Contemplation must not, of course, be considered exclusively or even primarily because it constitutes an indispensable base for fruitful and valid action. It is never a mere means but is in very truth the end. For apart from its regenerating and enriching influence on personality in action, it represents by itself the higher and more enduring part in the soul’s life, the one that is to subsist alone in eternal life, Even on earth, the contemplative moments are the highest and most condensed. That is why the Lord said, “Mary hath chosen the best part.”

The preceding enquiry has demonstrated, then, the privileged position of contemplation as against action, and the specific dignity of religious contemplation proper. Notwithstanding the high specific perfection inherent in action, the moments of contemplative attention, even on a creaturely level of objects, embody a more fully valid actualization of our deeper being than do even the highest forms of action on the same level. In the moral domain—the most central of all for every human being—charity is supreme, and charity is contemplative in its inmost nature, although in statu viae, if it be genuine, it cannot but generate deeds.

The excellence of contemplation is also revealed by the fact that it does not, in essence, presuppose an unfinished situation. All creaturely action, on the other hand, is conditioned by the incompleteness characteristic of the status viae, the empty space to be filled, the thing that remains to be accomplished. Contemplation, not being thus tied to imperfection, will subsist even where “God shall be all in all” (1 Cor. 15:28), All creaturely action is necessarily transient; yet, the contemplative mode of existence is to maintain itself in eternity. Contemplation, therefore, is the “final word” of all creaturely being.

Recollection is the preamble to contemplation

How are recollection and contemplation related to each other? They have many features in common, but they are not mutually equivalent. All true contemplation implies a state of being recollected; again, the act of recollecting oneself requires a rudiment of contemplation, Both attitudes contain a turning towards the depth and a withdrawal from the welter of the temporal, the immanent mechanism of the functional. Yet, while in recollection we become or make ourselves empty of pragmatical concerns, directing ourselves to the absolute; in contemplation we are thus empty, resting in the absolute. In this respect, recollection is a preamble to contemplation. Furthermore, while the basic characteristic of recollection is integration in depth as opposed to dispersion, that of contemplation is the restful immersion of self as opposed to purposeful tension.

Hence, recollection is not limited to the moments of contemplation. It may continue to be present while we are active, if not as an express act of recollecting ourselves, at least as a general attitude of being recollected. Whereas our earthly life could not be purely contemplative, it should always remain recollected. That habitare secum, that dwelling with oneself, ought never to be forsaken.

Yet contemplation nourishes recollection