Teilhard de Chardin's knowledge of himself in the Silence is powerfully described in the DIVINE MILIEU:
We must try to penetrate our most secret self, and examine our being from all sides. Let us try, patiently, to perceive the ocean of forces to which we are subjected and in which our growth is, as it were, steeped ... And so, for the first time in my life perhaps (although I am supposed to meditate every day!), I took the lamp and, leaving the zone of everyday occupations and relationships where everything seems clear, I went down into my inmost self, to the deep abyss whence I feel dimly that my power of action emanates. But as I moved further and further away from the conventual, I became aware that I was losing contact with myself. At each step of the descent, a new person was disclosed within me of whose name I was no longer sure, and who no longer obeyed me. And when I had to stop my exploration because the path faded from beneath my steps, I found a bottomless abyss at my feet ... and, if someone saved me, it was hearing the voice of the Gospel speaking to me from the depth of the night: ego sum, noli timere ... It is I, be not afraid!
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 condltĂoned 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.
~ from TWO SISTERS IN IHE SPIRIT by Hans Urs von Balthasar
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.