For C.S. Lewis, religious faith came from intellectual hard work. He was put off by spirituality that arrived by thoughtless fiat. He rejected the idea of living in simple and loving direct conversation with the God within, as described by Brother Lawrence. Lawrence was described as the simple “great awkward fellow who broke everything.” Lewis had little faith in what he perceived as the mindless spiritual methodology of this selfless, silent, hard working Parisian monastery cook for a hundred fellow monks who was also their dedicated smelly sandal repairer. Perhaps reflecting his place in the British intellectual class system, Lewis wrote that Lawrence’s conversations and letters in the brief pamphlet, Practice of the Presence of God, “...full of truth... but unctuous and repulsive.” At the same time, Lewis spoke of his own experiential evidence for God in Surprised by Joy in which he admits, “| am an empirical theist. | have arrived at God by induction.” It is likely that Brother Lawrence did not know and did not need to know the difference between an inductive and deductive argument. For most of my years, | have been a subject of Jamesian transcendent experience, LSD expansive visions, Sufi moving meditation, long distance running, Black Baptist shouting, Tantric orgasmic withholding, Yiddish Labovicher dancing, Charismatic Christian Church rock and rolling, Hindi meditative rising Kundalini, almost any ecstatic crisis inducing, God type. Recall that | am from a generation that a Donovan song inspired to smoke bananas. | did not personally access Brother Lawrence’s calm, work-a-day, devotional, quietly persistent, perspective yielding, inner conversations with God until my sixth decade. The opportunity came from my growingly severe, unfixably chronic, pain. The counter-intuitive insight and helpful identification was gained from reading about Joseph de Beaufort’s conversations with Brother Lawrence. Beaufort said Lawrence was born with the name Nicholas Herman i