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You will think, sisters, that these souls to whom
the Lord communicates Himself in so special a way (I
am speaking now particularly to those who have not
attained these favours, for if they have been granted
the enjoyment of such favours by God, they will know
what I am about to say) will by now be so sure that
they are to enjoy Him for ever that they will have no
reason to fear or to weep for their sins. This will
be a very great mistake, for, the more they receive
from our God, the greater grows their sorrow for sin;
I believe myself that this will never leave us until
we reach that place where nothing can cause us
affliction.
It is true that this sorrow can be more oppressive at
one time than at another, and also that it is of
different kinds, for the soul does not now think of
the pain which it is bound to suffer on account of
its sins, but only of how ungrateful it has been to
Him Whom it owes so much, and Who so greatly merits
our service. For through these manifestations of His
greatness which He communicates to it the soul gains
a much deeper knowledge of the greatness of God. It
is aghast at having been so bold; it weeps for its
lack of reverence; its foolish mistakes in the past
seem to it to have been so gross that it cannot stop
grieving, when it remembers that it forsook so great
a Majesty for things so base.
It thinks of this much more than of the favours it
receives, great as they are like those which we have
described and like those which remain to be described
later. It is as if a mighty river were running
through the soul and from time to time bringing these
favours with it. But its sins are like the river's
slimy bed; they are always fresh in its memory, and
this is a heavy cross to it.
I know of a person who had ceased wishing she might
die so as to see God, but was desiring death in order
that she might not suffer such constant distress at
the thought of her ingratitude to One to Whom her
debts were so great. She thought nobody's evil deeds
could equal hers, for she believed there was no one
with whom God had borne for so long and to whom He
had shown so many favours.
With regard to fear of hell, these souls have none;
they are sometimes sorely oppressed by the thought
that they may lose God, but this happens seldom.
Their sole fear is that God may let them out of His
hand and that they may then offend Him, and thus find
themselves in as miserable a state as before. They
have no anxiety about their own pain or glory. If
they desire not to stay long in Purgatory, it is less
for the pain which they will have to suffer than
because while they are there they will not be with
God.
However favoured by God a soul may be, I should not
think it secure were it to forget the miserable state
it was once in, for, distressing though the
reflection is, it is often profitable. Perhaps it is
because I myself have been so wicked that I feel like
this and for that reason always keep it in mind;
those who have been good will have nothing to grieve
for, although for as long as we live in this mortal
body we shall always have failures. It affords us no
relief from this distress to reflect that Our Lord
has forgiven and forgotten our sins; in fact the
thought of so much goodness and of favours granted to
one who has merited only hell makes the distress
greater.
I think these reflections must have been a regular
martyrdom for Saint Peter and for the Magdalen;
because, as their love was so great and they had
received so many favours and had learned to
understand the greatness and majesty of God, they
would find them terribly hard to bear, and must have
been moved with the deepest emotion.
You will also think that anyone who enjoys such
sublime favours will not engage in meditation on the
most sacred Humanity of Our Lord Jesus Christ,
because by that time he will be wholly proficient in
love. This is a thing of which I have written at
length elsewhere,[35] and, although I have been
contradicted about it and told that I do not
understand it, because these are paths along which
Our Lord leads us, and that, when we have got over
the first stages, we shall do better to occupy
ourselves with matters concerning the Godhead and to
flee from corporeal things, they will certainly not
make me admit that this is a good way.
I may be wrong and we may all be meaning the same
thing; but it was clear to me that the devil was
trying to deceive me in this way, and I have had to
learn my lesson. So, although I have often spoken
about this,[36] I propose to speak to you about it
again, so that you may walk very warily. And observe
that I am going so far as to advise you not to
believe anyone who tells you otherwise. I will try to
explain myself better than I did before. If by any
chance a certain person has written about it, as he
said he would, it is to be hoped that he has
explained it more fully; to write about it in a
general way to those of us who are not very
intelligent may do a great deal of harm.
Some souls also imagine that they cannot dwell upon
the Passion, in which case they will be able still
less to meditate upon the most sacred Virgin and the
lives of the saints, the remembrance of whom brings
us such great profit and encouragement. I cannot
conceive what they are thinking of; for, though
angelic spirits, freed from everything corporeal, may
remain permanently enkindled in love, this is not
possible for those of us who live in this mortal
body.
We need to cultivate, and think upon, and seek the
companionship of those who, though living on earth
like ourselves, have accomplished such great deeds
for God; the last thing we should do is to withdraw
of set purpose from our greatest help and blessing,
which is the most sacred Humanity of Our Lord Jesus
Christ. I cannot believe that people can really do
this; it must be that they do not understand
themselves and thus do harm to themselves and to
others. At any rate, I can assure them that they will
not enter these last two Mansions; for, if they lose
their Guide, the good Jesus, they will be unable to
find their way; they will do well if they are able to
remain securely in the other Mansions. For the Lord
Himself says that He is the Way;[37] the Lord also
says that He is light[38] and that no one can come to
the Father save by Him;[39] and "he that seeth Me
seeth my Father."[40] It may be said that these words
have another meaning. I do not know of any such
meaning myself; I have got on very well with the
meaning which my soul always feels to be the true
one.
There are some people (and a great many of them have
spoken to me about this) on whom Our Lord bestows
perfect contemplation and who would like to remain in
possession of it for ever. That is impossible; but
they retain something of this Divine favour, with the
result that they can no longer meditate upon the
mysteries of the Passion and the life of Christ, as
they could before. I do not know the reason for this,
but it is quite a common experience in such cases for
the understanding to be less apt for meditation. I
think the reason must be that the whole aim of
meditation is to seek God, and once He is found, and
the soul grows accustomed to seeking Him again by
means of the will, it has no desire to fatigue itself
with intellectual labour. It also seems to me that,
as the will is now enkindled, this generous faculty
would have no desire to make use of that other
faculty,[41] even if it could. There would be nothing
wrong in its setting it aside, but it is impossible
for it to do so, especially before the soul has
reached these last Mansions, and it will only lose
time by attempting it, for the aid of the
understanding is often needed for the enkindling of
the will.
Note this point, sisters, for it is important, so I
will explain it further. The soul is desirous of
employing itself wholly in love and it would be glad
if it could meditate on nothing else. But this it
cannot do even if it so desires; for, though the will
is not dead, the fire which habitually kindles it is
going out, and, if it is to give off heat of itself,
it needs someone to fan it into flame. Would it be a
good thing for the soul to remain in that state of
aridity, hoping for fire to come down from Heaven to
burn up this sacrifice of itself which it is making
to God as did our father Elias?[42] No, certainly
not; nor is it a good thing to expect miracles: the
Lord will perform them for this soul when He sees fit
to do so, as has been said and as will be said again
later. But His Majesty wants us to realize our
wickedness, which makes us unworthy of their being
wrought, and to do everything we possibly can to come
to our own aid. And I believe myself that, however
sublime our prayer may be, we shall have to do this
until we die.
It is true that anyone whom Our Lord brings to the
seventh Mansion very rarely, or never, needs to
engage in this activity, for the reason that I shall
set down, if I remember to do so, when I come to deal
with that Mansion, where in a wonderful way the soul
never ceases to walk with Christ our Lord but is ever
in the company of both His Divine and His human
nature. When, therefore, the aforementioned fire is
not kindled in the will, and the presence of God is
not felt, we must needs seek it, since this is His
Majesty's desire, as the Bride sought it in the
Songs.[43] Let us ask the creatures who made them, as
Saint Augustine says that he did (in his Meditations
or Confessions,[44] I think) and let us not be so
foolish as to lose time by waiting to receive what
has been given us once already.
At first it may be that the Lord will not give it
us, for as long as a year, or even for many years:
His Majesty knows why; it is not our business to want
to know, nor is there any reason why we should. Since
we know the way we have to take to please God --
namely, that of keeping His commandments and counsels
-- let us be very diligent in doing this, and in
meditating upon His life and death, and upon all that
we owe Him; and let the rest come when the Lord
wills.
Such people will reply that they cannot stop to
meditate upon these things, and here they may to some
extent be right, for the reason already given. You
know, of course, that it is one thing to reason with
the understanding and quite another for the memory to
represent truths to the understanding. You will say,
perhaps, that you do not understand me, and it may
very well be that I do not understand the matter
myself sufficiently to be able to explain it; but I
will deal with it as well as I can.
By meditation I mean prolonged reasoning with the
understanding, in this way. We begin by thinking of
the favour which God bestowed upon us by giving us
His only Son; and we do not stop there but proceed to
consider the mysteries of His whole glorious life. Or
we begin with the prayer in the Garden and go on
rehearsing the events that follow until we come to
the Crucifixion. Or we take one episode of the
Passion -- Christ's arrest, let us say -- and go over
this mystery in our mind, meditating in detail upon
the points in it which we need to think over and to
try to realize, such as the treason of Judas, the
flight of the Apostles, and so on. This is an
admirable and a most meritorious kind of prayer.
This is the kind of prayer I was referring to which
those whom God has raised to supernatural things and
to perfect contemplation are right in saying they
cannot practise. As I have said, I do not know why
this should be the case; but as a rule they are in
fact unable to do so. A man will not be right,
however, to say that he cannot dwell upon these
mysteries, for he often has them in his mind,
especially when they are being celebrated by the
Catholic Church; nor is it possible that a soul which
has received so much from God should forget all these
precious signs of His love, for they are living
sparks which will enkindle the soul more and more in
its love for Our Lord.
But these mysteries will not be apprehended by the
understanding: the soul will understand them in a
more perfect way. First, the understanding will
picture them to itself, and then they will be
impressed upon the memory, so that the mere sight of
the Lord on His knees, in the Garden, covered with
that terrible sweat, will suffice us, not merely for
an hour, but for many days. We consider, with a
simple regard, Who He is and how ungrateful we have
been to One Who has borne such pain for us. Then the
will is aroused, not perhaps with deep emotion but
with a desire to make some kind of return for this
great favour, and to suffer something for One Who has
suffered so much Himself. And so it is with other
subjects, in which both memory and understanding will
have a place. This, I think, is why the soul cannot
reason properly about the Passion, and it is because
of this that it believes itself unable to meditate
upon it at all.
But if it does not already meditate in this way, it
will be well advised to attempt to do so; for I know
that the most sublime kind of prayer will be no
obstacle to it and I believe omission to practise it
often would be a great mistake. If while the soul is
meditating the Lord should suspend it, well and good;
for in that case He will make it cease meditation
even against its own will.
I consider it quite certain that this method of
procedure is no hindrance to the soul but a great
help to it in everything that is good; whereas, if it
laboured hard at meditation in the way I have already
described, this would indeed be a hindrance -- in
fact, I believe such labour is impossible for a
person who has attained greater heights. This may not
be so with everyone, since God leads souls by many
ways, but those who are unable to take this road
should not be condemned or judged incapable of
enjoying the great blessings contained in the
mysteries of Jesus Christ our Good. No one, however
spiritual, will persuade me that to neglect these
mysteries can be profitable for him.
Some souls, at the beginning of the spiritual life,
or even when well advanced in it, get as far as the
Prayer of Quiet, and are about to enjoy the favours
and consolations given by the Lord in that state, and
then think it would be a very great thing to be
enjoying these gifts all the time. Let them take my
advice, and become less absorbed in them, as I have
said elsewhere.[45] For life is long and there are
many trials in it and we have need to look at Christ
our Pattern, and also at His Apostles and Saints, and
to reflect how they bore these trials, so that we,
too, may bear them perfectly. The good Jesus is too
good company for us to forsake Him and His most
sacred Mother. He is very glad when we grieve for His
afflictions although sometimes we may be forsaking
our own pleasures and consolations in order to do so
-- though for that matter, daughters, consolations in
prayer are not so frequent that there is not time for
everything.
If anyone told me that she experienced them
continuously (I mean so continuously that she could
never meditate in the way I have described) I should
consider it suspicious. Keep on with your meditation,
then, and endeavour to be free from this error, and
make every effort to avoid this absorption. If your
efforts are not sufficient, tell the prioress, in
order that she may give you some work which will keep
you so busy that this danger will no longer exist.
Any continuous exposure to it would be very bad for
the brain and the head, if nothing worse.
I think I have explained what it is well for you to
know -- namely that, however spiritual you are, you
must not flee so completely from corporeal things as
to think that meditation on the most sacred Humanity
can actually harm you. We are sometimes reminded that
the Lord said to His disciples that it was expedient
for them that He should go away:[46] I cannot,
however, allow that as an argument. He did not say
this to His most sacred Mother, because she was firm
in the faith and knew that He was God and Man; and,
although she loved Him more than they, her love was
so perfect that His being on earth was actually a
help to her. The Apostles could not at that time have
been as firm in the faith as they were later and as
we have reason to be now. I assure you, daughters,
that I consider this a perilous road and that if we
took it the devil might end by causing us to lose our
devotion to the Most Holy Sacrament.
The mistake, I think, which I used to make myself did
not go as far as this; it was only that I would take
less pleasure than previously in thinking of Our Lord
Jesus Christ and would go about in that state of
absorption, expecting to receive spiritual
consolation. Then I saw clearly that I was going
wrong; for, as it was impossible always to be having
consolations, my thoughts would keep passing from one
subject to another, until my soul, I think, got like
a bird flying round and round in search of a
resting-place and losing a great deal of time,
without advancing in the virtues or making progress
in prayer.
I could not understand the cause -- nor, I
believe, should I ever have understood it, because I
thought I was on the proper road, until one day, when
I was telling a person who was a servant of God about
my method of prayer, he gave me some counsel. This
showed me clearly how far I had gone astray and I
have never ceased regretting that there was once a
time when I failed to realize that so great a loss
could not possibly result in gain. Even if I could
obtain it, I want no blessing save that which I
acquire through Him by Whom all blessings come to us.
May He be praised for ever. Amen.
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