“To know all things in the Word is thus to know all the suffering of the world transfigured by the resurrection, somehow reconciled and atoned in eternal life.”

It is no longer a question of a Christian going about to convert others to the faith, but of each one being ready to listen to the other and so to grow together in mutual understanding.

I am rediscovering the whole sexual dimension of life at the age of 86, really. And that also means discovering the feminine. So the whole of this dimension, which I had been seeking for a very long time, is now sort of opening itself up to me.

God had brought me to my knees and made me acknowledge my own nothingness, and out of that knowledge I had been reborn. I was no longer the centre of my life and therefore I could see God in everything.

In his (Christ’s) surrender on the cross all the pain and agony of mankind was concentrated at a single point, and passed through from death to immortality.

God has graced every tradition with insight into the divine mystery, from the most primitive to the most sophisticated-each has a gift to bring to the world.

This was the very purpose of creation that each unique, individual being should participate in its own way in the divine Being, should realize its eternal ‘idea’ in God, should ‘become’ God by participation, God expressing himself through that unique being.

Perseverance is the essential requirement in the practice of yoga. It has to be done day by day, week by week, year by year, until the mind is brought to the ‘still point’ where it is open to the grace of God.

Now what exists within that small space, that is to be sought, that is to be understood.’ This is the great discovery of the Upanishads, this inner shrine, this guha, or cave of the heart, where the inner meaning of life, of all human existence, is to be found.

Atheism and agnosticism signify the rejection of certain images and concepts of God or of truth, which are historically conditioned and therefore inadequate. Atheism is a challenge to religion to purifiy its images and concepts and come nearer to the truth of divine mystery.

There is a beautiful expression of this in the Chandogya Upanishad: ‘There is this City of Brahman, (that is the body), and in this city there is a shrine, and in that shrine there is a small lotus, and in that lotus there is a small space, (akasa).

There is no pain of any creature from the beginning to the end of time which was not ‘known’ at this point and thus transmuted.

I suddenly saw that all the time it was not I who had been seeking God, but God who had been seeking me. I had made myself the centre of my own existence and had my back turned to God.

This process of change since my stroke has been very gradual. It is going on all the time… It is partly a physical transformation.

Above all we have to go beyond words and images and concepts. No imaginative vision or conceptual framework is adequate to the great reality.

This is criterion by which the Church is to be judged, not by the forms of its doctrine or ritual, but by the reality of the reality of the love which it manifests.

It was God’s purpose which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things on heaven and things on earth’.