We don't examine this question of resignation and the will of God from some external or hypothetical position. It's all very well to try and consider it from the philosophical angle, where we analyze the outside world and its slings and arrows, and decide that accepting it is unacceptable.
But in actuality, there's nothing hypothetical about it. We struggle with this question of resigning ourselves to what actually is every day, as the inner truth of our life meets the outer truth of circumstances.
Without a real inner life, a connection to that living truth which causes all Being to arise, there is no real life. There is just a set of events and things. They encounter one another and clash. If one has no real being, one is simply caught in the middle of objects being crashed together in this manner, and of course it's bewildering. This is how our life is most of the time. We live in an endless series of collisions between an unformed inner life and outer circumstances that make no sense. There is a difference between Being and existing; and one needs to develop an inner taste of the difference.
The inner sensation of support from a higher energy, which is what Jeanne de Salzmann devoted her life to attempting to bring us to, is sublime and can have, in point of fact, nothing to do with the idea of fixing outer circumstances or correcting us, repairing what we are. While all of those questions might flow from it in one way or another, the presence of God transcends these questions, because it is primary. This influence must come first in us; and in point of fact, everything Meister Eckhart writes about equally deals with this question. Despite the fact that his sermons clearly tread in territory we are spiritually unfamiliar with, we have an inexorable impulse to pull them down into ordinary life and interpret them from that point of view. "Alas, how many are there who worship a shoe or a cow and encumber themselves with them - they are foolish folk!" (Sermon 11.)
My own life only has meaning in relationship to the sensation of this divine inward flow which I so often refer to. I am either closer to it, or further from it; and thus I sense either the proximity or distance of God. To the extent that God is closer, so I understand better; and to the extent that I am less open, I understand less. I have found, over the course of a lifetime, that to be drawn outward into a belief in the outer or the natural as the primary source of life is to understand less; to begin from the inward nature which lives through the manifestation of God, is to understand more. If one begins there, the understanding of the natural unfolds into a much greater glory than it can when one begins outward and this outer world is folded in upon itself, which is the way the world is arranged for the most part.
I realize that saying these things may be confusing to readers; words are at best a dirty mirror of the actual circumstances.
Meister Eckhart continually exhorts us to understand the inner; and in a certain way, we must forget about trying to understand the outer until we have a better mastery of this subject, because the outer is impossible to understand without it. If we want to figure out why the world is a bad place and people do bad things, we cannot understand it through outward philosophies, sciences, politics, economics, and so on. All of the problems we see around us, to the last one, begin inside mankind and manifest outwardly from that point. The inner must change; the outer cannot. Getting caught in the confusion of the outer is a distraction from the inner understanding that alone can transform us.
This requires a change in our inner inclination — in our inner attitude.