The primary act in sacrament as well as in meditation is that of reception, listening to what is said and intended and opening ourselves to its divine dimensions. Meditative listening requires silence...Never to meditate on God's self-giving without recalling this self-giving to all ("the least of you") is the precondition for avoiding a cleft between my meditation and my daily work in this world.
Praying brings Therese into communion with her mother, her father and her sisters. For part of her experience in prayer is condltíoned by the presence of beloved persons: the presence of human love is a sort of token for the hidden presence of God. How otherwise can a child be trained in prayer, in realizing the hidden presence, except by the sacrament of visible, tangible love? Therese is taken into their prayer and nestles there.
What is experienced in meditation as aridity, or even as dark night, can at the same time in a hidden but true sense be the brightest radiance of love. But this love must hide itself in the nakedness of faith... Every silence in meditation is meaningful. In other words, where in an earthly sense we experience wordlessness, the spheres of Word and meaning beyond expression open up.
The person who loves never abandons contemplation. On the contrary, s/he alone thirsts for it in the right spirit ... God gives Love to those in prayer, and the more s/he loves others, the better s/he can understand. Being filled with God's love, one is capable of a new love for one another -- a joyful and self-forgetting love. Love brings contemplation itself into the mystery of change. It is no longer a neutral point from which the transformations of love are beheld; it is carried away in the flood of the love which is ever the same and ever new, forever changing.