The belief that God is “out there” is the basic dualism that is tearing us all apart. Our view of God as separate and distant has harmed our relationships with sexuality, food, possessions, money, animals, nature, politics, and our own incarnate selves. This loss explains why we live such distraught and divided lives. Jesus came to put it all together for us and in us. He was saying, in effect, “To be human is good! The material and the physical can be trusted and enjoyed. This physical world is the hiding place of God and the revelation place of God!”
.. All are beloved. Everyone—Catholic and Protestant, Christian and Muslim, black and white, gay and straight, able-bodied and disabled, male and female, Republican and Democrat—all are children of God. We are all members of the Body of Christ, made in God’s image, indwelled by the Holy Spirit, whether or not we are aware of this gift.
Can you see the image of Christ in the least of your brothers and sisters? This is Jesus’ only description of the final judgment (Matthew 25). But some say, “They smell. They’re a nuisance. They’re on welfare. They are a drain on our tax money.” Can we see Christ in all people, even the so-called “nobodies” who can’t or won’t play our game of success? When we can see the image of God where we don’t want to see the image of God, then we see with eyes not our own.
.. Jesus says we have to love and recognize the divine image even in our enemies. Either we see the divine image in all created things, or we don’t see it at all.
The purifying goal of mysticism and contemplative prayer is nothing less than divine union—union with what is, with the moment, with yourself, with the divine, which means with everything. Healing, growth, and happiness are admittedly wonderful byproducts of prayer, but they must not be our primary concern. The goal must be kept simple and clear—love of God and neighbor, union with God and neighbor. Our common word for this state of union is heaven. Wherever there is union, there is a little bit of heaven.
Much of common religion is well-disguised self-interest—high premium fire insurance for the afterlife—instead of self-emptying love.
.. Most of the official Catholic liturgical prayers ask in some form, “That I or we might go to heaven.” (This is not a guess. I have counted!) Is there no other priority than my personal salvation? If it is true that lex orandi est lex credendi, “the way you pray is the way you believe,” then it is no wonder Christians have such a poor record of caring for the suffering of the world and for the planet itself, and the Church has fully participated in so many wars and injustices. We have been allowed to pray in a rather self-centered way, and that fouled the Christian agenda, in my opinion.
.. Jesus talked much more about how to live on earth now than about how to get to heaven later.
.. But many Christians, both Protestant and Catholic, pushed the goal into the future, making religion into a petty reward/punishment system inside a frame of retributive justice. (The major prophets—and Jesus himself—teach restorative justice instead.) Once Christianity became a simplistic win/lose morality contest, we lost most of the practical, transformative power of the Gospel for the individual and for society.
.. The branch that imagines itself to be separate from the Vine (John 15:1-8), acts as if it is separate from God. We call the result sin, but the real sin is the imagined state of separation. It is our own delusion and decision!
Quantum physics is based on the primacy of energy and the interconnectedness of all that exists. . . . Being is intrinsically relational and exists as unbroken wholeness. Each part is connected with every other part. . . . We are, fundamentally, wholes within wholes. [David] Bohm wrote:
The notion that all these fragments are separately existent is evidently an illusion, and this illusion cannot do other than lead to endless conflict and confusion. Indeed, the attempt to live according to the notion that the fragments are really separate is, in essence, what has led to . . . pollution, destruction of the balance of nature, over-population, world-wide economic and political disorder and the creation of an overall environment that is neither physically nor mentally healthy. 
The properties of the parts are not intrinsic properties, but can be understood only within the context of the larger whole. What we call a part is merely a pattern in an inseparable web of relationships. [Shifting from viewing parts to the whole requires us to transition from thinking about each thing around us as an object to seeing relationships. Everything around us is held in a system, which is, as Ilia describes,] . . . an integrated whole whose essential properties arise from the relationships between its parts. Nature is an interlocking network of systems, an “unbearable wholeness of beings,” as Steve Talbott wrote.  Nature is more flow than fixed, like a choreographed ballet or a symphony. Life evolves toward ever-increasing wholeness and consciousness, and something more—love. . . .
The root of violence is the illusion of separation—from God, from Being itself, from being one with everyone and everything. When you don’t know you are connected and one, you will invariably resort to some form of violence to get the dignity and power you lack.
.. When you can become little enough, naked enough, and honest enough, then you will ironically find that you are more than enough. At this place of poverty and freedom, you have nothing to prove and nothing to protect. Here you can connect with everything and everyone. Everything belongs. This cuts violence at its very roots before there is even a basis for fear or greed—the things that usually cause us to be angry, suspicious, and violent.
.. To be clear, it is inconceivable that a true believer would be racist, anti-Semitic, xenophobic, homophobic, or bigoted toward any group or individual, especially toward the poor, which seems to be an acceptable American prejudice. In order to end the cycle of violence, our fight must flow from our authentic identity as Love.
.. I founded the Center for Action and Contemplation thirty years ago was to give activists some grounding in spirituality so they could continue working for social change, but from a stance much different than vengeance, ideology, or willpower pressing against willpower.
Most activists I knew loved Gandhi’s and Martin Luther King, Jr.’s teachings on nonviolence. But it became clear to me that many of them had only an intellectual appreciation rather than a participation in the much deeper mystery. I often saw people on the Left playing the victim and creating victims of others who were not like them. The ego was still in charge. It was still a power game, not the science of love that Jesus taught us.
.. It takes a lifetime, I think. This kind of action, rooted in one’s True Self, comes from a deeper knowing of what is real, good, true, and beautiful, beyond labels and dualistic judgments of right or wrong. From this place, our energy is positive and has the most potential to create change for the good. This stance is precisely what we mean by “being in prayer.” We must pray “unceasingly” to maintain this posture.
.. Wait in prayer, but don’t wait for absolutely perfect motivation or we will never act. Radical union with God and neighbor is our starting place, not private perfection. Contemplation offers a way to make our action sustainable and lasting over the long haul, without being overly defended or cynical.