16. G.o.d is greatly pleased when He beholds a soul in its humility making His Son a Mediator between itself and Him, and yet loving Him so much as to confess its own unworthiness, even when He would raise it up to the highest contemplation, and saying with St. Peter: [13] "Go Thou away from me, O Lord, for I am a sinful man." I know this by experience: it was thus that G.o.d directed my soul. Others may walk, as I said before, [14] by another and a shorter road. What I have understood of the matter is this: that the whole foundation of prayer must be laid in humility, and that the more a soul humbles itself in prayer, the more G.o.d lifts it up. I do not remember that He ever showed me any of those marvellous mercies, of which I shall speak hereafter, [15] at any other time than when I was as one brought to nothing, [16] by seeing how wicked I was. Moreover, His Majesty contrived to make me understand matters that helped me to know myself, but which I could never have even imagined of myself.
17. I believe myself that if a soul makes any efforts of its own to further itself in the way of the prayer of union, and though it may seem to make immediate progress, it will quickly fall back, because the foundations were not duly laid. I fear, too, that such a soul will never attain to true poverty of spirit, which consists in seeking consolation or sweetness, not in prayer,--the consolations of the earth are already abandoned,--but rather in sorrows, for the love of Him who always lived in sorrows Himself; [17] and in being calm in the midst of sorrows and aridities. Though the soul may feel it in some measure, there is no disquiet, nor any of that pain which some persons suffer, who, if they are not always labouring with the understanding and with a sense of devotion, think everything lost,--as if their efforts merited so great a blessing!
18. I am not saying that men should not seek to be devout, nor that they should not stand with great reverence in the presence of G.o.d, but only that they are not to vex themselves if they cannot find even one good thought, as I said in another place; [18] for we are unprofitable servants. [19] What do we think we can do? Our Lord grant that we understand this, and that we may be those little a.s.ses who drive the windla.s.s I spoke of: [20] these, though their eyes are bandaged, and they do not understand what they are doing, yet draw up more water than the gardener can draw with all his efforts. We must walk in liberty on this road, committing ourselves into the hands of G.o.d. If it be His Majesty"s good pleasure to raise us and place us among His chamberlains and secret councillors, we must go willingly; if not, we must serve Him in the lower offices of His house, and not sit down on the upper seats. [21] As I have sometimes said, [22]
G.o.d is more careful of us than we are ourselves, and knows what each one of us is fit for.
19. What use is there in governing oneself by oneself, when the whole will has been given up to G.o.d? I think this less endurable now than in the first state of prayer, and it does much greater harm; for these blessings are supernatural. If a man has a bad voice, let him force himself ever so much to sing, he will never improve it; but if G.o.d gives him a good voice, he has no need to try it twice. Let us, then, pray Him always to show His mercy upon us, with a submissive spirit, yet trusting in the goodness of G.o.d. And now that the soul is permitted to sit at the feet of Christ, let it contrive not to quit its place, but keep it anyhow. Let it follow the example of the Magdalene; and when it shall be strong enough, G.o.d will lead it into the wilderness. [23]
20. You, then, my father, must be content with this until you meet with some one of more experience and better knowledge than I am. If you see people who are beginning to taste of G.o.d, do not trust them if they think that they advance more, and have a deeper fruition of G.o.d, when they make efforts of their own.
Oh, when G.o.d wills it, how He discovers Himself without these little efforts of ours! We may do what we like, but He throws the spirit into a trance as easily as a giant takes up a straw; no resistance is possible. What a thing to believe, that G.o.d will wait till the toad shall fly of itself, when He has already willed it should do so! Well, it seems to me still more difficult and hard for our spirit to rise upwards, if G.o.d does not raise it, seeing that it is burdened with earth, and hindered in a thousand ways. Its willingness to rise is of no service to it; for, though an aptness for flying be more natural to it than to a toad, yet is it so sunk in the mire as to have lost it by its own fault.
21. I come, then, to this conclusion: whenever we think of Christ, we should remind ourselves of the love that made Him bestow so many graces upon us, and also how great that love is which our Lord G.o.d has shown us, in giving us such a pledge of the love He bears us; for love draws forth love. And though we are only at the very beginning, and exceedingly wicked, yet let us always labour to keep this in view, and stir ourselves up to love; for if once our Lord grants us this grace, of having this love imprinted in our hearts, everything will be easy, and we shall do great things in a very short time, and with very little labour. May His Majesty give us that love,--He knows the great need we have of it,--for the sake of that love which He bore us, and of His glorious Son, to whom it cost so much to make it known to us! Amen.
22. There is one thing I should like to ask you, my father.
How is it that, when our Lord begins to bestow upon a soul a grace so great as this of perfect contemplation, it is not, as it ought to be, perfect at once? Certainly, it seems it should be so; for he who receives a grace so great ought never more to seek consolations on earth. How is it, I ask, that a soul which has ecstasies and so far is more accustomed to receive graces, should yet seem to bring forth fruits still higher and higher,--and the more so, the more it is detached,--when our Lord might have sanctified it at once, the moment He came near it? How is it, I ask again, that the same Lord brings it to the perfection of virtue only in the course of time? I should be glad to learn the reason, for I know it not. I do know, however, that in the beginning, when a trance lasts only the twinkling of an eye, and is almost imperceptible but for the effects it produces, the degree of strength which G.o.d then gives is very different from that which He gives when this grace is a trance of longer duration.
23. Very often, when thinking of this, have I imagined the reason might be, that the soul does not despise itself all at once, till our Lord instructs it by degrees, and makes it resolute, and gives it the strength of manhood, so that it may trample utterly upon everything. He gave this strength to the Magdalene in a moment. He gives the same grace to others, according to the measure of their abandonment of themselves into the hands of His Majesty, that He may do with them as He will. We never thoroughly believe that G.o.d rewards a hundredfold even in this life. [24]
24. I also thought of this comparison: supposing grace given to those who are far advanced to be the same with that given to those who are but beginners, we may then liken it to a certain food of which many persons partake: they who eat a little retain the savour of it for a moment, they who eat more are nourished by it, but those who eat much receive life and strength. Now, the soul may eat so frequently and so abundantly of this food of life as to have no pleasure in eating any other food, because it sees how much good it derives from it. Its taste is now so formed upon it, that it would rather not live than have to eat any other food; for all food but this has no other effect than to take away the sweet savour which this good food leaves behind.
25. Further, the conversation of good people does not profit us in one day as much as it does in many; and we may converse with them long enough to become like them, by the grace of G.o.d.
In short, the whole matter is as His Majesty wills. He gives His grace to whom He pleases; but much depends on this: he who begins to receive this grace must make a firm resolution to detach himself from all things, and esteem this grace according to reason.
26. It seems also to me as if His Majesty were going about to try those who love Him,--now one, now another,--revealing Himself in supreme joy, so as to quicken our belief, if it should be dead, in what He will give us, saying, Behold! this is but a drop of the immense sea of blessings; for He leaves nothing undone for those He loves; and as He sees them receive it, so He gives, and He gives Himself. He loves those who love Him. Oh, how dear He is!--how good a Friend! O my soul"s Lord, who can find words to describe what Thou givest to those who trust in Thee, and what they lose who come to this state, and yet dwell in themselves!
Oh, let not this be so, O my Lord! for Thou doest more than this when Thou comest to a lodging so mean as mine. Blessed be Thou for ever and ever!
27. I now humbly ask you, my father, if you mean to discuss what I have written on prayer with spiritual persons, to see that they are so really; for if they be persons who know only one way, or who have stood still midway, they will not be able to understand the matter. There are also some whom G.o.d leads at once by the highest way; these think that others might advance in the same manner--quiet the understanding, and make bodily objects none of their means; but these people will remain dry as a stick.
Others, also, there are who, having for a moment attained to the prayer of quiet, think forthwith that, as they have had the one, so they may have the other. These instead of advancing, go back, as I said before. [25] So, throughout, experience and discretion are necessary. May our Lord, of His goodness, bestow them on us!
1. See Inner Fortress, vi. 7, -- 4.
2. This opinion is supposed to be justified by the words of St. Thomas, 3 Sent. dist. 22, qu. 3, art. 1, ad quintum.
"Corporalis praesentia Christi in duobus poterat esse nociva.
Primo, quantum ad fidem, quia videntes Eum in forma in qua erat minor Patre, non ita de facili crederent Eum aequalem Patri, ut dicit glossa super Joannem. Secundo, quantum ad dilectionem, quia Eum non solum spiritualiter, sed etiam carnaliter diligeremus, conversantes c.u.m Ipso corporaliter, et hoc est de imperfectione dilectionis."
3. St. John xvi. 7: "Expedit vobis ut Ego vadam; si enim non abiero, Paracletus non veniet ad vos."
4. This sentence is in the margin of the original MS., not in the text, but in the handwriting of the Saint (De la Fuente).
5. "I mean by lately . . . and visions" is in the margin of the MS., but in the handwriting of the Saint (De la Fuente).
6. Ch. xxviii. -- 4.
7. St. Matt. iii. 17: "Hic est Filius Meus dilectus, in quo Mihi complacui."
8. St. John x. 7, 9: "Ego sum ostium."
9. See St. John of the Cross, Mount Carmel, bk. iii. ch. i. p. 212.
10. Ch. xii. ---- 5, 7.
11. Ch. xv. -- 21.
12. Ch. xx. -- 2.
13. St. Luke v. 8: "Exi a me, quia h.o.m.o peccator sum, Domine."
14. Ch. xii. -- 6.
15. Ch. xxviii.
16. Psalm lxxii. 22: "Et ego ad nihilum redactus sum, et nescivi."
17. Isaias liii. 3: "Virum dolorum, et scientem infirmitatem."
18. Ch. xi. -- 15.
19. St. Luke xvii. 10: "Servi inutiles sumus."
20. Ch. xi. -- 11.
21. St. Luke xiv. 8: "Non disc.u.mbas in primo loco." See Way of Perfection, ch. xxvi. -- 1; but ch. xvii. of the old editions.
22. Ch. xi. -- 23, ch. xviii. -- 6.
23. Os. ii. 14: "Ducam eam in solitudinem."
24. St. Matt. xix. 29: "Qui reliquerit domum, . . .
centuplum accipiet."
25. Ch. xii. -- 5.
Chapter XXIII.
The Saint Resumes the History of Her Life. Aiming at Perfection.
Means Whereby It May Be Gained. Instructions for Confessors.
1. I shall now return to that point in my life where I broke off, [1] having made, I believe, a longer digression than I need have made, in order that what is still to come may be more clearly understood. Henceforth, it is another and a new book,--I mean, another and a new life. Hitherto, my life was my own; my life, since I began to explain these methods of prayer, is the life which G.o.d lived in me,--so it seems to me; for I feel it to be impossible that I should have escaped in so short a time from ways and works that were so wicked. May our Lord be praised, who has delivered me from myself!
2. When, then, I began to avoid the occasions of sin, and to give myself more unto prayer, our Lord also began to bestow His graces upon me, as one who desired, so it seemed, that I too should be willing to receive them. His Majesty began to give me most frequently the grace of the prayer of quiet, and very often that of union, which lasted some time. But as, in these days, women have fallen into great delusions and deceits of Satan, [2] I began to be afraid, because the joy and sweetness which I felt were so great, and very often beyond my power to avoid. On the other hand, I felt in myself a very deep conviction that G.o.d was with me, especially when I was in prayer. I saw, too, that I grew better and stronger thereby.
3. But if I was a little distracted, I began to be afraid, and to imagine that perhaps it was Satan that suspended my understanding, making me think it to be good, in order to withdraw me from mental prayer, hinder my meditation on the Pa.s.sion, and debar me the use of my understanding: this seemed to me, who did not comprehend the matter, to be a grievous loss but, as His Majesty was pleased to give me light to offend Him no more, and to understand how much I owed Him, this fear so grew upon me, that it made me seek diligently for spiritual persons with whom I might treat of my state. I had already heard of some; for the Fathers of the Society of Jesus had come hither; [3] and I, though I knew none of them, was greatly attracted by them, merely because I had heard of their way of life and of prayer; but I did not think myself fit to speak to them, or strong enough to obey them; and this made me still more afraid; for to converse with them, and remain what I was, seemed to me somewhat rude.