Distraction as the inability to determine the object of our concentration

On other occasions, however, when speaking of distraction we mean that our attention is too much captivated by a certain object to allow us to concentrate voluntarily on any other object. This is distraction in a relative sense only. In this case we are not unable to concentrate at all but merely unable to control our attention at will; unable to detach it from the object that happens to hold it and to direct it to that other object which at the moment possesses thematic importance. Suppose the object which thus captivates our interest is more peripheral, less essential and less relevant than the other one which constitutes the theme of a situation and to which we vainly attempt to direct our attention; then, too, we have a state of mind opposed to recollection.

Recollection is the antithesis to concern with the superficial

For recollection proper always means an awakening to the essential, a recourse to the absolute which never ceases to be all-important and in whose light alone everything else discloses its true meaning.

Thus, recollection is more than the absence of distraction in the narrower sense of the term. It is more than the inner coordination resulting from our concentration on any given object. It also embodies an antithesis to all superficial diversion as such. Every attitude contrasting with distraction proper does not necessarily imply recollection. A man driving a motorcar through a busy street, who is keenly concentrated on the business of steering, is not therefore recollected.

Recollection is not merely the antithesis of reverie, of loose flights of fancy, and of the state of being swayed by the play of associations, but also of all submersion in trivial activities or interests. It is not merely a formal integration of our mind (as implied by concentrating our attention upon an object, no matter what); rather, it means an integration of the entire person; a realization of its true self out of the depths of its being. “Recollection is the accomplishment of unity in the ground of the soul,” says Ernest Hello.

A person who exhausts himself in the moment’s concern, who passes without a breathing space from one concentrated work to another, who always gives his unreserved attention to the task of the hour without ever pausing to recollect himself—such a person is as little recollected as one who dissipates his life in dreaming, playing, and empty chatter. The latter way of life is certainly more reprehensible; but both are alike opposed to true recollection.

In recollection, we recover our deepest orientation toward God

True recollection contains both an aspect of tension and another of relaxation. It implies a release from all tension of surface interests, but at the same time an enhanced consciousness of our central direction. In the attitude of recollection, we place ourselves at a distance from things so we can survey them all from a point of vantage, without ever being swamped in any special concerns or interests.