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I have known a few souls who have reached this state
-- I think I might even say a great many -- and who,
as far as we can see, have for many years lived an
upright and carefully ordered life, both in soul and
in body and then, after all these years, when it has
seemed as if they must have gained the mastery over
the world, or at least must be completely detached
from it, His Majesty has sent them tests which have
been by no means exacting and they have become so
restless and depressed in spirit that they have
exasperated me,[72] and have even made me thoroughly
afraid for them. It is of no use offering them
advice, for they have been practising virtue for so
long that they think they are capable of teaching
others and have ample justification for feeling as
they do.
Well, I cannot find, and have never found, any way of
comforting such people, except to express great
sorrow at their trouble, which, when I see them so
miserable, I really do feel. It is useless to argue
with them, for they brood over their woes and make up
their minds that they are suffering for God's sake,
and thus never really understand that it is all due
to their own imperfection. And in persons who have
made so much progress this is a further mistake; one
cannot be surprised if they suffer, though I think
this kind of suffering ought to pass quickly.
For often it is God's will that His elect should
be conscious of their misery and so He withdraws His
help from them a little -- and no more than that is
needed to make us recognize our limitations very
quickly. They then realize that this is a way of
testing them, for they gain a clear perception of
their shortcomings, and sometimes they derive more
pain from finding that, in spite of themselves, they
are still grieving about earthly things, and not very
important things either, than from the matter which
is troubling them. This, I think, is a great mercy on
the part of God, and even though they are at fault
they gain a great deal in humility.
With those other persons of whom I am speaking it is
different: they consider they have acted in a highly
virtuous way, as I have said, and they wish others to
think so too. I will tell you about some of them so
that we may learn to understand and test ourselves
before we are tested by the Lord -- and it would be a
very great advantage if we were prepared and had
learned to know ourselves first.
A rich man, who is childless and has no one to leave
his money to, loses part of his wealth; but not so
much that he has not enough for himself and his
household -- he still has enough and to spare. If he
begins to get restless and worried, as though he had
not a crust of bread left to eat, how can Our Lord
ask him to leave all for His sake? It may be, of
course, that he is suffering because he wants to give
the money to the poor. But I think God would rather I
were resigned to what His Majesty does, and kept my
tranquillity of soul, than that I should do such acts
of charity as these. If this man cannot resign
himself, because the Lord has not led him thus far,
well and good; but he ought to realize that he lacks
this freedom of spirit and in that case he will pray
for it and prepare himself for the Lord to give it to
him.
Another person, who has means enough to support
himself, and indeed an excess of means, sees an
opportunity of acquiring more property. Let him take
such an opportunity, certainly, if it comes to him;
but if he strives after it, and, on obtaining it,
strives after more and more, however good his
intention may be (and good it must be, because, as I
have said, these are all virtuous people and given to
prayer), he need not be afraid that he will ever
ascend[73] to the Mansions which are nearest the
King.
It is much the same thing if such people are despised
in any way or lose some of their reputation. God
often grants them grace to bear this well, for He
loves to help people to be virtuous in the presence
of others, so that the virtue itself which they
possess may not be thought less of, or perhaps He
will help them because they have served Him, for this
our God is good indeed. And yet they become restless,
for they cannot do as they would like to and control
their feelings all at once. Yet oh, dear me! Are not
these the same persons who some time ago were
meditating upon how the Lord suffered, and upon what
a good thing it is to suffer, and who were even
desiring to suffer? They would like every one else to
live as well-ordered a life as they do themselves;
all we can hope is that they will not begin to
imagine that the trouble they have is somebody else's
fault and represent it to themselves as meritorious.
You will think, sisters, that I am wandering from the
point, and am no longer addressing myself to you, and
that these things have nothing to do with us, as we
own no property and neither desire it nor strive
after it and nobody ever slights us. It is true that
these examples are not exactly applicable to us, but
many others which are can be deduced from them,
though it is unnecessary, and would be unseemly, for
me to detail them.
From these you will find out if you are really
detached from the things you have abandoned, for
trifling incidents arise, though not precisely of
this kind, which give you the opportunity to test
yourselves and discover if you have obtained the
mastery over your passions.
And believe me, what matters is not whether or no
we wear a religious habit; it is whether we try to
practise the virtues, and make a complete surrender
of our wills to God and order our lives as His
Majesty ordains: let us desire that not our wills,
but His will, be done.[74] If we have not progressed
as far as this, then, as I have said, let us practise
humility, which is the ointment for our wounds; if we
are truly humble, God, the Physician,[75] will come
in due course, even though He tarry, to heal us.
The penances done by these persons are as carefully
ordered as their lives. They have a great desire for
penance, so that by means of it they may serve Our
Lord -- and there is nothing wrong in that -- and for
this reason they observe great discretion in their
penances, lest they should injure their health. You
need never fear that they will kill themselves: they
are eminently reasonable folk! Their love is not yet
ardent enough to overwhelm their reason. How I wish
ours would make us dissatisfied with this habit of
always serving God at a snail's pace! As long as we
do that we shall never get to the end of the road.
And as we seem to be walking along and getting
fatigued all the time -- for, believe me, it is an
exhausting road -- we shall be very lucky if we
escape getting lost.
Do you think, daughters, if we could get from one
country to another in a week, it would be advisable,
with all the winds and snow and floods and bad roads,
to take a year over it? Would it not be better to get
the journey over and done with? For there are all
these obstacles for us to meet and there is also the
danger of serpents. Oh, what a lot I could tell you
about that! Please God I have got farther than this
myself -- though I often fear I have not!
When we proceed with all this caution, we find
stumbling-blocks everywhere; for we are afraid of
everything, and so dare not go farther, as if we
could arrive at these Mansions by letting others make
the journey for us! That is not possible, my sisters;
so, for the love of the Lord, let us make a real
effort: let us leave our reason and our fears in His
hands and let us forget the weakness of our nature
which is apt to cause us so much worry. Let our
superiors see to the care of our bodies; that must be
their concern: our own task is only to journey with
good speed so that we may see the Lord.
Although we get few or no comforts here, we shall
be making a great mistake if we worry over our
health, especially as it will not be improved by our
anxiety about it -- that I well know. I know, too,
that our progress has nothing to do with the body,
which is the thing that matters least. What the
journey which I am referring to demands is great
humility, and it is the lack of this, I think, if you
see what I mean, which prevents us from making
progress. We may think we have advanced only a few
steps, and we should believe that this is so and that
our sisters' progress is much more rapid; and further
we should not only want them to consider us worse
than anyone else, but we should contrive to make them
do so.
If we act thus, this state is a most excellent one,
but otherwise we shall spend our whole lives in it
and suffer a thousand troubles and miseries. Without
complete self-renunciation, the state is very arduous
and oppressive, because, as we go along, we are
labouring under the burden of our miserable nature,
which is like a great load of earth and has not to be
borne by those who reach the later Mansions. In these
present Mansions the Lord does not fail to recompense
us with just measure, and even generously, for He
always gives us much more than we deserve by granting
us a spiritual sweetness much greater than we can
obtain from the pleasures and distractions of this
life. But I do not think that He gives many
consolations, except when He occasionally invites us
to see what is happening in the remaining Mansions,
so that we may prepare to enter them.
You will think that spiritual sweetness and
consolations are one and the same thing: why, then,
this difference of name? To me it seems that they
differ a very great deal, though I may be wrong. I
will tell you what I think about this when I write
about the fourth Mansions, which will follow these,
because, as I shall then have to say something about
the consolations which the Lord gives in those
Mansions, it will come more appropriately. The
subject will seem an unprofitable one, yet none the
less it may be of some use, for, once you understand
the nature of each, you can strive to pursue the one
which is better.
This latter is a great solace to souls whom God
has brought so far, while it will make those who
think they have everything feel ashamed; and if they
are humble they will be moved to give thanks. Should
they fail to experience it, they will feel an inward
discouragement -- quite unnecessarily, however, for
perfection consists not in consolations, but in the
increase of love; on this, too, will depend our
reward, as well as on the righteousness and truth
which are in our actions.
If this is true -- and it is -- you will wonder what
is the use of my discussing these interior favours,
and explaining what they are. I do not know: you must
ask the person who commanded me to write, for I am
under an obligation not to dispute with my superiors,
but to obey them, and it would not be right for me to
dispute with them. What I can tell you truly is that,
when I had had none of these favours, and knew
nothing of them by experience, and indeed never
expected to know about them all my life long (and
rightly so, though it would have been the greatest
joy for me to know, or even to conjecture, that I was
in any way pleasing to God), none the less, when I
read in books of these favours and consolations which
the Lord grants to souls that serve Him, it would
give me the greatest pleasure and lead my soul to
offer fervent praises to God.
Now if I, who am so worthless a person, did that,
surely those who are good and humble will praise Him
much more. If it only enables a single person to
praise Him once, I think it is a good thing that all
this should be said, and that we should realize what
pleasure and what delights we lose through our own
fault. All the more so because, if they come from
God, they come laden with love and fortitude, by the
help of which a soul can progress with less labour
and grow continually in good works and virtues. Do
not suppose that it matters little whether or no we
do what we can to obtain them. But if the fault is
not yours, the Lord is just, and what His Majesty
denies you in this way He will give you in other ways
-- His Majesty knows how. His secrets are hidden
deep; but all that He does will be best for us,
without the slightest doubt.
What I think would be of the greatest profit to those
of us who, by the goodness of the Lord, are in this
state -- and, as I have said, He shows them no little
mercy in bringing them to it, for, when here, they
are on the point of rising still higher -- is that
they should be most studious to render ready
obedience. Even though they be not in a religious
Order, it would be a great thing for them to have
someone to whom they could go, as many people do, so
that they might not be following their own will in
anything, for it is in this way that we usually do
ourselves harm. They should not look for anyone (as
the saying has it) cast in the same mould as
themselves[76] who always proceeds with great
circumspection; they should select a man who is
completely disillusioned with the things of the
world.
It is a great advantage for us to be able to
consult someone who knows us, so that we may learn to
know ourselves. And it is a great encouragement to
see that things which we thought impossible are
possible to others, and how easily these others do
them. It makes us feel that we may emulate their
flights and venture to fly ourselves, as the young
birds do when their parents teach them; they are not
yet ready for great flights but they gradually learn
to imitate their parents. This is a great advantage,
as I know.
However determined such persons may be not to
offend the Lord, they will do well not to run any
risk of offending Him; for they are so near the first
Mansions that they might easily return to them, since
their fortitude is not built upon solid ground like
that of souls who are already practised in suffering.
These last are familiar with the storms of the world,
and realize how little need there is to fear them or
to desire worldly pleasures. If those of whom I am
speaking, however, had to suffer great persecutions,
they might well return to such pleasures and the
devil well knows how to contrive such persecutions in
order to do us harm; they might be pressing onward
with great zeal, and trying to preserve others from
sin, and yet be unable to resist any temptations
which came to them.
Let us look at our own shortcomings and leave other
people's alone; for those who live carefully ordered
lives are apt to be shocked at everything and we
might well learn very important lessons from the
persons who shock us. Our outward comportment and
behaviour may be better than theirs, but this, though
good, is not the most important thing: there is no
reason why we should expect everyone else to travel
by our own road, and we should not attempt to point
them to the spiritual path when perhaps we do not
know what it is. Even with these desires that God
gives us to help others, sisters, we may make many
mistakes, and thus it is better to attempt to do what
our Rule tells us -- to try to live ever in silence
and in hope, and the Lord will take care of His own.
If, when we beseech this of His Majesty, we do not
become negligent ourselves, we shall be able, with
His help, to be of great profit to them. May He be
for ever blessed.
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