, merges with it because she spiritualizes. And his conduct, although it seems folly, yet defies the wisdom of the wisest. Not that it is the effect of prudence calculations rather it is because it is beyond prudence and takes its inspiration from a higher source, that it includes all the tips and always exceeds.




XIII. THE SAINT MADE THE WORLD A PERPETUAL MIRACLE


Characteristic of Holiness, it is to make us live in the atmosphere of a perpetual miracle. And we say that we are dealing with the miracle when we feel that the action of God is present in everything we see and in everything we do.


In this respect we can say that there is a kind of contradiction between the action of the scholar and the saint. Any effort of the scientist is to strip the world and the lives of their miraculous character and it is well known that it does not, because the world, in the face that gives us the most profound science, remains as mysterious, and perhaps more, than in the face it presents to our senses. But science yet withdrawn its character of a miracle because it assumes it is sufficient to itself, it lies in a set of objects or phenomena in space or in time and linked between them by more or less complex laws that we discover little by little. Thus the spirit of the scientist remains immanent in the world.


But it is already a great miracle that there is a mind that can think about the world and learn to know him. It is for this that the spirit is himself transcendent in the world. It is not in the world he can find the end of his destiny. The world is for him both a language and a test. It is necessary to become for the spirit not a mere object of spectacle, but the means by which the spirit itself is carried out. This is because it is an obstacle that he is also an instrument. This is because it is rebel in mind he can become for him a witness. The saint constantly requires the world to testify in favour of the spirit. It is said that he always shows us the world the living presence of God. The lesser of his words, the least of his gestures is intended to make it explode. And in this world where there is nothing that is miracle, the stunted grass until the round of stars, the movement whereby I WAGs finger until the extensive shaking of the nations, there is nothing yet that becomes bright and simple for those who view a sign that it agrees to recognize in every thing a call to which he agreed to answer.


This world becomes for us a blind mass and monstrous if we think that it is nothing more than what it shows us, where we ourselves as in a vise, which always ends up crushing us. It is while we can say of the existence that it is absurd. But it is the spirit who judge and which therefore escapes him. It is therefore, if existence is in him and not out of it, to the world, instead of close his eyes or contradict its requirements, to become the field of their exercise. The world then acquires a kind of transparency. It has meaning for us than to allow us to measure every moment in the show he gives us, the successes or failures of our spiritual activity. It is not surprising it is full of light for some and darkness for other. What is less the effect of penetration of intelligence as the purity and innocence of the will.


It is this miracle in Act that the saint never ceases to reveal a miracle where all things remain as they are, but we suddenly discover their essence and their meaning that without him, would have missed us. The spirit then visited his true homeland. It is therefore not true to say that the saint has escaped the world should say instead that it is the only one to have access in the depth of the world, rather than remain on its surface. Far from dissipated, the world shows him the very foundation on which it is established. He became the face of God, while for those who consider it with the eyes of the body, it is the face of nothing. But he receives such transfiguration as one who, instead of think it sufficient to confront him with the only forces available to it, realizes an interior conversion whereby he becomes attentive to the presence of God in him whose carries the look of love it throws itself over all things.




Louis LAVELLE, four saints, Albin Michel, 1951.

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