Part 6
CHAPTER 15: 1,2. On the examination of conscience; how it is performed in this state, and that by God himself. 3,4. On the confession, contrition, and forgetfulness or remembrance of faults in this state. 5. This is not applicable to the previous degree, Communion. Self-examination should always precede confession, but the manner of it should be conformable to the state of the soul. The business of those that are advanced to the degree of which we now treat, is to lay their whole souls open before God, who will not fail to enlighten them, and enable them to see the peculiar nature of their faults. This examination, however, should be peaceful and tranquil; and we should depend on God for the discovery and knowledge of our sins, rather than on the diligence of our own scrutiny. When we examine with effort, we are easily deceived, and betrayed by self-love into error: "We call the evil good, and the good evil," (Isa. 5:20); but when we lie in full exposure before the Sun of Righteousness, his divine beams render the smallest atoms visible. We must, then, forsake self, and abandon our souls to God, as well in examination as confession. 2. When souls have attained to this species of prayer, no fault escapes the reprehension of God; no sooner are they committed than they are rebuked by an inward burning and tender confusion. Such is the scrutiny of Him who suffers no evil to be concealed; and the only way is to turn simply to God, and bear the pain and correction He inflicts. As He becomes the incessant examiner of the soul, it can now no longer examine itself; and if it be faithful in its abandonment, experience will prove that it is much more effectually explored by his divine light, than by all its own carefulness. 3. Those who tread these paths should be informed of a matter respecting their confusion, in which they are apt to err. When they begin to give an account of their sins, instead of the regret and contrition they had been accustomed to feel, they find that love and tranquillity sweetly pervade and take possession of their souls: now those who are not properly instructed are desirous of resisting this
sensation, and forming an act of contrition, because they have heard, and with truth, that this is requisite. But they are not aware that they thereby lose the genuine contrition, which is this infused love, and which infinitely surpasses any effect produced by self-exertion, comprehending the other acts in itself as in one principal act, in much higher perfection than if they were distinctly perceived. Let them not be troubled to do otherwise, when God acts so excellently in and for them. To hate sin in this manner, is to hate it as God does. The purest love is what is of his immediate operation in the soul; why should we then be so eager for action? Let us remain in the state He assigns us, agreeably to the instructions of the wise man: "Put your confidence in God; remain in quiet where he has placed you." (Eccles. 9:22.) 4. The soul will also be amazed at finding a difficulty in calling its faults to remembrance. This, however, should cause no uneasiness, first, because this forgetfulness of our faults is some proof of our purification from them, and, in this degree of advancement, it is best to forget whatever concerns ourselves that we may remember only God. Secondly, because, when confession is our duty, God will not fail to make known to us our greatest faults; for then He himself examines; and the soul will feel the end of examination more perfectly accomplished, than it could possibly have been by all our own endeavors. 5. These instructions, however, would be altogether unsuitable to the preceding degrees, while the soul continues in its active state, wherein it is right and necessary that it should an all things exert itself, in proportion to its advancement. As to those who have arrived at this more advanced state, I exhort them to follow these instructions, and not to vary their simple occupations even on approaching the communion; let them remain in silence, and suffer God to act freely. He cannot be better received than by Himself.
CHAPTER 16. 1. On reading and vocal prayers; they should be limited. 2. Not to be used against our interior drawing, unless they are of obligation. The method of reading in this state, is to cease when you feel yourself recollected, and remain in stillness, reading but little, and always desisting when thus internally attracted. 2. The soul that is called to a state of inward silence, should not encumber itself with vocal prayers; whenever it makes use of them, and finds a difficulty therein, and an attraction to silence, let it not use constraint by persevering, but yield to the internal drawing, unless the repeating such prayers be a matter of obligation. In any other case, it is much better not to set forms, but wholly given up to the leadings of the Holy Spirit; and in this way every species of devotion is fulfilled in a most eminent degree.
CHAPTER 17. 1. On petitions; those which are self-originated cease; and their place is supplied by those of the Spirit of God. 2. Abandonment and faith necessary here. The soul should not be surprised at feeling itself unable to offer up to God such petitions as had formerly been made with facility; for now the Spirit makes intercession for it according to the will of God; that Spirit which helps our infirmities; "for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us with groanings which cannot be uttered." (Rom 8:26.) We must second the designs of God, which tend to divest us of all our own operations, that his may be substituted in their place. 2. Let this, then, be done in you; and suffer not yourself to be attached to anything, however good it may appear; it is no longer such to you, if it in any measure turns you aside from what God desires of you. For the divine will is preferable to every other good. Shake off, then, all self-interest, and live by faith and abandonment; here it is that genuine faith begins truly to operate.
CHAPTER 18. 1. On faults committed in the state. We must turn from them to God without trouble or discouragement. 2. The contrary course weakens us and is opposed to the practice of humble souls. Should we either wander among externals, or commit a fault, we must instantly turn inwards; for having departed thereby from God, we should as soon as possible turn toward Him, and suffer the penalty He inflicts. It is of great importance to guard against vexation on account of our faults; it springs from a secret root of pride, and a love of our own excellence; we are hurt at feeling what we are. 2. If we become discouraged, we are the more enfeebled; and from our reflections on our imperfections, a chagrin arises, which is often worse than the imperfection themselves. The truly humble soul is not surprised at its defects or failings; and the more miserable it sees itself, the more it abandons itself to God, and presses for a more intimate alliance with Him, seeing the need it has of his aid. We should the rather be induced to act thus, as God himself has said, "I will instruct you and teach you in the way which you shall go; I will guide you with my eye." (Psalm 32:8.)
CHAPTER 19: 1. On distractions and temptations; the remedy for them is to turn to God. 2. This is the practice of the saints, and there is danger in any other way. A direct struggle with distractions and temptations rather serves to augment them, and withdraws the soul from that adherence to God, which should ever be its sole occupation. We should simply turn away from the evil, and draw yet nearer to God. A little child, on perceiving a monster, does not wait to fight with it, and will scarcely turn its eyes toward it, but quickly shrinks into the bosom of its mother, in assurance of its safety. "God is in the midst of her," says the Psalmist, "she shall not be moved; God shall help her, and that right early." (Psalm 46:5.) 2. If we do otherwise, and in our weakness attempt to attack our enemies, we shall often find ourselves wounded, if not totally
defeated: but, by remaining in the simple presence of God, we shall find instant supplies of strength for our support. This was the resource of David: "I have set," says he, "the Lord always before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoices; my flesh also shall rest in hope." (Psalm16:8,9.) And it is said in Exodus, "The Lord shall fight for you, and you shall hold your peace." (Exod. 14:14.)
CHAPTER 20. 1,2. Prayer divinely explained as a devotional sacrifice, under the similitude of incense. 3. Our annihilation in this sacrifice. 4,5. Solidity and fruit of this prayer according to the Gospel. Both devotion and sacrifice are comprehended in prayer, which, according to St. John is an incense, the smoke whereof ascends to God; therefore it is said in the Apocalypse, that "to the angel was given much incense, that he should offer it with the prayers of all saints." (Rev 8:3.) Prayer is the effusion of the heart in the presence of God: "I have poured out my soul before the Lord," said the mother of Samuel. (1 Sam. 1:15.) The prayer of the wise men at the feet of Christ in the stable of Bethlehem, was signified by the incense they offered. 2. Prayer is a certain warmth of love, melting, dissolving, and sublimating the soul, and causing it to ascend to God, and, as the soul is melted, fragrance rises from it; and these sweet exhalations proceed from the consuming fire of love within. This is illustrated in the Canticles, (1:12,) where the spouse says, "While the king sits at his table, my spikenard sends forth its smell ." The table is the centre of the soul; and when God is there, and we know how to dwell near, and abide with Him, the sacred presence gradually dissolves the hardness of the soul, and, as it melts, fragrance issues forth; hence it is, that the Beloved says of his spouse, in seeing her soul melt when he spoke, "Who is this that comes out of the wilderness, like pillars of smoke perfumed with myrrh and frankincense?" (Cant. 5:6;3:6.) 3. Thus the soul ascends to God, by giving up self to the destroying and annihilating power of divine love. This is a state of sacrifice essential
to the Christian religion, in which the soul suffers itself to be destroyed and annihilated, that it may pay homage to the sovereignty of God; as it is written, "The power of the Lord is great, and he is honoured only by the humble." (Eccles 3:20.) By the destruction of self, we acknowledge the supreme existence of God. We must cease to exist in self, in order that the Spirit of the Eternal Word may exist in us: it is by the giving up of our own life, that we give place to his coming; and in dying to ourselves, He himself lives in us. We must surrender our whole being to Christ Jesus, and cease to live any longer in ourselves, that He may become our life; "that being dead, our life may be hid with Christ in God." (Col 3:3.) "Pass into me," says God, "all you who earnestly seek after me." (Eccles. 21:16.) But how is it we pass into God? In no way but by leaving and forsaking ourselves, that we may be lost in Him; and this can be effected only by annihilation, which, being the true prayer of adoration, renders to God alone, all blessing, honour, glory, and power, forever and ever." (Rev. 5:13.) 4. This prayer of truth; it is "worshipping God in spirit and in truth:" (John 4:23.) "In spirit," because we enter into the purity of that Spirit which prays within us, and are drawn forth from our own carnal and human method; "in truth," because we are thereby placed in the truth of the all of God, and the nothing of the creature. There are but these two truths, the All and the Nothing; everything else is falsehood. We can pay due honour to the All of God, only in our own Annihilation; which is no sooner accomplished, that He, who never suffers a void in nature, instantly fills us with Himself. Ah! did we but know the virtues and the blessings which the soul derives from this prayer, we should not be willing to do anything else; It is the pearl of great price; the hidden treasure, (Matt. 13:44,45,) which, whoever finds, sells freely all that he has to purchase it; it is the well of living water, which springs up to everlasting life. It is the adoration of God "in spirit and in truth:" (John 4:14-23:) and it is the full performance of the purest evangelical precepts. 5. Jesus Christ assures us, that the "kingdom of God is within us:" (Luke 17:21:) and this is true in two senses: first, when God becomes so fully Saviour and Lord in us, that nothing resists his domination,
then our interior is his kingdom; and again, when we possess God, who is the Supreme Good, we possess his kingdom also, wherein there is fulness of joy, and where we attain the end of our creation. Thus it is said, "to serve God is to reign." The end of our creation, indeed, is to enjoy God, even in this life; but, alas! who thinks of it?
CHAPTER 21. The objections of slothfulness and inactivity made to this form of prayer fully met, and the truth shown that the soul acts nobly, forcibly, calmly, quickly, freely, simply, sweetly, temperately, and certainly; but in dependence on God, and moved by his Holy Spirit: the restless and selfish activity of nature being destroyed, and the life of God communicated by union with Him. Some persons, when they hear of the prayer of silence, falsely imagine that the soul remains stupid, dead, and inactive; but it unquestionably acts more nobly and more extensively than it had ever done before; for God himself is its mover, and it now acts by the agency of his Spirit. St. Paul would have us led by the Spirit of God. (Rom 8:14.) It is not meant that we should cease from action; but that we should act through the internal agency of his grace. This is finely represented by the prophet Ezekiel's vision of the wheels, which had a living Spirit; and wherever the Spirit was to go, they went; they ascended and descended as they were moved; for the Spirit of life was in them, and they returned not when they went. (Ezek. 1:18.) Thus the soul should be equally subservient to the will of that vivifying Spirit which is in it, and scrupulously faithful to follow only as that moves. These motions never tend to return in reflections on the creatures or self; but go forward in an incessant approach toward the end. 2. This activity of the soul is attended with the utmost tranquillity. When it acts of itself, the act is forced and constrained, and, therefore, it is more easily distinguished; but when the action is under the influence of the Spirit of grace, it is so free, so easy, and so natural, that it almost seems as if we did not act at all. "He brought me forth also into a large place; He delivered me, because He delighted in me." (Ps. 18:19.) When the soul is in its central tendency, or in other words, is returned through recollection into itself, from that moment, the
central attraction becomes a most potent activity, infinitely surpassing in energy every other species. Nothing, indeed, can equal the swiftness of this tendency to the centre; and though an activity, yet it is so noble, so peaceful, so full of tranquillity, so natural, and so spontaneous, that it appears to the soul as if it were none at all. When a wheel rolls slowly we can easily perceive its parts; but when its motion is rapid, we can distinguish nothing. So the soul which rests in God, has an activity exceedingly noble and elevated, yet altogether peaceful; and the more peaceful it is, the swifter is its course; because it is given up to that Spirit by whom it is moved and directed. 3. This attracting Spirit is no other than God himself, who, in drawing us, causes us to run to Him. How well did the spouse understand this, when she said, "Draw me, we will run after you." (Cant. 1:4.) Draw me to You, O my divine centre, by the secret springs of my existence, and all my powers and senses shall follow You! This simple attraction is both an ointment to heal and a perfume to allure: we follow, says she, the fragrance of your perfumes; and though so powerful an attraction, it is followed by the soul freely, and without constraint; for it is equally delighted as forcible; and whilst it attracts by its power, it carries us away by its sweetness. "Draw me," says the spouse, "and we will run after you." She speaks of and to herself: "draw me," - see the unity of the centre which is drawn! "we will run," - see the correspondence and course of all the senses and powers in following the attraction of the centre! 4. Instead, then, of encouraging sloth, we promote the highest activity, by inculcating a total dependence of the Spirit of God, as our moving principle; for it is in Him, and by Him alone, that we live and move, and have our being. (Acts 17:28.) This meek dependence on the Spirit of God is indispensably necessary, and causes the soul shortly to attain the unity and simplicity in which it was created. We must, therefore, forsake our multifarious activity, to enter into the simplicity and unity of God, in whose image we were originally formed. (Gen. 1:27.) "The Spirit is one and manifold, (Wisdom 7:22,) and his unity does not preclude his multiplicity. We enter into his unity when we are united to his Spirit, and by that means have one and the same spirit with Him; and we are multiplied in respect to the outward execution of his
will, without any departure from our state of union. In this way, when we are wholly moved by the divine Spirit, which is infinitely active, our activity must, indeed, be more energetic than what is merely our own. We must yield ourselves to the guidance of "wisdom, which is more moving than any motion," (Wisdom 7:24,) and by abiding in dependence on its action, our activity will be truly efficient. 5. "All things were made by the Word, and without Him nothing was made, that was made." (John 1:3.) God originally formed us in his own image and likeness; He breathed into us the Spirit of his Word, that breath of Life (Gen. 2:7) which He gave us at our creation, in the participation whereof the image of God consisted. Now, this Life is one, simple, pure, intimate, and always fruitful. The devil having broken and deformed the divine image in the soul by sin, the agency of the same Word whose Spirit was inbreathed at our creation, is absolutely necessary for its renovation. It was necessary that it should be He, because He is the express image of his Father; and no image can be repaired by its own efforts, but must remain passive for that purpose under the hand of the workman. Our activity should, therefore, consist in placing ourselves in a state of susceptibility to divine impressions, and pliability to all the operations of the Eternal Word. If the canvas is unsteady, the painter is unable to produce a correct picture on it, and every movement of self spoils the painters work; it interrupts and defeats the design of this adorable Painter. We must then remain in peace, and move only when He moves us. Jesus Christ has life in himself, (John 5:26,) and He must give life to every living thing. The spirit of the church of God is the spirit of the divine movement. Is she idle, barren, or unfruitful? No; she acts, but her activity is in dependence on the Spirit of God, who moves and governs her. Just so should it be in her members; that they may be spiritual children of the Church, they must be moved by the Spirit. 6. As all action is estimable only in proportion to the grandeur and dignity of the efficient principle, this action is incontestably more noble than any other. Actions produced by a divine principle, are
divine; but creaturely actions, however good they appear, are only human, or at least virtuous, even when accompanied by grace. Jesus Christ says that He has life in Himself: all other beings have only a borrowed life; but the Word has life in Himself; and being communicative of his nature, He desires to give it to man. We should therefore make room for the influx of this life, which can only be done by the ejection and loss of the Adam life, and the suppression of the activity of self. This agrees with the assertion of St. Paul, "If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new," (2 Cor. 5:17;) but this state can be accomplished only by dying to ourselves, and to all our own activity, that the activity of God may be substituted in its place. Instead, therefore, of prohibiting activity, we enjoin it; but in absolute dependence on the Spirit of God, that his activity may take the place of our own. This can only be effected by the consent of the creature; and this concurrence can only be yielded by moderating our own action, that the activity of God may, little by little, be wholly substituted for it. 7. Jesus Christ has exemplified this in the Gospel. Martha did what was right; but because she did it in her own spirit, Christ rebuked her. The spirit of man is restless and turbulent; for which reason he does little, though he seems to do a great deal. "Martha," says Christ, "you are careful and troubled about many things; but one thing is needful; and Mary has chosen that good part which shall not be taken away from her." (Luke 10:41,42.) And what was it Mary had chosen? Repose, tranquillity, and peace. She had apparently ceased to act, that the Spirit of Christ might act in her; she had ceased to live, that Christ might be her life. This shows how necessary it is to renounce ourselves, and all our activity, to follow Christ; for we cannot follow Him, if we are not animated by his Spirit. Now that his Spirit may gain admittance, it is necessary that our own should be expelled: "He that is joined to the Lord," says St. Paul, "is one spirit." (1 Cor. 6:17.) And David said it was good for him to draw near to the Lord, and to put his trust in him. (Psalm 73:28.) What is this drawing near? it is the beginning of union.
8. Divine union has its commencement, its progress, its achievement, and its consummation. It is at first an inclination towards God. When the soul is introverted in the manner before described, it gets within the influence of the central attraction, and acquires an eager desire after union; this is the beginning. It then adheres to Him when it has got nearer and nearer, and finally becomes one, that is, one spirit with Him; and then it is that spirit which had wandered from God, returns again to its end. 9. Into this way, then, which is the divine motion, and the spirit of Jesus Christ, we must necessarily enter. St. Paul says, "If any man have not the spirit of Christ, he is none of his" (Rom 8:9): therefore, to be Christ's, we must be filled with his Spirit, and emptied of our own. The Apostle, in the same passage, proved the necessity of this divine influence. "As many," says he, "as are led by the Spirit of God, they are the sons of God." (Rom 8:14.) The spirit of divine filiation is, then, the spirit of divine motion: he therefore adds, "You have not received the spirit of bondage again to fear; but you have received the spirit of adoption whereby you cry Abba, Father." This spirit is no other than the spirit of Christ, through which we participate in his filiation; "The Spirit bears witness with our spirit that we are the children of God." When the soul yields itself to the influence of this blessed Spirit, it perceives the testimony of its divine filiation; and it feels also, with superadded joy, that it has received, not the spirit of bondage, but of liberty, even the liberty of the children of God; it then finds that it acts freely and sweetly, though with vigour and infallibility. 10. The spirit of divine action is so necessary in all things, that Paul, in the same passage, founds that necessity on our ignorance with respect to what we pray for: "The Spirit," says he, "also helps our infirmities: for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us, with groanings which cannot be uttered." This is plain enough; if we know not what we stand in need of, nor how to pray as we ought for those things which are necessary, and if the Spirit which is in us, and to which we resign ourselves, must ask for us, should we not permit Him to give vent to his unutterable
groanings in our behalf? This Spirit is the Spirit of the Word, which is always heard, as He says himself: "I knew that you hear me always;" (John 9:42;) and if we freely admit this Spirit to pray and intercede for us, we also shall be always heard. And why? Let us learn from the same great Apostle, that skilful Mystic, and Master of the interior life, where he adds, "He that searches the heart, knows what is the mind of the Spirit; because he makes intercession for the saints, according to the will of God" (Rom 8:27): that is to say, the Spirit demands only what is conformable to the will of God. The will of God is that we should be saved, and that we should become perfect: He, therefore, intercedes for all that is necessary for our perfection. 11. Why, then, should we be burthened with superfluous cares, and weary ourselves in the multiplicity of our ways, without ever saying, let us rest in peace. God himself invites us to cast all our care on Him; and He complains in Isaiah, with indescribable goodness, that the soul had expended its powers and its treasures on a thousand external objects, when there was so little to do to attain all it need desire. "Wherefore," says God, "do you spend money for what is not bread; and your labour for what satisfies not? Hearken diligently to me, and eat what is good, and let your soul delight itself in fatness." (Isa. 55:2.) Oh! did we but know the blessedness of thus hearkening to God, and how greatly the soul is strengthened by such a course! "Be silent, O all flesh, before the Lord" (Zech. 2:13); all must cease as soon as He appears. But to engage us still farther to an abandonment without reservation, God assures us, by the same Prophet, that we need fear nothing, because he takes a very special care of us; "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yes, she may forget; yet will not I forget you." (Isa. 49:15.) O words full of consolation! Who after that will fear to abandon himself wholly to the guidance of God?
CHAPTER 22. 1-6. Distinction between inward and outward acts; in this state the acts of the soul are inward, but habitual, continued, direct, lasting, deep, simple, unconscious, and resembling a gentle and perpetual sinking into the ocean of Divinity. 7,8. A comparison. 9. How to act when we perceive no attraction. Acts are distinguished into external and internal. External acts are those which appear outwardly, and bear relation to some sensible object, and have no moral character, except such as they derive from the principle from which they proceed. I intend here to speak only of internal acts, those energies of the soul, by which it turns internally towards some objects, and away from others. 2. If during my application to God, I should form a will to change the nature of my act, I should thereby withdraw myself from God and turn to created objects, and that in a greater or less degree according to the strength of the act: and if when I am turned towards the creature, I would return to God, I must necessarily form an act for that purpose; and the more perfect this act is, the more complete is the conversion. Till conversion is perfected, many reiterated acts are necessary; for it is with some progressive, though with others it is instantaneous. My act, however, should consist in a continual turning to God, an exertion of every faculty and power of the soul purely for Him, agreeably to the instructions of the son of Sirach: "Re-unite all the motions of your heart in the holiness of God" (Eccles. 30:24,); and to the example of David, "I will keep my whole strength for you," (Psalm 49:9, vulg.) For we have strayed from our heart by sin, and it is our heart only that God requires: "My son give me your heart, and let your eye observe my ways." (Prov. 23:26.) To give the heart to God, is to have the whole energy of the soul ever centring in Him, that we may be rendered conformable to his will. We must, therefore, continue invariably turned to God, from our first application to Him. But the spirit being unstable, and the soul accustomed to turn to external objects, it is easily distracted. This evil, however, will be counteracted if, on perceiving the wandering, we, by a pure act of
return to God, instantly replace ourselves in Him; and this act subsists as long as the conversion lasts, by the powerful influence of a simple and unfeigned return to God. 3. As many reiterated acts form a habit, the soul contracts the habit of conversion; and that act which was before interrupted and distinct becomes habitual. The soul should not, then, be perplexed about forming an act which already subsists, and which, indeed, it cannot attempt to form without very great difficulty; it even finds that it is withdrawn from its proper state, under pretence of seeking what is in reality acquired, seeing the habit is already formed, and it is confirmed in habitual conversion and habitual love. It is seeking one act by the help of many, instead of continuing attached to God by one simple act alone. We may remark, that at times we form with facility many distant yet simple acts; which shows that we have wandered, and that we reenter our heart after having strayed from it; yet when we have reentered, we should remain there in peace. We err, therefore, in supposing that we must not form acts; we form them continually: but let them be conformable to the degree of our spiritual advancement. 4. The great difficulty with most spiritual people arises from their not clearly comprehending this matter. Now, some acts are transient and distinct, others are continued, and again, some are direct, and others reflective. All cannot form the first, neither are all in a state suited to form the others. The first are adapted to those who have strayed, and who require a distinct exertion, proportioned to the extent of their deviation; if the latter be inconsiderable, an act of the most simple kind is sufficient. 5. By the continued act, I mean that whereby the soul is altogether turned toward God by a direct act, always subsisting, and which it does not renew unless it has been interrupted. The soul being thus turned, is in love, and abides therein; "and he that dwells in love, dwells in God." (1 John 4:16.) The soul then, is it were, exists and rests in the habitual act. It is, however, free from sloth; for there is still an uninterrupted act subsisting, which is a sweet sinking into the Deity, whose attraction becomes more and more powerful. Following this potent attraction, and dwelling in love and love, the
soul sinks continually deeper into that Love, maintaining an activity infinitely more powerful, vigorous, and effectual than what served to accomplish its first return. 6. Now the soul that is thus profoundly and vigorously active, being wholly given up to God, does not perceive this act, because it is direct and not reflective. This is the reason why some, not expressing themselves properly, say, that they make no acts; but it is a mistake, for they were never more truly or nobly active; they should say, that they did not distinguish their acts, and not that they did not act. I grant that they do not act in themselves; but they are drawn, and they follow the attraction. Love is the weight which sinks them. As one falling into the sea, would sink from one depth to another to all eternity, if the sea were infinite, so they, without perceiving their descent, drop with inconceivable swiftness into the lowest deeps. It is, then, improper to say that we do not make acts; all form acts, but the manner of their formation is not alike in all. The mistake arises from this, that all who know they should act, are desirous of acting distinguishably and perceptibly; but this cannot be: sensible acts are for beginners; there are others for those in a more advanced state. To stop in the former, which are weak and of little profit, is to declare ourselves of the latter; as to attempt the latter without having passed through the former, is a no less considerable error. 7. "To everything there is a season" (Eccles 3:1): every state has its commencement, its progress, and its consummation, and it is an unhappy error to stop in the beginning. There is no art but what has its progress; at first, we labour with toil, but at last we reap the fruit of our industry. When the vessel is in port, the mariners are obliged to exert all their strength, that they may clear her thence, and put to sea; but they subsequently turn her with facility as they please. In like manner, while the soul remains in sin and the creature, many labours are needed to effect its freedom; the cables which hold it must be loosed, and then by strong and vigorous efforts it gathers itself inward, pushes off gradually from the old port of Self, and, leaving that behind, proceeds to the interior, the haven so much desired.
8. When the vessel is thus started, as she advances on the sea, she leaves the shore behind; and the farther she departs from the land, the less labour is requisite in moving her forward. At length she begins to get gently under sail, and now proceeds so swiftly in her course, that the oars, which are become useless, are laid aside. How is the pilot now employed? he is content with spreading the sails and holding the rudder. To spread the sails, is to lay ourselves before God in the prayer of simple exposition, to be moved by his Spirit; to hold the rudder, is to restrain our heart from wandering from the true course, recalling it gently, and guiding it steadily by the dictates of the Spirit of God, which gradually gains possession of the heart, just as the breeze by degrees fills the sails and impels the vessel. While the winds are fair, the pilot and the mariners rest from their labours. What progress do they not now secure, without the least fatigue! They make more way now in one hour, while they rest and leave the vessel to the wind, than they did in a length of time by all their former efforts; and even were they now to attempt using the oars, besides greatly fatiguing themselves, they would only retard the vessel by their useless exertions. This is our proper course interiorly, and a short time will advance us by the divine impulsion farther than many reiterated acts of selfexertion. Whoever will try this path, will find it the easiest in the world. 9. If the wind be contrary and blow a storm, we must cast anchor in the sea, to hold the vessel. This anchor is simply trust in God and hope in his goodness, waiting patiently the calming of the tempest and the return of a favourable gale; thus did David: "I waited patiently for the Lord, and he inclined to me, and heard my cry." (Ps. 40:1.) We must therefore be resigned to the Spirit of God, giving ourselves up wholly to his divine guidance.
CHAPTER 23: 1,2. The barrenness of preaching, vice, error, heresies, and all sorts of evils arise from the fact that the people are not instructed in the prayer of the heart; 3-5. Although the way is surer, easier, and fitter for the simple minded. 6-8. Exhortation to pastors to set their flocks on the practice of it, without employing them in studied forms and methodical devotion. If all who laboured for the conversion of others sought to reach them by the heart, introducing them immediately into prayer and the interior life, numberless and permanent conversions would ensue. On the contrary, few and transient fruits must attend that labour which is confined to outward matters, such as burdening the disciple with a thousand precepts for external exercises, instead of leading the soul to Christ by the occupation of the heart in Him. If ministers were solicitous thus to instruct their parishioners, shepherds, while they watched their flocks, would have the spirit of the primitive Christians, and the husbandman at the plough maintain a blessed conversation with his God; the manufacturer, while he exhausted his outward man with labour, would be renewed with inward strength; every species of vice would shortly disappear, and every parishioner become spiritually minded. 2. O when once the heart is gained, how easily is all the rest corrected! this is why God, above all things, requires the heart. By this means alone, we may extirpate the dreadful vices which so prevail among the lower orders, such as drunkenness, blasphemy, lewdness, enmity and theft. Jesus Christ would reign everywhere in peace, and the face of the church would be renewed throughout. The decay of internal piety is unquestionably the source of the various errors that have appeared in the world; all would speedily be overthrown, were inward devotion re-established. Errors take possession of no soul, except such as are deficient in faith and prayer; and if, instead of engaging our wandering brethren in constant disputations, we would but teach them simply to believe, and diligently to pray, we should lead them sweetly to God. O how inexpressibly great is the loss sustained by mankind from the neglect of the interior life! And what an account will those have to
render who are entrusted with the care of souls, and have not discovered and communicated to their flock this hidden treasure! 3. Some excuse themselves by saying, that there is danger in this way, or that simple persons are incapable of comprehending the things of the Spirit. But the oracles of truth affirm the contrary: "The Lord loves those who walk simply." (Prov.12:22, vulg.) But what danger can there be in walking in the only true way, which is Jesus Christ, giving ourselves up to Him, fixing our eye continually on Him, placing all our confidence in his grace, and tending with all the strength of our soul to his purest love? 4. The simple ones, so far from being incapable of this perfection, are, by their docility, innocence, and humility, peculiarly qualified for its attainment; and, as they are not used to reasoning, they are less tenacious of their own opinions. Even from their want of learning, they submit more freely to the teachings of the divine Spirit; whereas others, who are cramped and blinded by self-sufficiency, offer much greater resistance to the operations of grace. We are told in Scripture that "to the simple, God gives the understanding of his law" (Psalm 118:130, vulg.): and we are also assured, that God loves to communicate with them: "The Lord cares for the simple; I was reduced to extremity and He saved me." (Psalm 116:6, 115:6, vulg.) Let spiritual fathers be careful how they prevent their little ones from coming to Christ; He himself said to his apostles, "Let little children come to me, for of such is the kingdom of heaven." (Matt. 9:14.) It was the try of the apostles to prevent children from going to our Lord, which occasioned this command. 5. Man often applies a remedy to the outward body, whilst the disease lies at the heart. The cause of our being so unsuccessful in reforming mankind, especially those of the lower classes, is our beginning with external matters; all our labours in this field, do but produce such fruit as endures not; but if the key of the interior be first given, the exterior would be naturally and easily reformed. Now this is very easy. To teach man to seek God in his heart, to think of Him, to return to Him whenever he finds he has wandered from Him, and to do and suffer all things with a single eye to please Him, is leading the soul to the source of all grace, and causing it to find there everything necessary for
sanctification. 6. I therefore beseech you all, O you that have the care of souls, to put them at once into this way, which is Jesus Christ; nay, it is He himself that conjures you, by all the blood he has shed for those entrusted to you. "Speak to the heart of Jerusalem!" (Isa. 40:2, vulg.) O dispensers of his grace! preachers of his word! ministers of his sacraments! establish his kingdom! - and that it may indeed be established, make Him ruler over the heart! For as it is the heart alone that can oppose his sovereignty, it is by the subjection of the heart that his sovereignty is most highly honoured: "Give glory to the holiness of God, and he shall become your sanctification." (Isa 8:13, vulg.) Compose catechisms expressly to teach prayer, not by reasoning nor by method, for the simple are incapable of that; but to teach the prayer of the heart, not of the understanding; the prayer of God's Spirit, not of man's invention. 7. Alas! by directing them to pray in elaborate forms, and to be curiously critical therein, you create their chief obstacles. The children have been led astray from the best of fathers, by your endeavouring to teach them too refined a language. Go, then, you poor children, to your heavenly Father, speak to him in your natural language; rude and barbarous as it may be, it is not so to Him. A father is better pleased with an address which love and respect have made confused, because he sees that it proceeds from the heart, than he is by a dry and barren harangue, though never so elaborate. The simple and undisguised emotions of love are infinitely more expressive than all language, and all reasoning. 8. Men have desired to love Love by formal rules, and have thus lost much of that love. O how unnecessary is it to teach an art of loving! The language of love is barbarous to him that does not love, but perfectly natural to him that does; and there is no better way to learn how to love God, than to love him. The most ignorant often become the most perfect, because they proceed with more cordiality and simplicity. The Spirit of God needs none of our arrangements; when it pleases Him, He turns shepherds into Prophets, and, so far from excluding any from the temple of prayer, he throws wide the gates that all may enter; while
wisdom is directed to cry aloud in the highways, "Whoso is simple let him turn in hither" (Prov. 9:4); and to the fools she says, "Come eat of my bread, and drink of the wine which I have mingled." (Prov. 9:5.) And does not Jesus Christ himself thank his Father for having "hid these things from the wise and prudent, and revealed them to babes?" (Matt. 9:25.)
CHAPTER 24: On the passive way to Divine Union. It is impossible to attain Divine Union, solely by the way of meditation, or of the affections, or by any devotion, no matter how illuminated. There are many reasons for this, the chief of which are those which follow. 1. According to Scripture, "no man shall see God and live." (Exod. 33:20.) Now all the exercises of discursive prayer, and even of active contemplation, regarded as an end, and not as a mere preparative to what is passive, are still living exercises, by which we cannot see God; that is to say, be united with him. All that is of man and of his doing, be it never so noble, never so exalted, must first be destroyed. St. John relates that there was silence in heaven. (Rev 8:1.) Now heaven represents the ground and centre of the soul, wherein all must be hushed to silence when the majesty of God appears. All the efforts, nay, the very existence, of self, must be destroyed; because nothing is opposite to God, but self, and all the malignity of man is in selfappropriation, as the source of its evil nature; insomuch that the purity of a soul increases in proportion as it loses this self-hood; and what was a fault while the soul lived in self-appropriation, is no longer such, after it has acquired purity and innocence, by departing from that selfhood, which caused the dissimilitude between it and God. 2. To unite two things so opposite as the purity of God and the impurity of the creature, the simplicity of God and the multiplicity of man, much more is requisite than the efforts of the creature. Nothing less than an efficacious operation of the Almighty can ever do this; for two things must have some relation or similarity before they can become one; as the impurity of dross cannot be united with the purity of gold.
3. What, then, does God do? He sends his own Wisdom before Him, as fire shall be sent on the earth, to destroy by its activity all that is impure; and as nothing can resist the power of that fire, but it consumes everything, so this Wisdom destroys all the impurities of the creature, in order to dispose it for divine union. The impurity which is so fatal to union consists in self-appropriation and activity. Self-appropriation; because it is the source and fountain of all that defilement which can never be allied to essential purity; as the rays of the sun may shine, indeed, on mire, but can never be united with it. Activity; for God being in an infinite stillness, the soul, in order to be united to Him, must participate of his stillness, else the contrariety between stillness and activity would prevent assimilation. Therefore, the soul can never arrive at divine union but in the rest of its will; nor can it ever become one with God, but by being reestablished in central rest and in the purity of its first creation. 4. God purifies the soul by his Wisdom, as refiners do metals in the furnace. Gold can only be purified by fire, which gradually consumes all that is earthy and foreign, and separates it from the metal. It is not sufficient to fit it for use that the earthy part should be changed into gold; it must then be melted and dissolved by the force of fire, to separate from the mass every drossy or alien particle; and must be again and again cast into the furnace, until it has lost every trace of pollution, and every possibility of being farther purified. The goldsmith cannot now discover any adulterate mixture, because of its perfect purity and simplicity. The fire no longer touches it; and were it to remain an age in the furnace, its spotlessness would not be increased, nor its substance diminished. It is then fit for the most exquisite workmanship, and if, thereafter, this gold seem obscured or defiled, it is nothing more than an accidental impurity occasioned by the contact of some foreign body, and is only superficial; it is no hindrance to its employment, and is widely different from its former debasement, which was hidden in the ground of its nature, and, as it were, identified with it. Those, however, who are uninstructed, seeing the pure gold sullied by some external pollution, would be disposed to prefer an impure and gross metal, that appeared superficially bright and polished.
5. Farther, the pure and the impure gold are not mingled; before they can be united, they must be equally refined; the goldsmith cannot mix dross and gold. What will he do, then? He will purge out the dross with fire, so that the inferior may become as pure as the other, and then they may be united. This is what Paul means, when he declares that "the fire shall try every man's work of what sort it is" (1 Cor 3:3); he adds, "If any man's work be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire." He here intimates, that there are works so degraded by impure mixtures, that though the mercy of God accepts them, yet they must pass through the fire, to be purged from self; and it is in this sense that God is said to examine and judge our righteousness, because that by the deeds of the law there shall no flesh be justified; but by the righteousness of God, which is by faith in Jesus Christ. (Rom 3:20, etc.) 6. Thus we may see that the divine justice and wisdom, like a pitiless and devouring fire, must destroy all that is earthly, sensual, and carnal, and all self-activity, before the soul can be united to its God. Now, this can never be accomplished by the industry of the creature; on the contrary, he always submits to it with reluctance; because, as I have said, he is so enamoured of self, and so fearful of its destruction, that did not God act on him powerfully and with authority, he would never consent. 7. It may, perhaps, be objected here, that as God never robs man of his free will, he can always resist the divine operations; and that I therefore err in saying God acts absolutely, and without the consent of man. Let me, however, explain. By man's giving a passive consent, God, without usurpation, may assume full power and an entire guidance; for having, in the beginning of his conversion, made an unreserved surrender of himself to all that God wills of him or by him, he thereby gave an active consent to whatever God might afterwards require. But when God begins to burn, destroy, and purify, the soul does not perceive that these operations are intended for its good, but rather supposes the contrary; and, as the gold at first seems rather to blacken than brighten in the fire, so it conceives that its purity is lost; insomuch, that if an active and explicit consent were then required,
the soul could scarcely give it, nay would often withhold it. All it does is to remain firm in its passive consent, enduring as patiently as possible all these divine operations, which it is neither able nor desirous to obstruct. 8. In this manner, therefore, the soul is purified from all its selforiginated, distinct, perceptible, and multiplied operations, which constitute a great dissimilitude between it and God; it is rendered by degrees conform, and then uniform; and the passive capacity of the creature is elevated, ennobled, and enlarged, though in a secret and hidden manner, hence called mystical; but in all these operations the soul must concur passively. It is true, indeed, that in the beginning its activity is requisite; from which, however, as the divine operations become stronger, it must gradually cease; yielding itself up to the impulse of the divine Spirit, till it is wholly absorbed in Him. But this is a process which lasts a long time. 9. We do not, then, say, as some have supposed, that there is no need of activity; since, on the contrary, it is the gate; at which, however, we should not always tarry, since we ought to tend towards ultimate perfection, which is impracticable except the first helps are laid aside; for however necessary they may have been at the entrance of the road, they afterwards become greatly detrimental to those who adhere to them obstinately, preventing them from ever attaining the end. This made Paul say, "Forgetting those things which are behind, and reaching forth to those which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." (Phil 3:13.) Would you not say that he had lost his senses, who, having undertaken a journey, should settle at the first inn, because he had been told that many travellers had come that way, that some had lodged there, and that the masters of the house dwelt there? All that we wish, then, is, that souls would press toward the end, taking the shortest and easiest road, and not stopping at the first stage. Let them follow the counsel and example of St. Paul, and suffer themselves to be led by the Spirit of God, (Rom 8:14,) which will infallibly conduct them to the end of their creation, the enjoyment of God. 10. But while we confess that the enjoyment of God is the end for which alone we were created, and that every soul that does not attain
divine union and the purity of its creation in this life, can only be saved as by fire, how strange it is, that we should dread and avoid the process; as if that could be the cause of evil and imperfection in the present life, which is to produce the perfection of glory in the life to come. 11. None can be ignorant that God is the Supreme Good; that essential blessedness consists in union with Him; that the saints differ in glory, according as the union is more or less perfect; and that the soul cannot attain this union by the mere activity of its own powers, since God communicates Himself to the soul, in proportion as its passive capacity is great, noble and extensive. We can only be united to God in simplicity and passivity, and as this union is beatitude itself, the way that leads us in this passivity cannot be evil, but must be the most free from danger, and the best. 12. This way is not dangerous. Would Jesus Christ have made this the most perfect and necessary of all ways, had it been so? No! all can travel it; and as all are called to happiness, all are likewise called to the enjoyment of God, both in this life and the next, for that alone is happiness. I say the enjoyment of God himself, and not of his gifts; these latter do not constitute essential beatitude, as they cannot fully content the soul; it is so noble and so great, that the most exalted gifts of God cannot make it happy, unless the Giver also gives Himself. Now the whole desire of the Divine Being is to give Himself to every creature, according to the capacity with which it is endowed; and yet, alas! how reluctantly man suffers himself to be drawn to God! how fearful is he to prepare for divine union! 13. Some say, that we must not place ourselves in this state. I grant it; but I say also, that no creature could ever do it; since it would not be possible for any, by all their own efforts, to unite themselves to God; it is He alone must do it. It is altogether idle, then, to exclaim against those who are self-united, as such a thing cannot be. They say again, that some may feign to have attained this state. None can any more feign this, than the wretch who is on the point of perishing with hunger can, for any length of time at least, feign to be full and satisfied. Some wish or word, some sigh or sign, will inevitably escape him, and betray that he is far from being satisfied. Since then none can attain
this end by their own labour, we do not pretend to introduce any into it, but only to point out the way that leads to it: begging all not to become attached to the inns on the road, external practices, which must all be left behind when the signal is given. The experienced instructor knows this, points to the water of life, and lends his aid to obtain it. Would it not be an unjustifiable cruelty to show a spring to a thirsty man, then bind him so that he could not reach it, and let him die of thirst? 14. This is just what is done every day. Let us all agree in the way, as we all agree in the end, which is evident and incontrovertible. The way has its beginning, process, and termination; and the nearer we approach the consummation, the farther is the beginning behind us; it is only by leaving the one, that we can arrive at the other. You cannot get from the entrance to a distant place, without passing over the intermediate space, and, if the end be good, holy, and necessary, and the entrance also good, why should the necessary passage, the direct road leading from the one to the other, be evil? O the blindness of the greater part of mankind, who pride themselves on science and wisdom! How true is it, O my God, that you have hid these things from the wise and prudent, and have revealed them to babes!
CONCISE VIEW OF THE WAY TO GOD; AND OF THE STATE OF UNION BY MADAME GUYON "And the glory You gave me, I have given to them; that they may be one even as we are one, (I in them and You in me,) that they may be made perfect in one." - John 17
PART 1: ON THE WAY TO GOD CHAPTER 1:
THE FIRST DEGREE: CONVERSION. 1. The first degree is the return of the soul to God, when, being truly converted, it begins to live by grace.
CHAPTER 2: THE SECOND DEGREE: THE EFFECTUAL TOUCH IN THE WILL. 2. The soul then receives an effectual touch in the will, which invites it to recollection, and instructs it that God is within, and must be sought there; that He is present in the heart, and must be there enjoyed. 3. This discovery, in the beginning, is the source of very great joy to the soul, as it is an intimation or pledge of happiness to come; in its very commencement, the road it is to pursue is opened and is shown to be that of the inward life. This knowledge is the more admirable, as it is the spring of all the happiness of the soul, and the solid foundation of interior progress; for those souls who tend toward God merely by the intellect, even though they should enjoy a somewhat spiritual contemplation, yet can never enter into intimate union, if they do not quit that path and enter this of the inward touch, where the whole working is in the will. 4. Those who are led in this way, though conducted by a blind abandonment, yet experience a savory knowledge. They never walk by the light of the intellect, like the former, who receive distinct lights to guide them, and who, having a clear view of the road, never enter those impenetrable passes of the hidden will which are reserved for the latter. The former proceed on the evidence furnished by their illuminations, assisted by their reason, and they do well; but the latter
are destined to pursue blindly an unknown course, which, nevertheless, appears perfectly natural to them, although they seem obliged to feel their way. They go, however, with more certainty than the others, who are subject to be misled in their intellectual illuminations; but these are guided by a supreme Will which conducts them howsoever it will. And further, all the more immediate operations are performed in the centre of the soul, that is, in the three powers reduced to the unity of the will, where they are all absorbed, insensibly following the path prescribed for them by that touch to which we have before referred. 5. These latter are those who pursue the way of Faith and absolute Abandonment. They have neither relish nor liberty for any other path; all else constrains and embarrasses them. They dwell in greater aridities than the others, for as there is nothing distinct to which their minds are attached, their thoughts often wander and have nothing to fix them. And as there are differences in souls, some having more sensible delights, and others being drier, so it is with those who are led by the will; the former sort have more relish and less solid acquirement, and should restrain their too eager disposition, and let their emotions pass, even when they seem burning with love; the latter seem harder and more insensible, and their state appears altogether natural; nevertheless, there is a delicate something in the depth of the will, which serves to nourish them, and which is, as it were, the condensed essence of what the others experience in the intellect and in ardour of purpose. 6. Still, as this support is exceedingly delicate, it often becomes imperceptible, and is hidden by the slightest thing. This gives rise to great suffering, especially in times of tribulation and temptation; for as the relish and support are delicate and concealed, the will partakes of the same character in a high degree, so that such souls have none of those strong wills. Their state is more indifferent and insensible, and their way more equable; but this does not hinder them from having as severe and even more serious trouble than others; for nothing being done in them by impulse, everything takes place, as it were, naturally, and their feeble, insensible, hidden wills cannot be found, to make head against their foes. Their fidelity, however, often excels that of the
others. Notice the striking difference between Peter and John; one seems to be overflowing with extraordinary zeal, and falls away at the voice of a maid-servant; the other makes no external manifestation, and remains faithful to the end. 7. You will ask me, then, if these souls are urged on by no violent influence, but walk in blindness, do they do the will of God? They do, more truly, although they have no distinct assurance of it; His will is engraved in indelible characters on their very inmost recesses, so that they do with a cold and languid, but firm and inviolable, abandonment, what the others do by the drawings of an exquisite delight. 8. Thus they go on under the influence of this divine touch, from one degree to another, by a faith more or less sensibly savory, and experience constant alternations of aridity and enjoyment of the presence of God, but ever finding that the enjoyment becomes continually deeper and less perceptible, and thus more delicate and interior. They discover, too, that in the midst of their aridity, and without any distinct illumination, they are not the less enlightened; for this state is luminous in itself, though dark to the soul that dwells in it. And so true is this, that they find themselves more acquainted with the truth; I mean that truth implanted in their interior, and which causes everything to yield to the Will of God. This divine Will becomes more familiar to them, and they are enabled, in their insipid way, to penetrate a thousand mysteries that never could have been discovered by the light of reason and knowledge. They are insensibly and gradually preparing, without being aware of it, for the states that are to follow. 9. The trials of this state are alternations of dryness and facility. The former purified the attachment or tendency and natural relish that we have for the enjoyment of God. So that the whole of this degree is passed in these alternations of enjoyment, aridity, and facility, without any intermixture of temptations, except very transitory ones, or certain faults; for in every state, from the beginning onward, the faults of nature are much more liable to overtake us in times of aridity than in seasons of interior joy, when the unction of grace secures us from a thousand evils. In all the preceding states thus far, the soul is engaged
in combatting its evil habits, and in endeavouring to overcome them by all sorts of painful self denial. 10. In the beginning, when God turned its look inward, he so influenced it against itself, that it was obliged to cut off all its enjoyments, even the most innocent, and to load itself with every kind of affliction. God gives no respite to some in this regard, until the life of Nature, that is, of the exterior senses as manifested in appetites, likes and dislikes, is wholly destroyed. 11. This destruction of the appetites and dislikes of the outward senses, belongs to the second degree, which I have called the effectual touch in the will, and in which the highest and greatest virtue is practised, especially when the inward drawing is vigorous and the unction very savory. For there is no sort of contrivance that God does not discover to the soul, to enable it to conquer and overcome self in everything; so that at length, by this constant practice, accompanied by the gracious unction before referred to, the spirit gets the upper hand of nature, and the interior part comes under subjection without resistance. There is, then, no further trouble from this source, any more than if all external feeling had been taken away. This state is mistaken, by those who are but little enlightened, for a state of death; it is, indeed, the death of the senses, but there is yet a long way to that of the spirit.
CHAPTER 3: THE THIRD DEGREE: PASSIVITY AND INTERIOR SACRIFICE. 12. When we have for some time enjoyed the repose of a victory that has cost us so much trouble, and suppose ourselves forever relieved from an enemy whose whole power has been destroyed, we enter into the third degree, next in order to the other, which is a way of faith more or less savory, according to the state. We enter into a condition of alternate dryness and facility, as I have stated, and in this dryness, the soul perceives certain exterior weaknesses, natural defects, which, though slight, take it by surprise; it feels, too, that the strength it had received for the struggle, is dying away. This is caused by the loss of our active, inward force; for although the soul, in the second degree, imagines itself to be in silence before God, it is not entirely so. It does
not speak, indeed, either in heart or by mouth, but it is in an active striving after God and constant outbreathing of love, so that, being the subject of the most powerful amorous activity, exerted by the Divine Love towards Himself, it is continually leaping, as it were, towards its object, and its activity is accompanied by a delightful and almost constant peace. As it is from this activity of love that we acquire the strength to overcome nature, it is then that we practice the greatest virtues and most severe mortifications. 13. But just in proportion as this activity decays, and is lost in an amorous passivity, so does our strength of resistance sink and diminish, and, as this degree advances, and the soul becomes more and more passive, it becomes more and more powerless in combat. As God becomes strong within, so do we become weak. Some regard this impossibility of resistance as a great temptation, but they do not see that all our labour, aided and assisted by grace, can only conquer our outward senses, after which God takes gradual possession of our interior, and becomes Himself our purifier. And as He required all our watchfulness while He continued us in amorous activity, so He now requires all our fidelity to let Him work, while He begins to render Himself Lord by the subjection of the flesh to the Spirit. 14. For it must be observed that all our outward perfection depends on, and must follow the inward; so that when we are employed in active devotion, however simple, we are actively engaged against ourselves just as simply. 15. The second degree accomplishes the destruction of the outward senses, the third, that of the inward, and this is brought about by means of this savory passivity. But as God is then working within, He seems to neglect the outward, and hence the reappearance of defects, though feebly and only in a time of aridity, which we thought extinct. 16. The nearer we approach the termination of the third degree, the longer and more frequent are our aridities, and the greater our weakness. This is a purification which serves to destroy our internal feelings, as the amorous activity put an end to our external, and in each degree, there are alternations of dryness and enjoyment. The dryness serves as a purifier from its barrenness and weakness. As
soon as we cease, from inability, to practice mortifications of our own fashioning, those of Providence take their place - the crosses which God dispenses according to our degree. These are not chosen by the soul; but the soul, under the interior guidance of God, receives such as He appoints.
CHAPTER 4 THE FOURTH DEGREE: NAKED FAITH. 17. The fourth degree is naked faith; here we have nothing but inward and outward desolation; for the one always follows the other. 18. Every degree has its beginning, progress, and consummation. 19. All that has hitherto been granted and acquired with so much labour, is here gradually taken away. 20. This degree is the longest, and only ends with total death, if the soul be willing to be so desolated as to die wholly to self. For there is an infinite number of souls that never pass the first degrees, and of those who reach the present state there are very few in whom its perfect work is accomplished. 21. This desolation takes place in some with violence, and although they suffer more distress than others, yet they have less reason to complain, for the very severity of their affliction is a sort of consolation. There are others who experience only a feebleness and a kind of disgust for everything, which has the appearance of being a failure in duty and unwillingness to obey. 22. We are first deprived of our voluntary works, and become unable to do what we did in the preceding degrees; and as this increases, we begin to feel a general inability in respect to everything, which, instead of diminishing, enlarges day by day. This weakness and inability gradually taking possession of us, we enter on a condition in which we say: "For what I do is not what I wish; for I do not do what I want; but what I hate, that do I." (Rom. 7:15.) 23. After being thus deprived of all things, both inward and outward, which are not essential, the work begins on those which are; and in proportion as the virtuous life becoming a Christian, which we regarded with so much complacency, disappears, we are likewise spoiled of a certain interior delight and substantial support. As this