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We seem to have left the little dove a long way
behind, but we have not done so in reality, for these
very trials enable it to make a higher flight. So let
us now begin to treat of the way in which the Spouse
deals with it, and see how, before it is wholly one
with Him, He fills it with fervent desire, by means
so delicate that the soul itself does not understand
them, nor do I think I shall succeed in describing
them in such a way as to be understood, except by
those who have experienced it; for these are
influences so delicate and subtle that they proceed
from the very depth of the heart and I know no
comparison that I can make which will fit the case.
All this is very different from what one can achieve
in earthly maters, and even from the consolations
which have been described. For often when a person is
quite unprepared for such a thing, and is not even
thinking of God, he is awakened by His Majesty, as
though by a rushing comet or a thunderclap. Although
no sound is heard,[6] the soul is very well aware
that it has been called by God, so much so that
sometimes, especially at first, it begins to tremble
and complain, though it feels nothing that causes it
affliction. It is conscious of having been most
delectably wounded, but cannot say how or by whom;
but it is certain that this is a precious experience
and it would be glad if it were never to be healed of
that wound. It complains to its Spouse with words of
love, and even cries aloud, being unable to help
itself, for it realizes that He is present but will
not manifest Himself in such a way as to allow it to
enjoy Him, and this is a great grief, though a sweet
and delectable one; even if it should desire not to
suffer it, it would have no choice -- but in any case
it never would so desire. It is much more satisfying
to a soul than is the delectable absorption, devoid
of distress, which occurs in the Prayer of Quiet.
I am straining every nerve,[7] sisters, to explain to
you this operation of love, yet I do not know any way
of doing so. For it seems a contradiction to say that
the Beloved is making it very clear that He is with
the soul and seems to be giving it such a clear sign
that He is calling it that it cannot doubt the fact,
and that the call is so penetrating that it cannot
fail to hear Him. For the Spouse, Who is in the
seventh Mansion, seems to be calling the soul in a
way which involves no clear utterance of speech, and
none of the inhabitants of the other Mansions -- the
senses, the imagination or the faculties -- dares to
stir. Oh, my powerful God, how great are Thy secrets,
and how different are spiritual things from any that
can be seen or understood here below. There is no way
of describing this favour, small though it is by
comparison with the signal favours which souls are
granted by Thee.
So powerful is the effect of this upon the soul that
it becomes consumed with desire, yet cannot think
what to ask, so clearly conscious is it of the
presence of its God. Now, if this is so, you will ask
me what it desires or what causes it distress. What
greater blessing can it wish for? I cannot say; I
know that this distress seems to penetrate to its
very bowels; and that, when He that has wounded it
draws out the arrow, the bowels seem to come with it,
so deeply does it feel this love.
I have just been wondering if my God could be
described as the fire in a lighted brazier, from
which some spark will fly out and touch the soul, in
such a way that it will be able to feel the burning
heat of the fire; but, as the fire is not hot enough
to burn it up, and the experience is very delectable,
the soul continues to feel that pain and the mere
touch suffices to produce that effect in it. This
seems the best comparison that I have been able to
find, for this delectable pain, which is not really
pain, is not continuous: sometimes it lasts for a
long time, while sometimes it comes suddenly to an
end, according to the way in which the Lord is
pleased to bestow it, for it is a thing which no
human means can procure. Although occasionally the
experience lasts for a certain length of time, it
goes and comes again; it is, in short, never
permanent, and for that reason it never completely
enkindles the soul; for, just as the soul is about to
become enkindled, the spark dies, and leaves the soul
yearning once again to suffer that loving pain of
which it is the cause.
It cannot for a moment be supposed that this is a
phenomenon which has its source in the physical
nature, or that it is caused by melancholy, or that
it is a deception of the devil, or a mere fancy. It
is perfectly clear that it is a movement of which the
source is the Lord, Who is unchangeable; and its
effects are not like those of other devotions whose
genuineness we doubt because of the intense
absorption of the joy which we experience. Here all
the senses and faculties are active, and there is no
absorption; they are on the alert to discover what
can be happening, and, so far as I can see, they
cause no disturbance, and can neither increase this
delectable pain nor remove it.
Anyone to whom Our Lord has granted this favour
will recognize the fact on reading this; he must give
Him most heartfelt thanks and must not fear that it
may be deception; let his chief fear be rather lest
he show ingratitude for so great a favour, and let
him endeavour to serve God and to grow better all his
life long and he will see the result of this and find
himself receiving more and more. One person who was
granted this favour spent several years in the
enjoyment of it and so completely did it satisfy her
that, if she had served the Lord for very many years
by suffering great trials, she would have felt well
rewarded. May He be blessed for ever and ever. Amen.
It may be that you wonder why greater security can be
felt about this than about other things. For the
following reasons, I think. First, because so
delectable a pain can never be bestowed upon the soul
by the devil: he can give pleasures and delights
which seem to be spiritual, but it is beyond his
power to unite pain -- and such a great pain! -- with
tranquillity and joy in the soul; for all his powers
are in the external sphere, and, when he causes pain,
it is never, to my mind, delectable or peaceful, but
restless and combative. Secondly, this
delectable tempest comes from another region than
those over which he has authority. Thirdly,
great advantages accrue to the soul, which, as a
general rule, becomes filled with a determination to
suffer for God's sake and to desire to have many
trials to endure, and to be very much more resolute
in withdrawing from the pleasures and intercourse of
this world, and other things like them.
That this is no fancy is very evident; on other
occasions the devil may create fancies of the kind,
but he will never be able to counterfeit this. It is
so wonderful a thing that it cannot possibly be
created by the fancy (I mean, one cannot think it is
there when it is not) nor can the soul doubt that it
is there; if any doubt about it remains -- I mean, if
the soul doubts whether or no it has experienced it
-- it can be sure that the impulses are not genuine,
for we perceive it as clearly as we hear a loud voice
with our ears. Nor is there any possible way in which
it can be due to melancholy, for the fancies created
by melancholy exist only in the imagination, whereas
this proceeds from the interior of the soul. I may
conceivably be mistaken; but, until I hear arguments
to the contrary from someone who understands the
matter, I shall always be of this opinion; I know,
for example, of a person who was terribly afraid of
being deceived in this way, and yet who never had any
fears about this kind of prayer.
Our Lord, too, has other methods of awakening the
soul. Quite unexpectedly, when engaged in vocal
prayer and not thinking of interior things, it seems,
in some wonderful way, to catch fire. It is just as
though there suddenly assailed it a fragrance so
powerful that it diffused itself through all the
senses or something of that kind (I do not say it is
a fragrance; I merely make the comparison) in order
to convey to it the consciousness that the Spouse is
there. The soul is moved by a delectable desire to
enjoy Him and this disposes it to make many acts and
to sing praises to Our Lord. The source of this
favour is that already referred to; but there is
nothing here that causes pain, nor are the soul's
desires to enjoy God in any way painful. This is what
is most usually felt by the soul. For several of the
reasons already alleged I do not think there is much
reason here for fear; one must endeavour to receive
this favour and give thanks for it.
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