Soulful Communion Quotes

To me religion is a deeply personal thing in which man and God go it alone together, without the witch doctor in the middle. The witch doctor tries to convince us that we have to ask God for help, to spell out to him what we need, even to bribe him with prayer or cash on the line.

When we go deep within, into the deepest recesses of our hearts, we commune with God through meditation. It is through meditation that we can know that God is both with form and without form, with attributes and without attributes.

Solitude begins with a time and place for God, and him alone. If we really believe not only that God exists but also that he is actively present in our lives—healing, teaching, and guiding — we need to set aside a time and space to give him our undivided attention.

Prayer is intended to increase the devotion of the individual, but if the individual himself prays he requires no formula; he pours himself forth much more naturally in self-chosen and connected thoughts before God, and scarcely requires words at all. Real inward devotion knows no prayer but that arising from the depths of its own feelings.

The individual soul should seek for an intimate union with the soul of the universe.

I still have a spiritual base and a spiritual foundation. And my conversation with God is very open-ended. I pray for humility, honestly, because it's very easy to be caught up in this world.

But for me the sweetest contact with God has no form. I close my eyes, look within, and enter a deep soft silence. The infinity of God's creation embraces me.

Prayer thrives in the atmosphere of true devotion.

My longings are best met when, in prayer, I simply let my heart beat in time with the Lord's.

God desires and is pleased to communicate with us through the avenues of our minds, our wills, and our emotions. The continuous and unembarrassed interchange of love and thought between God and the souls of the redeemed men and women is the throbbing heart of the New Testament.

For me, prayer is an upward leap of the heart, an untroubled glance towards heaven, a cry of gratitude and love which I utter from the depths of sorrow as well as from the heights of joy.

A soul mate is someone to whom we feel profoundly connected, as though the communication and communing that take place between us were not the product of intentional efforts, but rather a divine grace. This kind of relationship is so important to the soul that many have said there is nothing more precious in life.

If faith is the gaze of the heart at God, and if this gaze is but the raising of the inward eyes to meet the all-seeing eyes of God, then it follows that it is one of the easiest things possible to do.

Real prayer, the soul-transformi ng kind, is self-discontinu ity. It is a conscious act of self-suspension arising from the wish for something new to occur.

There is no way into Presence except through a love exchange.

Can Jesus Christ see the agony of His soul in us? He can't unless we are so closely identified with Him that we have His view concerning the people for whom we pray. May we learn to intercede so wholeheartedly that Jesus Christ will be completely and overwhelmingly satisfied with us as intercessors.

Communing with God is communing with our own hearts, our own best selves, not with something foreign and accidental. Saints and devotees have gone into the wilderness to find God; of course they took God with them, and the silence and detachment enabled them to hear the still, small voice of their own souls, as one hears the ticking of his own watch in the stillness of the night.

Assuredly there is no more lovely worship of God than that for which no image is required, but which springs up in our breast spontaneously when nature speaks to the soul, and the soul speaks to nature face to face.

True worship is when the spirit, the immortal and invisible part of man, speaks to and meets with God, who is immortal and invisible.

Praying actualizes and deepens our communion with God. Our prayer can and should arise above all from our heart, from our needs, our hopes, our joys, our sufferings, from our shame over sin, and from our gratitude from the good. It can and should be a wholly personal prayer.

True praying has the largest results for good; and poor praying, the least. We cannot do too much of real praying; we cannot do too little of the sham. We must learn anew the worth of prayer, enter anew the school of prayer. There is nothing which it takes more time to learn.

True prayer is an approach of the soul by the Spirit of God to the throne of God.

The crisis of our prayer life is that our minds may be filled with ideas of God while our hearts remain far from him.

Just as in earthly life lovers long for the moment when they are able to breathe forth their love for each other, to let their souls blend in a soft whisper, so the mystic longs for the moment when in prayer he can, as it were, creep into God.

In prayer the soul comes nearest the experience of absolute love: in belief it ascends by means of symbols towards absolute truth.