The following comes from the Catholic Exchange:
We cannot always be thinking of God, nor is it necessary. We can be constantly united with God without the constant thought of Him. The union of our will with the will of God is the sole form of union that is really requisite.
Wherein, then, lies the utility of the exercise of the presence of God enjoined by all the masters of the spiritual life? We will now explain.
It is necessary to have an absolutely sure intention in all our actions, so that the generous fulfillment of our daily duties may be directed toward the highest supernatural ideal. Thus, our life, apart from moments of prayer, will be a prayerful life.
It is clear that the habit of giving an upward glance to God at the moment of action is a great assistance in aiding us to behave always with a pure intention and in freeing us from our natural impulses and fancies, so, that, retaining our self-mastery, or rather, God becoming the sole Master, all our movements become dependent upon the Holy Spirit.
We see in the Gospel that whenever our Lord was about to undertake some important step, He always paused for a moment to raise His eyes to Heaven, and only after this moment of recollection did He take up the work He had to do. “He lifted up His eyes to Heaven” is a phrase that recurs with significant frequency. And doubtless, when there was no outward sign of this prayer, there was the inward offering.
The ideal is the same for us. The constant subjection of self to the guidance of the Holy Spirit is made easier from the fact of His presence in the soul, where He is asked explicitly to preside over all our doings. It is impossible to put the spirit of recollection into generous practice unless there is also a deeply rooted spirit of self-renunciation. We shall not submit wholeheartedly to the invisible Guest unless He is kept in close proximity to us. The death of self cannot take place unless the spirit of life is already installed, unless it moves upon the face of the waters.
Man will not consent to drive away the money-changers from the temple of his soul until he realizes that it is a Holy of Holies — not a house of traffic, but in very truth the house of God.
We thus reach two striking conclusions:
- There cannot be entire dependence upon the Holy Spirit’s guidance, which is the true meaning of living in Christ, without complete self-renunciation.
- There cannot be complete self-renunciation without the constant underlying spirit of faith, without the habit of interior silence, a silence where God is dwelling.
Many do not see the connection between thoughts about the King and the service of the King; between the interior silence, which seems to consist in immobility, and the continual detachment, which is the essence of supreme activity.
If we look closer, it will be seen that there is a strong, close, unbreakable link between the two. Find a recollected person, and he will be detached; seek one who is detached, and he will be recollected. To have found the one is to have discovered the other. The truth of this may be estimated by the ease with which the one or the other of these two types can be found.
Anyone who tries, on a given day, to practice either recollection or detachment cannot ignore the fact that he is doing a double stroke of work.