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, 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. 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 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'.

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.

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). 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.

I was being called to surrender the very citadel of my self. I was completely in the dark. I did not really know what repentance was or what I was required to repent of. It was indeed the turning point of my life.

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.

The one thing which you have to abandon unconditionally is your self.

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.