Tuesday, January 23, 2007

Sacred Signs by Romano Guardini: Hands

from "Sacred Signs" by Romano Guardini, c 1956
via the EWTN online Library

EVERY part of the body is an expressive instrument of the soul. The soul does not inhabit the body as a man inhabits a house. It lives and works in each member, each fibre, and reveals itself in the body's every line, contour and movement. But the soul's chief instruments and clearest mirrors are the face and hands.

Of the face this is obviously true. But if you will watch other people (or yourself), you will notice how instantly every slightest feeling,--pleasure, surprise, suspense,--shows in the hand. A quick lifting of the hand or a flicker of the fingers say far more than words. By comparison with a language so natural and expressive the spoken word is clumsy. Next to the face, the part of the body fullest of mind is the hand. It is a hard strong tool for work, a ready weapon of attack and defence,--but also, with its delicate structure and network of innumerable nerves, it is adaptable, flexible, and highly sensitive. It is a skilful workmanlike contrivance for the soul to make herself known by. It is also an organ of receptivity for matter from outside ourselves. For when we clasp the extended hand of a stranger are we not receiving from a foreign source the confidence, pleasure, sympathy or sorrow that his hand conveys?

So it could not but be that in prayer, where the soul has so much to say to, so much to learn from, God, where she gives herself to him and receives him to herself, the hand should take on expressive forms.

When we enter into ourselves and the soul is alone with God, our hands closely interlock, finger clasped in finger, in a gesture of compression and control. It is as if we would prevent the inner current from escaping by conducting it from hand to hand and so back again to God who is within us, holding it there. It is as if we were collecting all our forces in order to keep guard over the hidden God, so that he who is mine and I who am his should be left alone together. Our hands take the same position when some dire need or pain weighs heavily on us and threatens to break out. Hand then locks in hand and the soul struggles with itself until it gets control and grows quiet again.

But when we stand in God's presence in heart-felt reverence and humility, the open hands are laid together palm against palm in sign of steadfast subjection and obedient homage, as if to say that the words we ourselves would speak are in good order, and that we are ready and attentive to hear the words of God. Or it may be a sign of inner surrender. These hands, our weapons of defence, are laid, as it were, tied and bound together between the hands of God.

In moments of jubilant thanksgiving when the soul is entirely open to God with every reserve done away with and every passage of its instrument unstopped, and it flows at the full outwards and upwards, then the hands are uplifted and spread apart with the palms up to let the river of the spirit stream out unhindered and to receive in turn the water for which it thirsts. So too when we long for God and cry out to him.

Finally when sacrifice is called for and we gather together all we are and all we have and offer ourselves to God with full consent, then we lay our arms over our breast and make with them the sign of the cross.

There is greatness and beauty in this language of the hands. The Church tells us that God has given us our hands in order that we may "carry our souls" in them. The Church is fully in earnest in the use she makes of the language of gesture. She speaks through it her inmost mind, and God gives ear to this mode of speaking.

Our hands may also indicate the goods we lack,--our unchecked impulses, our distractions, and other faults. Let us hold them as the Church directs and see to it that there is a real
correspondence between the interior and exterior attitude.

In matters such as this we are on delicate ground. We would prefer not to talk about things of this order. Something within us objects. Let us then avoid all empty and unreal talk and concentrate the more carefully on the actual doing. That is a form of speech by which the plain realities of the body say to God what its soul means and intends.

More on the book, Sacred Signs by Romano Guardini

Romano Guardini also teaches us something else through writings such as this: How to meditate. Notice how he took such a simple thing and continued to expand on it. Such progression can be the fruit of mental prayer, guided by the Holy Spirit.

But, it takes meditative quiet. If you've never tried mental prayer, just sit with your eyes closed, read a little Scripture and when something hits you, just pause and let it work within your soul.

Fr. John A. Hardon, S.J. has written on this subject. From his library of writings via The Real Presence website: All My Liberty: Chapter 10 - Vocal and Mental Prayer