---------------------------------------- ---------------------- ,transcriber's note3 ,this e,book contains the front matter from a combined edition of ,a ,short ,method of ,prayer and ,spiritual ,torrents1 but only contains the text of ,a ,short ,method of ,prayer4 ---------------------------------------- ---------------------- ,a ,,short ,,method ,,of ,,prayer and ,,spiritual ,,torrents4 ,,by ,j4 ,m4 ,b4 ,,de ,,la ,,mothe ,,guyon4 ,translated from the ,paris ,edition of #agij ,,by ,a4 ,w4 ,,marston4 ,,london3 ,,sampson ,,low1 ,,marston1 ,,low1 ,,searle1 ,,crown ,,buildings1 #ahh ,,fleet ,,street4 #ahge4 ,all rights reserved4 ,,printed ,,by ,,ballantyne ,,and ,,company ,,edinburgh ,,and ,,london ,,preface ,,to ,,the ,,english ,,protestant ,,edition4 ,some apology is perhaps needed when a ,protestant thus brings before ,protestant readers the works of a consistent ,roman ,catholic author4 ,the plea must be1 that the doctrine and experience described are essentially ,protestant2 and so far from their receiving the assent of the ,roman ,catholic ,church1 their author was persecuted for holding and disseminating them4 ,of the experience of ,madame ,guyon1 it should be borne in mind1 that though the glorious heights of communion with ,god to which she attained may be scaled by the feeblest of ,god's chosen ones1 yet it is by no means necessary that they should be reached by the same apparently arduous and protracted path along which she was led4 ,the ,torrents especially needs to be regarded rather as an account of the personal experience of the author1 than as the plan which ,god invariably1 or even usually1 adopts in bringing the soul into a state of union with ,himself4 ,it is true that1 in order that we may live unto righteousness1 we must be dead indeed unto sin2 and that there must be a crucifixion of self before the life of ,christ can be made manifest in us4 ,it is only when we can say1 ,i am crucified with ,christ1 that we are able to add1 ,nevertheless ,i live1 yet not ,i1 but ,christ liveth in me4 ,but it does not follow that this inward death must always be as lingering as in the case of ,madame ,guyon4 ,she tells us herself that the reason was1 that she was not wholly resigned to the ,divine will1 and willing to be deprived of the gifts of ,god1 that she might enjoy the possession of the ,giver4 ,this resistance to the will of ,god implies suffering on the part of the creature1 and chastisement on the part of ,god1 in order that ,he may subdue to ,himself what is not voluntarily yielded to ,him4 ,of the joy of a complete surrender to ,god1 it is not necessary to speak here3 thousands of ,god's children are realising its blessedness for themselves1 and proving that it is no hardship1 but a joy unspeakable1 to present themselves a living sacrifice to ,god1 to live no longer to themselves1 but to ,him that died for them1 and rose again4 ,a simple trust in a living1 personal ,saviour2 a putting away by ,his grace of all that is known to be in opposition to ,his will2 and an entire self-abandonment to ,him1 that ,his designs may be worked out in and through us2 such is the simple key to the hidden sanctuary of communion4 ,a ,,short ,,method ,,of ,,prayer4 ,,contents4 ,,chap4 ,,page ,i4 ,,prayer ,,possible ,,at ,,all ,,times1 ,,by ,,the ,,most ,,simple #a ,,ii4 ,,first ,,degree ,,of ,,prayer #f ,,iii4 ,,second ,,degree ,,of ,,prayer1 ,,called ,,here ,,the ,,prayer ,,of ,,simplicity #ac ,,iv4 ,,spiritual ,,dryness #af ,v4 ,,abandonment ,,to ,,god #ah ,,vi4 ,,suffering #ba ,,vii4 ,,mysteries #bc ,,viii4 ,,virtue #be ,,ix4 ,,perfect ,,conversion #bg ,x4 ,,higher ,,degree ,,of ,,prayer1 ,,that ,,of ,,the ,,simple ,,presence ,,of ,,god #cj ,,xi4 ,,rest ,,in ,,the ,,presence ,,of ,,god--,,inward ,,and ,,outward ,,silence #ce ,,xii4 ,,self-,,examination ,,and ,,confession #ci ,,xiii4 ,,reading ,,and ,,vocal ,,prayer #db ,,xiv4 ,,the ,,faults ,,and ,,temptations ,,of ,,this ,,degree #dd ,,xv4 ,,prayer ,,and ,,sacrifice ,,explained ,,by ,,the ,,similitude ,,of ,a ,,perfume #dg ,,xvi4 ,,this ,,state ,,not ,,one ,,of ,,idleness1 ,,but ,,of ,,action #ea ,,xvii4 ,,distinction ,,between ,,exterior ,,and ,,interior ,,actions #fc ,,xviii4 ,,exhortations ,,to ,,preachers #ga ,,xix4 ,,preparation ,,for ,,divine ,,union #gg ,,spiritual ,,torrents4 ,,contents4 ,,part ,i4 ,,chap4 ,,page ,i4 ,,the ,,different ,,ways ,,in ,,which ,,souls ,,are ,,led ,,to ,,seek ,,after ,,god #ia ,,ii4 ,,of ,,the ,,first ,,way1 ,,which ,,is ,,active ,,and ,,meditative #id ,,iii4 ,,of ,,the ,,second ,,way1 ,,which ,,is ,,the ,,passive ,,way ,,of ,,light #ajc ,,iv4 ,,of ,,the ,,third ,,way1 ,,which ,,is ,,the ,,passive ,,way ,,of ,,faith1 ,,and ,,of ,,its ,,first ,,degree #aaa ,v4 ,,imperfections ,,of ,,this ,,first ,,degree #abe ,,vi4 ,,second ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith #aci ,,vii4 ,,sect4 ,i4--,,commencement ,,of ,,the ,,third ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith--,,first ,,degree ,,of ,,the ,,spoliation ,,of ,,the ,,soul #aea ,,sect4 ,,ii4--,,second ,,degree ,,of ,,the ,,spoliation ,,of ,,the ,,soul #afd ,,sect4 ,,iii4--,,third ,,degree ,,of ,,spoliation #afi ,,sect4 ,,iv4--,,entrance ,,into ,,mystical ,,death #agi ,,viii4 ,,third ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith1 ,,in ,,its ,,consummation #ahe ,,ix4 ,,fourth ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith1 ,,which ,,is ,,the ,,commencement ,,of ,,the ,,divine ,,life #aic ,,part ,,ii4 ,i4 ,,more ,,particular ,,description ,,of ,,several ,,characteristics ,,of ,,the ,,resurrection ,,life #baa ,,ii4 ,,stability1 ,,experience1 ,,elevation1 ,,and ,,extreme ,,purity ,,of ,,the ,,abandoned ,,soul #bba ,,iii4 ,,perfect ,,union ,,or ,,deiformity #bca ,,iv4 ,,actions ,,and ,,sufferings ,,of ,,those ,,in ,a ,,state ,,of ,,union ,,with ,,god #bdj ,a ,,short ,,method ,,of ,,prayer4 ,walk before me1 and be thou perfect4--,gen4 xvii4 #a4 ,,author',s ,,preface4 ,i did not write this little work with the thought of its being given to the public4 ,it was prepared for the help of a few ,christians who were desirous of loving ,god with the whole heart4 ,but so many have requested copies of it1 because of the benefit they have derived from its perusal1 that ,i have been asked to publish it4 ,i have left it in its natural simplicity4 ,i do not condemn the opinions of any3 on the contrary1 ,i esteem those which are held by others1 and submit all that ,i have written to the censure of persons of experience and learning4 ,i only ask of all that they will not be content with examining the outside1 but that they will penetrate the design of the writer1 which is only to lead others to ,,love ,,god1 and to serve ,him with greater happiness and success1 by enabling them to do it in a simple and easy way1 fit for the little ones who are not capable of extraordinary things1 but who truly desire to give themselves to ,god4 ,i ask all who may read it1 to read without prejudice2 and they will discover1 under common expressions1 a hidden unction1 which will lead them to seek for a happiness which all ought to expect to possess4 ,i use the word facility1 saying that perfection is easy1 because it is easy to find ,god1 when we seek ,him within ourselves4 ,the passage may be quoted which says1 ,ye shall seek me1 and shall not find me 7,john vii4 #cd74 ,yet this need not occasion any difficulty2 because the same ,god1 who cannot contradict ,himself1 has said1 ,he that seeketh findeth 7,matt4 vii4 #h74 ,he who seeks ,god1 and who yet is unwilling to forsake sin1 will not find ,him1 because he is seeking ,him where ,he cannot be found2 therefore it is added1 ,ye shall die in your sins4 ,but he who sincerely desires to forsake sin1 that he may draw near to ,god1 will find ,him infallibly4 ,many people imagine religion so frightful1 and prayer so extraordinary1 that they are not willing to strive after them1 never expecting to attain to them4 ,but as the difficulty which we see in a thing causes us to despair of succeeding in it1 and at the same time removes the desire to undertake it2 and as1 when a thing appears both desirable and easy to be attained1 we give ourselves to it with pleasure1 and pursue it boldly2 ,i have been constrained to set forth the advantage and the facility of this way4 ,oh6 if we were persuaded of the goodness of ,god toward ,his poor creatures1 and of the desire which ,he has to communicate ,himself to them1 we should not imagine so many obstacles1 and despair so easily of obtaining a good which ,he is so infinitely desirous of imparting to us4 ,and if ,he has not spared ,his own ,son1 but delivered ,him up for us all1 is there anything ,he can refuse us8 ,assuredly not4 ,we only need a little courage and perseverance4 ,we have so much of both for trifling temporal interests1 and we have none for the one thing needful4 ,as for those who find a difficulty in believing that it is easy to find ,god in this way1 let them not believe all that they are told1 but rather let them make trial of it1 that they may judge for themselves2 and they will find that ,i say very little in comparison with that which is4 ,dear reader1 study this little work with a simple and sincere heart1 with lowliness of mind1 without wishing to criticise it1 and you will find it of good to you4 ,receive it with the same spirit as that in which it is given1 which is no other than the longing that you may be led to give yourself unreservedly to ,god4 ,my desire is that it may be the means of leading the simple ones and the children to their ,father1 who loves their humble confidence1 and to whom distrust is so displeasing4 ,seek nothing but the love of ,god2 have a sincere desire for your salvation1 and you will assuredly find it1 following this little unmethodical method4 ,i do not pretend to elevate my sentiments above those of others1 but ,i relate simply what has been my own experience as well as that of others1 and the advantage which ,i have found in this simple and natural manner of going to ,god4 ,if this book treats of nothing else but the short and easy method of prayer1 it is because1 being written only for that1 it cannot speak of other things4 ,it is certain that1 if it be read in the spirit in which it has been written1 there will be found nothing in it to shock the mind4 ,those who will make the experience of it will be the most certain of the truth which it contains4 ,it is to ,thee1 ,o ,holy ,child ,jesus1 who lovest simplicity and innocence1 and who findest ,thy delight in the children of men1 that is to say1 with those amongst men who are willing to become children2--it is to ,thee1 ,i say1 to give worth and value to this little work1 impressing it on the heart1 and leading those who read it to seek ,thee within themselves1 where ,thou wilt take ,thy rest1 receiving the tokens of their love1 and giving them proofs of ,thine4 ,it is ,thy work1 ,o ,divine ,child6 ,o uncreated ,love6 ,o silent ,word6 to make ,thyself beloved1 tasted1 and heard4 ,thou art able to do it2 and ,i even dare to say that ,thou wilt do it1 by means of this little work1 which is all to ,thee1 all of ,thee1 and all for ,thee4 ,a ,,short ,,method ,,of ,,prayer4 ,,chapter ,i4 ,,all ,,are ,,commanded ,,to ,,pray--,,prayer ,,the ,,great ,,means ,,of ,,salvation1 ,,and ,,possible ,,at ,,all ,,times ,,by ,,the ,,most ,,simple4 ,prayer is nothing else but the application of the heart to ,god1 and the interior exercise of love4 ,st ,paul commands us to pray without ceasing 7#a ,thess4 v4 #ag74 ,our ,lord says3 ,take ye heed1 watch and pray4 ,and what ,i say unto you1 ,i say unto all 7,mark xiii4 #cc1 #cg74 ,all1 then1 are capable of prayer1 and it is the duty of all to engage in it4 ,but ,i do not think that all are fit for meditation2 and1 therefore1 it is not that sort of prayer which ,god demands or desires of them4 ,my dear friends1 whoever you may be1 who desire to be saved1 come unto ,god in prayer4 ,i counsel thee to buy of me gold tried in the fire1 that thou mayest be rich 7,rev4 iii4 #ah74 ,it is easily to be obtained1 far more easily than you could ever imagine4 ,come1 all ye that are athirst1 and take this water of life freely 7see ,rev4 xxii4 #ag74 ,do not amuse yourselves by hewing out to yourselves broken cisterns that can hold no water 7,jer4 ii4 #ac74 ,come1 hungry souls1 who find nothing that can satisfy you1 and you shall be filled4 ,come1 poor afflicted ones1 weighed down with griefs and sorrows1 and you shall be comforted4 ,come1 sick ones1 to the great ,physician1 and do not fear to approach ,him because you are so weak and diseased3 expose all your diseases to ,him1 and they shall be healed4 ,come1 children1 to your ,father2 ,he will receive you with open arms of love4 ,come1 wandering and scattered sheep1 to your ,shepherd4 ,come1 sinners1 to your ,saviour4 ,come1 ignorant and foolish ones1 who believe yourselves incapable of prayer2 it is you who are the most fitted for it4 ,come all without exception2 ,jesus ,christ calls you all4 ,let those only refuse to come who have no heart4 ,the invitation is not for them2 for we must have a heart in order to love4 ,but who is indeed without heart8 ,oh1 come and give that heart to ,god1 and learn in the place of prayer how to do it6 ,all those who long for prayer are capable of it1 who have ordinary grace and the gift of the ,holy ,spirit1 which is freely promised to all who ask it4 ,prayer is the key of perfection and of sovereign happiness2 it is the efficacious means of getting rid of all vices and of acquiring all virtues2 for the way to become perfect is to live in the presence of ,god4 ,he tells us this ,himself3 ,walk before me1 and be thou perfect 7,gen4 xvii4 #a74 ,prayer alone can bring you into ,his presence1 and keep you there continually4 ,what we need1 then1 is an attitude of prayer1 in which we can constantly abide1 and out of which exterior occupations cannot draw us2 a prayer which can be offered alike by princes1 kings1 prelates1 magistrates1 soldiers1 children1 artisans1 labourers1 women1 and the sick4 ,this prayer is not mental1 but of the heart4 ,it is not a prayer of thought alone1 because the mind of man is so limited1 that while it is occupied with one thing it cannot be thinking of another4 ,but it is the ,,prayer ,,of ,,the ,,heart1 which cannot be interrupted by the occupations of the mind4 ,nothing can interrupt the prayer of the heart but unruly affections2 and when once we have tasted of the love of ,god1 it is impossible to find our delight in anything but ,himself4 ,nothing is easier than to have ,god and to live upon ,him4 ,he is more truly in us than we are in ourselves4 ,he is more anxious to give ,himself to us than we are to possess ,him4 ,all that we want is to know the way to seek ,him1 which is so easy and so natural1 that breathing itself is not more so4 ,oh1 you who imagine yourselves incapable of religious feeling1 you may live in prayer and in ,god as easily and as continuously as you live by the air you breathe4 ,will you not1 then1 be inexcusable if you neglect to do it1 after you have learned the way8 ,,chapter ,,ii4 ,,first ,,degree ,,of ,,prayer--,,meditation ,,and ,,meditative ,,reading--,,the ,,lord',s ,,prayer--,,passage ,,from ,,the ,,first ,,degree ,,to ,,the ,,second4 ,there are two means by which we may be led into the higher forms of prayer4 ,one is ,meditation1 the other is ,meditative ,reading4 ,by meditative reading ,i mean the taking of some truths1 either doctrinal or practical--the latter rather than the former--and reading them in this way3--,take the truth which has presented itself to you1 and read two or three lines1 seeking to enter into the full meaning of the words1 and go on no further so long as you find satisfaction in them2 leave the place only when it becomes insipid4 ,after that1 take another passage1 and do the same1 not reading more than half a page at once4 ,it is not so much from the amount read that we derive profit1 as from the manner of reading4 ,those people who get through so much do not profit from it2 the bees can only draw the juice from the flowers by resting on them1 not by flying round them4 ,much reading is more for scholastic than for spiritual science2 but in order to derive profit from spiritual books1 we should read them in this way2 and ,i am sure that this manner of reading accustoms us gradually to prayer1 and gives us a deeper desire for it4 ,the other way is ,meditation1 in which we should engage at a chosen time1 and not in the hour given to reading4 ,i think the way to enter into it is this3--,after having brought ourselves into the presence of ,god by a definite act of faith1 we should read something substantial1 not so much to reason upon it1 as to fix the attention1 observing that the principal exercise should be the presence of ,god1 and that the subject should rather fix the attention than exercise reason4 ,this faith in the presence of ,god within our hearts must lead us to enter within ourselves1 collecting our thoughts1 and preventing their wandering2 this is an effectual way of getting rid of distracting thoughts1 and of losing sight of outward things1 in order to draw near to ,god1 who can only be found in the secret place of our hearts1 which is the sancta-sanctorum in which ,he dwells4 ,he has promised that if any one keeps ,his commandments1 ,he will come to him1 and make ,his abode with him 7,john xiv4 #bc74 ,st ,augustine reproaches himself for the time he lost through not having sought ,god at first in this way4 ,when1 then1 we are thus buried in ourselves1 and deeply penetrated with the presence of ,god within us--when the senses are all drawn from the circumference to the centre1 which1 though it is not easily accomplished at first1 becomes quite natural afterwards--when the soul is thus gathered up within itself1 and is sweetly occupied with the truth read1 not in reasoning upon it1 but in feeding upon it1 and exciting the will by the affection rather than the understanding by consideration3 the affection being thus touched1 must be suffered to repose sweetly and at peace1 swallowing what it has tasted4 ,as a person who only masticated an excellent meat would not be nourished by it1 although he would be sensible of its taste1 unless he ceased this movement in order to swallow it2 so when the affection is stirred1 if we seek continually to stir it1 we extinguish its fire1 and thus deprive the soul of its nourishment4 ,we must swallow by a loving repose 7full of respect and confidence7 what we have masticated and tasted4 ,this method is very necessary1 and would advance the soul in a short time more than any other would do in several years4 ,but as ,i said that the direct and principal exercise should be the sense of the presence of ,god1 we must most faithfully recall the senses when they wander4 ,this is a short and efficacious way of fighting with distractions2 because those who endeavour directly to oppose them1 irritate and increase them2 but by losing ourselves in the thought of a present ,god1 and suffering our thoughts to be drawn to ,him1 we combat them indirectly1 and without thinking of them1 but in an effectual manner4 ,and here let me warn beginners not to run from one truth to another1 from one subject to another2 but to keep themselves to one so long as they feel a taste for it3 this is the way to enter deeply into truths1 to taste them1 and to have them impressed upon us4 ,i say it is difficult at first thus to retire within ourselves1 because of the habits1 which are natural to us1 of being taken up with the outside2 but when we are a little accustomed to it1 it becomes exceedingly easy2 both because we have formed the habit of it1 and because ,god1 who only desires to communicate ,himself to us1 sends us abundant grace1 and an experimental sense of ,his presence1 which renders it easy4 ,let us apply this method to the ,lord's ,prayer4 ,we say ,our ,father1 thinking that ,god is within us1 and will indeed be our ,father4 ,after having pronounced this word ,father1 we remain a few moments in silence1 waiting for this heavenly ,father to make known ,his will to us4 ,then we ask this ,king of ,glory to reign within us1 abandoning ourselves to ,him1 that ,he may do it1 and yielding to ,him the right that ,he has over us4 ,if we feel here an inclination to peace and silence1 we should not continue1 but remain thus so long as the condition may last2 after which we proceed to the second petition1 ,thy will be done on earth1 as it is in heaven4 ,we then desire that ,god may accomplish1 in us and by us1 all ,his will2 we give up to ,god our heart and our liberty1 that ,he may dispose of them at ,his pleasure4 ,then1 seeing that the occupation of the will should be love1 we desire to love1 and we ask ,god to give us ,his love4 ,but all this is done quietly1 peacefully2 and so on with the rest of the prayer4 ,at other times we hold ourselves in the position of sheep near to the ,shepherd1 asking of ,him our true food4 ,o ,divine ,shepherd6 ,thou feedest ,thy sheep with ,thine own hand1 and ,thou art their food from day to day4 ,we may also bring before ,him our family desires2 but it must all be done with the remembrance by faith of the presence of ,god within us4 ,we can form no imagination of what ,god is3 a lively faith in ,his presence is sufficient2 for we can conceive no image of ,god1 though we may of ,christ1 regarding ,him as crucified1 or as a child1 or in some other condition1 provided that we always seek ,him within ourselves4 ,at other times we come to ,him as to a ,physician1 bringing our maladies to ,him that ,he may heal them2 but always without effort1 with a short silence from time to time1 that the silence may be mingled with the action1 gradually lengthening the silence and shortening the spoken prayer1 until at length1 as we yield to the operation of ,god1 ,he gains the supremacy4 ,when the presence of ,god is given1 and the soul begins to taste of silence and repose1 this experimental sense of the presence of ,god introduces it to the second degree of prayer4 ,,chapter ,,iii4 ,,second ,,degree ,,of ,,prayer1 ,,called ,,here ,,the ,,prayer ,,of ,,simplicity4 ,the second degree has been variously termed ,contemplation1 ,the ,prayer of ,silence1 and of repose2 while others again have called it the ,prayer of ,simplicity2 and it is of this last term that ,i shall make use here1 being more appropriate than that of ,contemplation1 which signifies a degree of prayer more advanced than that of which ,i speak4 ,after a time1 as ,i have said1 the soul becomes sensible of a facility in recognising the presence of ,god2 it collects itself more easily2 prayer becomes natural and pleasant2 it knows that it leads to ,god2 and it perceives the smell of ,his perfumes4 ,then it must change its method1 and observe carefully what ,i am about to say1 without being astonished at its apparent implausibility4 ,first of all1 when you bring yourself into the presence of ,god by faith1 remain a short time in an attitude of respectful silence4 ,if from the beginning1 in making this act of faith1 you are sensible of a little taste of the presence of ,god1 remain as you are without troubling yourself on any subject1 and keep that which has been given you1 so long as it may remain4 ,if it leaves you1 excite your will by means of some tender affection1 and if you then find that your former state of peace has returned1 remain in it4 ,the fire must be blown softly1 and as soon as it is lighted1 cease to blow it1 or you will put it out4 ,it is also necessary that you should go to ,god1 not so much to obtain something from ,him1 as to please ,him1 and to do ,his will2 for a servant who only serves his master in proportion to the recompense he receives1 is unworthy of any remuneration4 ,go1 then1 to prayer1 not only to enjoy ,god1 but to be as ,he wills3 this will keep you equal in times of barrenness and in times of abundance2 and you will not be dismayed by the repulses of ,god1 nor by ,his apparent indifference4 ,,chapter ,,iv4 ,,on ,,spiritual ,,dryness4 ,as ,god's only desire is to give ,himself to the loving soul who desires to seek ,him1 ,he often hides ,himself in order to arouse it1 and compel it to seek ,him with love and fidelity4 ,but how does ,he reward the faithfulness of ,his beloved6 ,and how are ,his apparent flights followed by loving caresses6 ,the soul imagines that it is a proof of its fidelity and of its increased love that it seeks ,god with an effort1 or that at least such seeking will soon lead to ,his return4 ,but no6 ,this is not the way in this degree4 ,with a loving impatience1 with deep humility and abasement1 with an affection deep and yet restful1 with a respectful silence1 you must await the return of your ,beloved4 ,you will thus show ,him that it is ,himself alone that you love1 and ,his good pleasure1 and not the pleasure that you find in loving ,him4 ,therefore it is said1 ,make not haste in time of trouble4 ,cleave unto ,him1 and depart not away1 that thou mayest be increased at thy last end 7,ecclus4 ii4 #b1 #c74 ,suffer the suspensions and the delays of the visible consolations of ,god4 ,be patient in prayer1 even though you should do nothing all your life but wait in patience1 with a heart humbled1 abandoned1 resigned1 and content for the return of your ,beloved4 ,oh1 excellent prayer6 ,how it moves the heart of ,god1 and obliges ,him to return more than anything else6 ,,chapter ,v4 ,,abandonment ,,to ,,god--,,its ,,fruit ,,and ,,its ,,irrevocability--,,in ,,what ,,it ,,consists--,,god ,,exhorts ,,us ,,to ,,it4 ,it is here that true abandonment and consecration to ,god should commence1 by our being deeply convinced that all which happens to us moment by moment is the will of ,god1 and therefore all that is necessary to us4 ,this conviction will render us contented with everything1 and will make us see the commonest events in ,god1 and not in the creature4 ,i beg of you1 whoever you may be1 who are desirous of giving yourselves to ,god1 not to take yourselves back when once you are given to ,him1 and to remember that a thing once given away is no longer at your disposal4 ,abandonment is the key to the inner life3 he who is thoroughly abandoned will soon be perfect4 ,you must1 then1 hold firmly to your abandonment1 without listening to reason or to reflection4 ,a great faith makes a great abandonment2 you must trust wholly in ,god1 against hope believing in hope 7,rom4 iv4 #ah74 ,abandonment is the casting off of all care of ourselves1 to leave ourselves to be guided entirely by ,god4 ,all ,christians are exhorted to abandonment1 for it is said to all1 ,take no thought for the morrow2 for your ,heavenly ,father knoweth that ye have need of all these things 7,matt4 vi4 #cb1 #cd74 ,in all thy ways acknowledge ,him1 and ,he shall direct thy paths 7,prov4 iii4 #f74 ,commit thy works unto the ,lord1 and thy thoughts shall be established 7,prov4 xvi4 #c74 ,commit thy way unto the ,lord2 trust also in ,him2 and ,he shall bring it to pass 7,ps4 xxxvii4 #e74 ,abandonment1 then1 ought to be an utter leaving of ourselves1 both outwardly and inwardly1 in the hands of ,god1 forgetting ourselves1 and thinking only of ,god4 ,by this means the heart is kept always free and contented4 ,practically it should be a continual loss of our own will in the will of ,god1 a renunciation of all natural inclinations1 however good they may appear1 in order that we may be left free to choose only as ,god chooses3 we should be indifferent to all things1 whether temporal or spiritual1 for the body or the soul2 leaving the past in forgetfulness1 the future to providence1 and giving the present to ,god2 contented with the present moment1 which brings with it ,god's eternal will for us2 attributing nothing which happens to us to the creature1 but seeing all things in ,god1 and regarding them as coming infallibly from ,his hand1 with the exception only of our own sin4 ,leave yourselves1 then1 to be guided by ,god as ,he will1 whether as regards the inner or the outward life4 ,,chapter ,,vi4 ,,of ,,suffering ,,which ,,must ,,be ,,accepted ,,as ,,from ,,god--,,its ,,fruits4 ,be content with all the suffering that ,god may lay upon you4 ,if you will love ,him purely1 you will be as willing to follow ,him to ,calvary as to ,tabor4 ,he must be loved as much on ,calvary as on ,tabor1 since it is there that ,he makes the greatest manifestation of ,his love4 ,do not act1 then1 like those people who give themselves at one time1 and take themselves back at another4 ,they give themselves to be caressed1 and take themselves back when they are crucified2 or else they seek for consolation in the creature4 ,you can only find consolation in the love of the cross and in complete abandonment4 ,he who has no love for the cross has no love for ,god 7see ,matt4 xvi4 #bd74 ,it is impossible to love ,god without loving the cross2 and a heart which has learned to love the cross finds sweetness1 joy1 and pleasure even in the bitterest things4 ,to the hungry soul every bitter thing is sweet 7,prov4 xxvii4 #g71 because it is as hungry for the cross as it is hungry for ,god4 ,the cross gives ,god1 and ,god gives the cross4 ,abandonment and the cross go together4 ,as soon as you are sensible that something is repugnant to you which presents itself to you in the light of suffering1 abandon yourself at once to ,god for that very thing1 and present yourself as a sacrifice to ,him3 you will see that1 when the cross comes1 it will have lost much of its weight1 because you will desire it4 ,this will not prevent your being sensible of its weight4 ,some people imagine that it is not suffering to feel the cross4 ,the feeling of suffering is one of the principal parts of suffering itself4 ,jesus ,himself was willing to suffer it in its intensity4 ,often the cross is borne with weakness1 at other times with strength3 all should be equal in the will of ,god4 ,,chapter ,,vii4 ,,on ,,mysteries--,,god ,,gives ,,them ,,here ,,in ,,reality4 ,it will be objected that1 by this way1 mysteries will not be made known4 ,it is just the contrary2 they are given to the soul in reality4 ,jesus ,christ1 to whom it is abandoned1 and whom it follows as the ,way1 whom it hears as the ,truth1 and who animates it as the ,life1 impressing ,himself upon it1 imparts to it ,his own condition4 ,to bear the conditions of ,christ is something far greater than merely to consider those conditions4 ,paul bore the conditions of ,christ on his body4 ,i bear in my body1 he says1 the marks of the ,lord ,jesus 7,gal4 vi4 #ag74 ,but he does not say that he reasoned about them4 ,often ,christ gives in this state of abandonment views of ,his conditions in a striking manner4 ,we must receive equally all the dispositions in which ,he may be pleased to place us1 choosing for ourselves to abide near to ,him1 and to be annihilated before ,him1 but receiving equally all that ,he gives us1 light or darkness1 facility or barrenness1 strength or weakness1 sweetness or bitterness1 temptations or distractions1 sorrow1 care1 uncertainty2 none of these things ought to move us4 ,there are some persons to whom ,god is continually revealing ,his mysteries3 let them be faithful to them4 ,but when ,god sees fit to remove them1 let them suffer them to be taken4 ,others are troubled because no mysteries are made known to them3 this is needless1 since a loving attention to ,god includes all particular devotion1 and that which is united to ,god alone1 by its rest in ,him1 is instructed in a most excellent manner in all mysteries4 ,he who loves ,god loves all that is of ,him4 ,,chapter ,,viii4 ,,on ,,virtue--,,all ,,virtues ,,given ,,with ,,god ,,in ,,this ,,degree ,,of ,,the ,,prayer ,,of ,,the ,,heart4 ,this is the short and the sure way of acquiring virtue2 because1 ,god being the principle of all virtue1 we possess all virtue in possessing ,god4 ,more than this1 ,i say that all virtue which is not given inwardly is a mask of virtue1 and like a garment that can be taken off1 and will wear out4 ,but virtue communicated fundamentally is essential1 true1 and permanent4 ,the ,king's daughter is all glorious within 7,ps4 xlv4 #ac74 ,and there are none who practise virtue more constantly than those who acquire it in this way1 though virtue is not a distinct subject of their thought4 ,how hungry these loving ones are after suffering6 ,they think only of what can please their ,beloved1 and they begin to neglect themselves1 and to think less of themselves4 ,the more they love ,god1 the more they hate themselves4 ,oh1 if all could learn this method1 so easy that it is suited for all1 for the most ignorant as for the most learned1 how easily the whole ,church would be reformed6 ,you only need to love4 ,st ,augustine says1 ,love1 and do as you please2 for when we love perfectly1 we shall not desire to do anything that could be displeasing to our ,beloved4 ,,chapter ,,ix4 ,,of ,,perfect ,,conversion1 ,,which ,,is ,,an ,,effect ,,of ,,this ,,method ,,of ,,prayer--,,two ,,of ,,its ,,aids1 ,,the ,,attraction ,,of ,,god1 ,,and ,,the ,,central ,,inclination ,,of ,,the ,,soul4 ,turn ye unto ,him from whom the children of ,israel have deeply revolted 7,isa4 xxxi4 #f74 ,conversion is nothing else but a turning from the creature to ,god4 ,conversion is not perfect1 though it is necessary for salvation1 when it is merely a turning from sin to grace4 ,to be complete1 it must be a turning from without to within4 ,the soul1 being turned in the direction of ,god1 has a great facility for remaining converted to ,him4 ,the longer it is converted1 the nearer it approaches to ,god1 and attaches itself to ,him2 and the nearer it approaches to ,god1 the more it becomes necessarily drawn from the creature1 which is opposed to ,god4 ,but this cannot be done by a violent effort of the creature2 all that it can do is to remain turned in the direction of ,god in a perpetual adherence4 ,god has an attracting virtue1 which draws the soul more strongly towards ,himself2 and in attracting it1 ,he purifies it3 as we see the sun attracting a dense vapour1 and gradually1 without any other effort on the part of the vapour than that of letting itself be drawn1 the sun1 by bringing it near to himself1 refines and purifies it4 ,there is1 however1 this difference1 that the vapour is not drawn freely1 and does not follow willingly1 as is the case with the soul4 ,this manner of turning within is very simple1 and makes the soul advance naturally and without effort2 because ,god is its centre4 ,the centre has always a strong attractive power2 and the larger the centre1 the stronger is its attractive force4 ,besides this attraction of the centre1 there is given to all natural objects a strong tendency to become united with their centre4 ,as soon as anything is turned in the direction of its centre1 unless it be stopped by some invincible obstacle1 it rushes towards it with extreme velocity4 ,a stone in the air is no sooner let loose1 and turned towards the earth1 than it tends to it by its own weight as its centre4 ,it is the same with fire and water1 which1 being no longer arrested1 run incessantly towards their centre4 ,now ,i say that the soul1 by the effort it has made in inward recollection1 being turned towards its centre1 without any other effort1 but simply by the weight of love1 falls towards its centre2 and the more it remains quiet and at rest1 making no movement of its own1 the more rapidly it will advance1 because it thus allows that attractive virtue to draw it4 ,all the care1 then1 that we need have is to promote this inward recollection as much as possible1 not being astonished at the difficulty we may find in this exercise1 which will soon be recompensed with a wonderful co-operation on the part of ,god1 which will render it very easy4 ,when the passions rise1 a look towards ,god1 who is present within us1 easily deadens them4 ,any other resistance would irritate rather than appease them4 ,,chapter ,x4 ,,higher ,,degree ,,of ,,prayer1 ,,which ,,is ,,that ,,of ,,the ,,simple ,,presence ,,of ,,god1 ,,or ,,active ,,contemplation4 ,the soul1 faithfully exercising itself in the affection and love of its ,god1 is astonished to find ,him taking complete possession of it4 ,his presence becomes so natural1 that it would be impossible not to have it3 it becomes habitual to the soul1 which is also conscious of a great calm spreading over it4 ,its prayer is all silence1 and ,god imparts to it an intrinsic love1 which is the commencement of ineffable happiness4 ,oh1 if ,i could describe the infinite degrees which follow6 ,but ,i must stop here1 since ,i am writing for beginners1 and wait till ,god shall bring to light what may be useful to those more advanced4#a ,i can only say1 that1 at this point1 it is most important that all natural operation should cease1 that ,god may act alone3 ,be still1 and know that ,i am ,god1 is ,his own word by ,david 7,ps4 xlvi4 #aj74 #a4 ,this subject is pursued in the treatise entitled ,spiritual ,torrents4 ,but man is so attached to his own works1 that he cannot believe ,god is working1 unless he can feel1 know1 and distinguish ,his operation4 ,he does not see that it is the speed of his course which prevents his seeing the extent of his advancement2 and that the operation of ,god becoming more abundant1 absorbs that of the creature1 as we see that the sun1 in proportion as he rises1 absorbs the light of the stars1 which were easily distinguishable before he appeared4 ,it is not the want of light1 but an excess of light1 which prevents our distinguishing the stars4 ,it is the same here2 man can no longer distinguish his own operation1 because the strong light absorbs all his little distinct lights1 and makes them fade away entirely1 because ,god's excess surpasses them all4 ,so that those who accuse this degree of prayer of being a state of idleness1 are greatly deceived2 and only speak thus from want of experience4 ,oh1 if they would only prove it6 in how short a time they would become experimentally acquainted with this matter6 ,i say1 then1 that this failure of work does not spring from scarcity1 but from abundance4 ,two classes of persons are silent3 the one because they have nothing to say1 the other because they have too much4 ,it is thus in this degree4 ,we are silent from excess1 not from want4 ,water causes death to two persons in very different ways4 ,one dies of thirst1 another is drowned3 the one dies from want1 the other from abundance4 ,so here it is abundance which causes the cessation of natural operation4 ,it is therefore important in this degree to remain as much as possible in stillness4 ,at the commencement of this prayer1 a movement of affection is necessary2 but when grace begins to flow into us1 we have nothing to do but to remain at rest1 and take all that ,god gives4 ,any other movement would prevent our profiting by this grace1 which is given in order to draw us into the rest of love4 ,the soul in this peaceful attitude of prayer falls into a mystic sleep1 in which all its natural powers are silenced1 until that which had been temporary becomes its permanent condition4 ,you see that the soul is thus led1 without effort1 without study1 without artifice4 ,the heart is not a fortified place1 which must be taken by cannonading and violence3 it is a kingdom of peace1 which is possessed by love4 ,gently following in ,his train1 you will soon reach the degree of intuitive prayer4 ,god asks nothing extraordinary and difficult3 on the contrary1 ,he is most pleased with childlike simplicity4 ,the grandest part of religion is the most simple4 ,it is the same with natural things4 ,do you wish to get to the sea8 ,embark upon a river1 and insensibly and without effort you will be taken to it4 ,do you wish to get to ,god8 ,take ,his way1 so quiet1 so easy1 and in a little while you will be taken to ,him in a manner that will surprise you4 ,oh1 if only you would try it6 ,how soon you would see that ,i am telling you only too little1 and that the experience would far surpass any description that could be given6 ,what do you fear8 ,why do you not throw yourself at once into the arms of ,love1 who only stretched them out upon the cross in order to take you in8 ,what risk can there be in trusting ,god1 and abandoning yourself to ,him8 ,oh1 ,he will not deceive you1 unless it be by giving you far more than you ever expected3 while those who expect everything from themselves may well take to themselves the reproach which ,god utters by the mouth of ,isaiah3 ,thou art wearied in the greatness of thy way2 yet saidst thou not1 ,there is no hope 7,isa4 lvii4 #aj74 ,,chapter ,,xi4 ,,of ,,rest ,,in ,,the ,,presence ,,of ,,god--,,its ,,fruits--,,inward ,,silence--,,god ,,commands ,,it--,,outward ,,silence4 ,the soul1 being brought to this place1 needs no other preparation than that of repose3 for the presence of ,god during the day1 which is the great result of prayer1 or rather prayer itself1 begins to be intuitive and almost continual4 ,the soul is conscious of a deep inward happiness1 and feels that ,god is in it more truly than it is in itself4 ,it has only one thing to do in order to find ,god1 which is to retire within itself4 ,as soon as the eyes are closed1 it finds itself in prayer4 ,it is astonished at this infinite happiness2 there is carried on within it a conversation which outward things cannot interrupt4 ,it might be said of this method of prayer1 as was said of ,wisdom1 ,all good things together come to me with her 7,wisdom of ,solomon vii4 #aa71 for virtue flows naturally into the soul1 and is practised so easily1 that it seems to be quite natural to it4 ,it has within it a germ of life and fruitfulness1 which gives it a facility for all good1 and an insensibility to all evil4 ,let it then remain faithful1 and seek no other frame of mind than that of simple rest4 ,it has only to suffer itself to be filled with this divine effusion4 ,the ,lord is in ,his holy temple3 let all the earth keep silence before ,him 7,hab4 ii4 #bj74 ,the reason why inward silence is so necessary is1 that ,christ1 being the eternal and essential ,word1 in order that ,he may be received into the soul1 there must be a disposition corresponding with what ,he is4 ,now it is certain that in order to receive words we must listen4 ,hearing is the sense given to enable us to receive the words which are communicated to us4 ,hearing is rather a passive than an active sense1 receiving1 and not communicating4 ,christ being the ,word which is to be communicated1 the soul must be attentive to this ,word which speaks within it4 ,this is why we are so often exhorted to listen to ,god1 and to be attentive to ,his voice4 ,many passages might be quoted4 ,i will be content to mention a few3 ,hearken unto me1 ,o my people2 and give ear unto me1 ,o my nation 7,isa4 li4 #d74 ,hearken unto me1 ,o house of ,jacob1 and all the remnant of the house of ,israel 7,isa4 xlvi4 #ca74 ,hearken1 ,o daughter1 and consider1 and incline thine ear2 forget also thine own people1 and thy father's house2 so shall the ,king greatly desire thy beauty 7,ps4 xlv4 #aj1 #aa74 ,we must listen to ,god1 and be attentive to ,him1 forgetting ourselves and all self-interest4 ,these two actions1 or rather passions--for this condition is essentially a passive one--arouse in ,god a desire towards the beauty ,he has ,himself communicated4 ,outward silence is extremely necessary for the cultivation of inward silence1 and it is impossible to acquire inward silence without having a love for silence and solitude4 ,god tells us by the mouth of ,his prophet1 ,i will allure her1 and bring her into the wilderness1 and speak to her heart 7marginal reading of ,hosea ii4 #ad74 ,to be inwardly occupied with ,god1 and outwardly occupied with countless trifles1 this is impossible4 ,it will be a small matter to pray1 and to retire within ourselves for half an hour or an hour1 if we do not retain the unction and the spirit of prayer during the day4 ,,chapter ,,xii4 ,,self-,,examination ,,and ,,confession4 ,self-examination should always precede confession4 ,those who arrive at this degree should expose themselves to ,god1 who will not fail to enlighten them1 and to make known to them the nature of their faults4 ,this examination must be conducted in peace and tranquillity1 expecting more from ,god than from our own research the knowledge of our sins4 ,when we examine ourselves with an effort1 we easily make mistakes4 ,we call evil good1 and good evil2 and self-esteem easily deceives us4 ,but when we remain exposed to the searching gaze of ,god1 that ,divine ,sun brings to light even the smallest atoms4 ,we must then1 for self-examination1 abandon ourselves utterly to ,god4 ,when we are in this degree of prayer1 ,god is not slow to reveal to us all the faults we commit4 ,we have no sooner sinned than we feel a burning reproach4 ,it is ,god ,himself who conducts an examination which nothing escapes1 and we have only to turn towards ,god1 and suffer the pain and the correction which ,he gives4 ,as this examination by ,god is continual1 we can no longer examine ourselves2 and if we are faithful to our abandonment to ,god1 we shall soon be better examined by the divine light than we could be by all our own efforts4 ,experience will make this known4 ,one thing which often causes astonishment to the soul is1 that when it is conscious of a sin1 and comes to confess it to ,god1 instead of feeling regret and contrition1 such as it formerly felt1 a sweet and gentle love takes possession of it4 ,not having experienced this before1 it supposes that it ought to draw itself out of this condition to make a definite act of contrition4 ,but it does not see that1 by doing this1 it would lose true contrition1 which is this intuitive love1 infinitely greater than anything it could create for itself4 ,it is a higher action1 which includes the others1 with greater perfection1 though these are not possessed distinctly4 ,we should not seek to do anything for ourselves when ,god acts more excellently in us and for us4 ,it is hating sin as ,god hates it to hate it in this way4 ,this love1 which is the operation of ,god in the soul1 is the purest of all love4 ,all we have to do then is to remain as we are4 ,another remarkable thing is1 that we often forget our faults1 and find it difficult to remember them2 but this must not trouble us1 for two reasons3 ,the first1 that this very forgetfulness is a proof that the sin has been atoned for1 and it is better to forget all that concerns ourselves1 that we may remember ,god alone4 ,the second reason is1 that ,god does not fail1 whenever confession is needful1 to show to the soul its greatest faults1 for then it is ,he ,himself who examines it4 ,,chapter ,,xiii4 ,,on ,,reading--,,vocal ,,prayer--,,requests4 ,the proper manner of reading in this degree is1 as soon as we feel attracted to meditation1 to cease reading1 and remain at rest4 ,the soul is no sooner called to inward silence1 than it should cease to utter vocal prayers2 saying but little at any time1 and when it does say them1 if it finds any difficulty1 or feels itself drawn to silence1 it should remain silent1 and make no effort to pray1 leaving itself to the guidance of the ,spirit of ,god4 ,the soul will find that it cannot1 as formerly1 present definite requests to ,god4 ,this need not surprise it1 for it is now that the ,spirit maketh intercession for the saints1 according to the will of ,god4 ,the ,spirit also helpeth our infirmities3 for we know not what we should pray for as we ought2 but the ,spirit itself maketh intercession for us1 with groanings which cannot be uttered 7,rom4 viii4 #bf1 #bg74 ,we must second the designs of ,god1 which are to strip the soul of its own works1 to substitute ,his in their place4 ,let ,him work then1 and bind yourself to nothing of your own4 ,however good it may appear to you1 it cannot be so if it comes in the way of ,god's will for you4 ,the will of ,god is preferable to all other good4 ,seek not your own interests1 but live by abandonment and by faith4 ,it is here that faith begins to operate wonderfully in the soul4 ,,chapter ,,xiv4 ,,the ,,faults ,,committed ,,in ,,this ,,degree--,,distractions1 ,,temptations--,,the ,,course ,,to ,,be ,,pursued ,,respecting ,,them4 ,as soon as we fall into a fault1 or have wandered1 we must turn again within ourselves2 because this fault having turned us from ,god1 we should as soon as possible turn towards ,him1 and suffer the penitence which ,he ,himself will give4 ,it is of great importance that we should not be anxious about these faults1 because the anxiety only springs from a secret pride and a love of our own excellence4 ,we are troubled at feeling what we are4 ,if we become discouraged1 we shall grow weaker yet2 and reflection upon our faults produces a vexation which is worse than the sin itself4 ,a truly humble soul does not marvel at its weakness1 and the more it perceives its wretchedness1 the more it abandons itself to ,god1 and seeks to remain near to ,him1 knowing how deeply it needs ,his help4 ,god's own word to us is1 ,i will instruct thee1 and teach thee in the way which thou shalt go3 ,i will guide thee with mine eye 7,ps4 xxxii4 #h74 ,in distractions or temptations1 instead of combating them directly1 which would only serve to augment them1 and to wean us from ,god1 with whom alone we ought to be occupied1 we should simply turn away from them1 and draw nearer to ,god2 as a little child1 seeing a fierce animal approaching it1 would not stay to fight it1 nor even to look at it1 but would run for shelter to its mother's arms1 where it would be safe4 ,god is in the midst of her1 she shall not be moved3 ,god shall help her1 and that right early 7,ps4 xlvi4 #e74 ,if we adopt any other course of action1 if we attempt to attack our enemies in our weakness1 we shall be wounded1 even if we are not entirely defeated2 but remaining in the simple presence of ,god1 we find ourselves immediately fortified4 ,this was what ,david did3 he says1 ,i have set the ,lord always before me2 because ,he is at my right hand1 ,i shall not be moved4 ,therefore my heart is glad1 and my glory rejoiceth2 my flesh also shall rest in hope4 ,it is also said by ,moses1 ,the ,lord shall fight for you1 and ye shall hold your peace 7,exod4 xiv4 #ad74 ,,chapter ,,xv4 ,,prayer ,,and ,,sacrifice ,,explained ,,by ,,the ,,similitude ,,of ,a ,,perfume--,,our ,,annihilation ,,in ,,this ,,sacrifice--,,solidity ,,and ,,fruitfulness ,,of ,,this ,,prayer ,,as ,,set ,,forth ,,in ,,the ,,gospel4 ,prayer ought to be both petition and sacrifice4 ,prayer1 according to the testimony of ,st ,john1 is an incense1 whose perfume rises to ,god4 ,therefore it is said in the ,revelation 7chap4 viii4 #c71 that an angel held a censer1 which contained the incense of the prayers of saints4 ,prayer is an outpouring of the heart in the presence of ,god4 ,i have poured out my soul before the ,lord1 said the mother of ,samuel 7#a ,sam4 i4 #ae74 ,thus the prayers of the ,magi at the feet of the infant ,jesus in the stable of ,bethlehem were signified by the incense which they offered4 ,prayer is the heat of love1 which melts and dissolves the soul1 and carries it to ,god4 ,in proportion as it melts1 it gives out its odour1 and this odour comes from the love which burns it4 ,this is what the ,bride meant when she said1 ,while the ,king sitteth at ,his table1 my spikenard sendeth forth the smell thereof 7,cant4 i4 #ab74 ,the table is the heart4 ,when ,god is there1 and we are kept near to ,him1 in ,his presence1 this presence of ,god melts and dissolves the hardness of our hearts1 and as they melt1 they give forth their perfume4 ,therefore the ,bridegroom1 seeing ,his ,bride thus melted by the speech of her ,beloved1 says1 ,who is this that cometh out of the wilderness1 perfumed with myrrh and frankincense8 7,cant4 iii4 #f74 ,thus the soul rises up towards its ,god4 ,but in order to this1 it must suffer itself to be destroyed and annihilated by the force of love4 ,this is a state of sacrifice essential to the ,christian religion1 by which the soul suffers itself to be destroyed and annihilated to render homage to the sovereignty of ,god2 as it is written1 ,the power of the ,lord is great1 and ,he is honoured of the lowly 7,ecclus4 iii4 #bj74 ,and the destruction of our own being confesses the sovereign being of ,god4 ,we must cease to be1 so that the ,spirit of the ,word may be in us4 ,in order that ,he may come to us1 we must yield our life to ,him1 and die to self that ,he may live in us1 and that we being dead1 our life may be hidden with ,christ in ,god 7,col4 iii4 #c74 ,come unto me1 says ,god1 all ye that be desirous of me1 and fill yourselves with my fruits 7,ecclus4 xxiv4 #ai74 ,but how can we be filled with ,god8 ,only by being emptied of self1 and going out of ourselves in order to be lost in ,him4 ,now1 this can never be brought about except by our becoming nothing4 ,nothingness is true prayer1 which renders to ,god honour1 and glory1 and power1 for ever and ever 7,rev4 v4 #ac74 ,this prayer is the prayer of truth4 ,it is worshipping the ,father in spirit and in truth4 ,in spirit1 because we are by it drawn out of our human and carnal action1 to enter into the purity of the ,spirit1 who prays in us2 and in truth1 because the soul is led into the truth of the ,,all of ,god1 and the ,,nothing of the creature4 ,there are but these two truths1 the ,,all and the ,,nothing4 ,all the rest is untruth4 ,we can only honour the ,,all of ,god by our ,,nothingness2 and we have no sooner become nothing1 than ,god1 who will not suffer us to be empty1 fills us with ,himself4 ,oh1 if all knew the blessings which come to the soul by this prayer1 they would be satisfied with no others3 it is the pearl of great price2 it is the hidden treasure4 ,he who finds it gladly sells all that he has to buy it 7,matt4 xiii4 #dd1 #df74 ,it is the well of living water1 which springs up into everlasting life 7,john iv4 #ad74 ,it is the practice of the pure maxims of the gospel4 ,does not ,christ ,himself tell us that the kingdom of ,god is within us8 7,luke xvii4 #ba74 ,this kingdom is set up in two ways4 ,the first is1 when ,god is so thoroughly master of us that nothing resists ,him3 then our heart is truly ,his kingdom4 ,the other way is1 that by possessing ,god1 who is the sovereign ,lord1 we possess the kingdom of ,god1 which is the height of felicity1 and the end for which we were created4 ,as it has been said1 to serve ,god is to reign4 ,the end for which we were created is to enjoy ,god in this life1 and men do not believe it6 ,,chapter ,,xvi4 ,,this ,,state ,,of ,,prayer ,,not ,,one ,,of ,,idleness1 ,,but ,,of ,,noble ,,action1 ,,wrought ,,by ,,the ,,spirit ,,of ,,god1 ,,and ,,in ,,dependence ,,upon ,,him--,,the ,,communication ,,of ,,his ,,life ,,and ,,union4 ,some people1 hearing of the prayer of silence1 have wrongly imagined that the soul remains inactive1 lifeless1 and without movement4 ,but the truth is1 that its action is more noble and more extensive than it ever was before it entered this degree1 since it is moved by ,god ,himself1 and acted upon by ,his ,spirit4 ,st ,paul desires that we should be led by the ,spirit of ,god 7,rom4 viii4 #ad74 ,i do not say that there must be no action1 but that we must act in dependence upon the divine movement4 ,this is admirably set forth by ,ezekiel4 ,the prophet saw wheels which had the spirit of life1 and wherever this spirit was to go1 they went2 they went on1 or stood1 or were lifted up1 as they were moved1 for the spirit of life was in them3 but they never went back 7see ,ezek4 i4 #ai-ba74 ,it should be the same with the soul3 it should suffer itself to be moved and guided by the living ,spirit who is in it1 following ,his direction1 and no other4 ,now this ,spirit will never lead it to go backwards1 that is1 to reflect upon the creature1 or to lean upon itself1 but always to go forward1 pressing continually towards the mark4 ,this action of the soul is a restful action4 ,when it acts of itself1 it acts with effort2 and is therefore more conscious of its action4 ,but when it acts in dependence upon the ,spirit of grace1 its action is so free1 so easy1 so natural1 that it does not seem to act at all4 ,he brought me forth also into a large place2 ,he delivered me1 because ,he delighted in me 7,ps4 xviii4 #ai74 ,as soon as the soul has commenced its course towards its centre1#b from that moment its action becomes vigorous--that is1 its course towards the centre which attracts it1 which infinitely surpasses the velocity of any other movement4 #b4 ,see chap4 ix4 ,it is action then1 but an action so noble1 so peaceful1 so tranquil1 that it seems to the soul as though it were not acting at all2 because it rests1 as it were1 naturally4 ,when a wheel is only turning with a moderate speed1 it can easily be distinguished2 but when it goes quickly1 no part of it can be distinctly seen4 ,so the soul which remains at rest in ,god has an action infinitely noble and exalted1 yet very peaceful4 ,the greater its peace1 the greater is its velocity1 because it is abandoned to the ,spirit1 who moves it and makes it act4 ,this ,spirit is ,god ,himself1 who draws us1 and in drawing makes us run to ,him1 as the ,bride well knew when she said1 ,draw me1 we will run 7,cant4 i4 #d74 ,draw me1 ,o my ,divine ,centre1 by my inmost heart3 my powers and my sensibilities will run at ,thy attraction6 ,this attraction alone is a balm which heals me1 and a perfume which draws4 ,we will run1 she says1 because of the savour of ,thy good ointments4 ,this attracting virtue is very strong but the soul follows it very gladly2 and as it is equally strong and sweet1 it attracts by its strength and delights by its sweetness4 ,the ,bride says1 ,draw me1 we will run4 ,she speaks of herself1 and to herself3 ,draw me2 there is the unity of the object which is attracted3 ,we will run2 there is the correspondence of all the powers and sensibilities which follow in the train of the centre of the heart4 ,it is not then a question of remaining in idleness1 but of acting in dependence upon the ,spirit of ,god1 who animates us1 since it is in ,him that we live1 and move1 and have our being 7,acts xvii4 #bc74 ,this calm dependence upon the ,spirit of ,god is absolutely necessary1 and causes the soul in a short time to attain the simplicity and unity in which it was created4 ,it was created one and simple1 like ,god4 ,in order1 then1 to answer the end of our creation1 we must quit the multiplicity of our own actions1 to enter into the simplicity and unity of ,god1 in whose image we were created 7,gen4 i4 #bg74 ,the ,spirit of ,god is one only1 yet manifold 7,wisdom of ,solomon vii4 #bb71 and its unity does not prevent its multiplicity4 ,we enter into ,god's unity when we are united to ,his ,spirit1 because then we have the same ,spirit that ,he has2 and we are multiplied outwardly1 as regards ,his dispositions1 without leaving the unity4 ,so that1 as ,god acts infinitely1 and we are of one spirit with ,him1 we act much more than we could do by our own action4 ,we must suffer ourselves to be guided by ,wisdom4 ,this ,wisdom is more moving than any motion 7,wisdom of ,solomon vii4 #bd74 ,let us1 then1 remain in dependence upon ,his action1 and our action will be vigorous indeed4 ,all things were made by 7the ,word72 and without ,him was not anything made that was made 7,john i4 #c74 ,god1 in creating us1 created us in ,his image1 after ,his likeness 7,gen4 i4 #bf74 ,he gave to us the ,spirit of the ,word by the breath of life 7,gen4 ii4 #g71 which ,he breathed into us when we were created in the image of ,god1 by the participation of the life of the ,word1 who is the image of ,his ,father4 ,now this life is one1 simple1 pure1 intimate1 and fruitful4 ,the devil having disfigured this beautiful image1 it became necessary that this same ,word1 whose breath had been breathed into us at our creation1 should come to restore it4 ,it was necessary that it should be ,he1 because ,he is the image of the ,father2 and a defaced image cannot be repaired by its own action1 but by the action of him who seeks to restore it4 ,our action then should be1 to put ourselves into a position to suffer the action of ,god1 and to allow the ,word to retrace ,his image in us4 ,an image1 if it could move1 would by its movement prevent the sculptor's perfecting it4 ,every movement of our own hinders the work of the ,heavenly ,sculptor1 and produces false features4 ,we must then remain silent1 and only move as ,he moves us4 ,jesus ,christ has life in ,himself 7,john v4 #bf71 and ,he must communicate life to all who live4 ,that this action is the most noble cannot be denied4 ,things are only of value as the principle in which they originate is noble1 grand1 and elevated4 ,actions committed by a divine principle are divine actions2 whereas the actions of the creature1 however good they may appear1 are human actions or at best they are virtuous actions1 if they are done with the help of grace4 ,jesus says that ,he has life in ,himself2 all other beings have but a borrowed life1 but the ,word has life in ,himself2 and as ,he is communicative1 ,he desires to communicate this life to men4 ,we must then give place to this life1 that it may flow in us1 which can only be done by evacuation1 and the loss of the life of ,adam and of our own action1 as ,st ,paul assures us3 ,if any man be in ,christ1 he is a new creature3 old things are passed away2 behold all things are become new 7#b ,cor4 v4 #ag74 ,this can only be brought about by the death of ourselves and of our own action1 that the action of ,god may be substituted for it4 ,we do not profess1 then1 to be without action1 but only to act in dependence upon the ,spirit of ,god1 suffering ,his action to take the place of our own4 ,jesus shows us this in the gospel4 ,martha did good things1 but because she did them of her own spirit1 ,christ reproved her for them4 ,the spirit of man is turbulent and boisterous2 therefore it does little1 though it appears to do much4 ,martha1 ,martha1 said ,jesus1 thou art careful and troubled about many things2 but one thing is needful2 and ,mary hath chosen that good part1 which shall not be taken away from her 7,luke x4 #da1 #db74 ,what had she chosen1 this ,magdalene8 ,peace1 tranquillity1 and repose4 ,she apparently ceased to act1 that she might be moved by the ,spirit of ,god2 she ceased to live1 that ,christ might live in her4 ,this is why it is so necessary to renounce ourselves and all our own works to follow ,jesus2 for we cannot follow ,him unless we are animated with ,his ,spirit4 ,in order that the ,spirit of ,christ may dwell in us1 our own spirit must give place to ,him4 ,he that is joined to the ,lord1 says ,st ,paul1 is one spirit 7#a ,cor4 vi4 #ag74 ,it is good for me to draw near to ,god3 ,i have put my trust in the ,lord ,god 7,ps4 lxxiii4 #bh74 ,what is this drawing near8 ,it is the beginning of union4 ,union has its beginning1 its continuation1 its completion1 and its consummation4 ,the commencement of union is an inclination towards ,god4 ,when the soul is converted in the manner ,i have described1 it has an inclination to its centre1 and a strong tendency to union3 this tendency is the commencement4 ,then it adheres1 which happens when it approaches nearer to ,god2 then it is united to ,him1 and finally becomes one with ,him--that is1 it becomes one spirit with ,him2 and it is then that this spirit1 which proceeded from ,god1 returns to ,him as its end4 ,it is1 then1 necessary that we should enter this way1 which is the divine motion1 and the ,spirit of ,jesus ,christ4 ,st ,paul says1 ,if any man have not the ,spirit of ,christ1 he is none of ,his 7,rom4 viii4 #i74 ,to be ,christ's1 then1 we must suffer ourselves to be filled with ,his ,spirit1 and emptied of our own3 our hearts must be evacuated4 ,st ,paul1 in the same place1 proves to us the necessity of this divine motion3 he says1 ,as many as are led by the ,spirit of ,god1 they are the sons of ,god 7,rom4 viii4 #ad74 ,the divinely-imparted ,spirit is the ,spirit of divine sonship2 therefore1 the same apostle continues1 ,ye have not received the spirit of bondage again to fear2 but ye have received the spirit of adoption1 whereby we cry1 ,abba1 ,father 7,rom4 viii4 #ae74 ,this spirit is no other than the ,spirit of ,christ1 by whom we participate in ,his ,sonship2 and this ,spirit itself beareth witness with our spirit that we are the sons of ,god4 ,as soon as the soul leaves itself to be moved by the ,spirit of ,god1 it experiences the witness of this divine sonship2 and this witness serves the more to increase its joy1 as it makes it know that it is called to the liberty of the sons of ,god1 and that the spirit it has received is not a spirit of bondage1 but of liberty4 ,the ,spirit of the divine motion is so necessary for all things1 that ,paul founds this necessity upon our ignorance of the things that we ask for4 ,the ,spirit1 he says1 helpeth our infirmities2 for we know not what we should pray for as we ought2 but the ,spirit itself maketh intercession for us1 with groanings which cannot be uttered4 ,this is conclusive3 if we do not know what to pray for1 nor how to ask as we ought for what is necessary for us1 and if it is needful that the ,spirit who is in us1 to whose motion we abandon ourselves1 should ask it for us1 ought we not to leave ,him to do it8 ,he does it with groanings which cannot be uttered4 ,this ,spirit is the ,spirit of the ,word1 who is always heard1 as ,he says ,himself3 ,i know that ,thou hearest me always 7,john xi4 #db74 ,if we leave it to the ,spirit within us to ask and to pray1 we shall always be answered4 ,why so8 ,o great apostle1 mystic teacher1 so deeply taught in the inner life6 teach us why4 ,it is1 he adds1 because ,he that searcheth the hearts knoweth what is the mind of the ,spirit1 because ,he maketh intercession for the saints according to the will of ,god2 that is to say1 this ,spirit only asks that which it is ,god's will to give4 ,it is ,god's will that we should be saved and that we should be perfect4 ,he asks1 then1 for all that is necessary to our perfection4 ,why1 after this1 should we be burdened with superfluous cares1 and be wearied in the greatness of our way1 without ever saying1 ,there is no hope in ourselves1 and therefore resting in ,god8 ,god ,himself invites us to cast all our care upon ,him1 and ,he complains1 in inconceivable goodness1 that we employ our strength1 our riches1 and our treasure1 in countless exterior things1 although there is so little joy to be found in them all4 ,wherefore do ye spend money for that which is not bread1 and your labour for that which satisfieth not8 ,hearken diligently unto me1 and eat ye that which is good1 and let your soul delight itself in fatness 7,isa4 lv4 #b74 ,oh1 if it were known what happiness there is in thus hearkening unto ,god1 and how the soul is strengthened by it6 ,all flesh must be silent before the ,lord 7see ,zech4 ii4 #ac74 ,all self-effort must cease when ,he appears4 ,in order still further to induce us to abandon ourselves to ,him without reserve1 ,god assures us that we need fear nothing from such abandonment1 because ,he has a special individual care over each of us4 ,he says1 ,can a woman forget her sucking-child1 that she should not have compassion on the son of her womb8 ,yea1 she may forget1 yet will ,i not forget thee 7,isa4 xlix4 #ae74 ,ah1 words full of consolation6 ,who on hearing them can fear to abandon himself utterly to the guidance of ,god8 ,,chapter ,,xvii4 ,,distinction ,,between ,,exterior ,,and ,,interior ,,actions--,,those ,,of ,,the ,,soul ,,in ,,this ,,condition ,,are ,,interior1 ,,but ,,habitual1 ,,continued1 ,,direct1 ,,profound1 ,,simple1 ,,and ,,imperceptible--,,being ,a ,,continual ,,sinking ,,in ,,the ,,ocean ,,of ,,divinity--,,similitude ,,of ,a ,,vessel--,,how ,,to ,,act ,,in ,,the ,,absence ,,of ,,sensible ,,supports4 ,the actions of men are either exterior or interior4 ,the exterior are those which appear outwardly1 and have a sensible object1 possessing neither good nor evil qualities1 excepting as they receive them from the interior principle in which they originate4 ,it is not of these that ,i intend to speak1 but only of interior actions1 which are those actions of the soul by which it applies itself inwardly to some object1 or turns away from some other4 ,when1 being applied to ,god1 ,i desire to commit an action of a different nature from those which ,he would prompt1 ,i turn away from ,god1 and ,i turn towards created things more or less according to the strength or weakness of my action4 ,if1 being turned towards the creature1 ,i wish to return to ,god1 ,i must commit the action of turning away from the creature1 and turning towards ,god2 and thus the more perfect is this action1 the more complete will be the conversion4 ,until ,i am perfectly converted1 ,i need several actions to turn me towards ,god4 ,some are done all at once1 others gradually2 but my action ought to lead me to turn to ,god1 employing all the strength of my soul for ,him1 as it is written1 ,therefore even now1 saith the ,lord1 turn ye even to me with all your heart 7,joel ii4 #ab74 ,thou shalt return unto the ,lord thy ,god 444 with all thine heart and with all thy soul 7,deut4 xxx4 #b74 ,god only asks for our heart3 ,my son1 give me thy heart1 and let thine eyes observe my ways 7,prov4 xxiii4 #bf74 ,to give the heart to ,god is to have its gaze1 its strength1 and its vigour all centred in ,him1 to follow ,his will4 ,we must1 then1 after we have applied to ,god1 remain always turned towards ,him4 ,but as the mind of man is weak1 and the soul1 being accustomed to turn towards earthly things1 is easily turned away from ,god1 it must1 as soon as it perceives that it is turned towards outward things1 resume its former position in ,god by a simple act of return to ,him4 ,and as several repeated acts form a habit1 the soul contracts a habit of conversion1 and from action it passes to a habitual condition4 ,the soul1 then1 must not seek by means of any efforts or works of its own to come near to ,god2 this is seeking to perform one action by means of others1 instead of by a simple action remaining attached to ,god alone4 ,if we believe that we must commit no actions1 we are mistaken1 for we are always acting2 but each one must act according to his degree4 ,i will endeavour to make this point clear1 as1 for want of understanding it1 it presents a difficulty to many ,christians4 ,there are passing and distinct actions1 and continued actions2 direct acts and reflected acts4 ,all cannot perform the first1 and all are not in a condition to perform the others4 ,the first actions should be committed by those who are turned away from ,god4 ,they ought to turn to ,him by a distinct action1 more or less strong according to their distance from ,him4 ,by a continued action ,i understand that by which the soul is completely turned towards its ,god by a direct action1 which it does not renew1 unless it has been interrupted1 but which exists4 ,the soul being altogether turned in this way1 is in love1 and remains there3 ,and he that dwelleth in love1 dwelleth in ,god 7#a ,john iv4 #af74 ,then the soul may be said to be in a habitual act1 resting even in this action4 ,but its rest is not idle1 for it has an action always in force1 viz41 a gentle sinking in ,god1 in which ,god attracts it more and more strongly2 and1 following this attraction1 and resting in love1 it sinks more and more in this love1 and has an action infinitely stronger1 more vigorous1 and more prompt1 than that action which forms only the return4 ,now the soul which is in this profound and strong action1 being turned towards its ,god1 does not perceive this action1 because it is direct1 and not reflex2 so that persons in this condition1 not knowing how rightly to describe it1 say that they have no action4 ,but they are mistaken2 they were never more active4 ,it would be better to say they do not distinguish any action1 than that they do not commit any4 ,the soul does not act of itself1 ,i admit2 but it is drawn1 and it follows the attracting power4 ,love is the weight which sinks it1 as a person who falls in the sea sinks1 and would sink to infinity if the sea were infinite2 and without perceiving its sinking1 it would sink to the most profound depths with an incredible speed4 ,it is1 then1 incorrect to say that no actions are committed4 ,all commit actions1 but all do not commit them in the same manner2 and the abuse arises from the fact1 that those who know that action is inevitable wish it to be distinct and sensible4 ,but sensible action is for beginners1 and the other for those more advanced4 ,to stop with the first would be to deprive ourselves of the last2 and to wish to commit the last before having passed the first would be an equal abuse4 ,everything must be done in its season2 each state has its commencement1 its progress1 and its end4 ,there is no act which has not its beginning4 ,at first we must work with effort1 but afterwards we enjoy the fruit of our labour4 ,when a vessel is in the harbour1 the sailors have a difficulty in bringing it into the open sea2 but once there1 they easily turn it in the direction in which they wish to navigate4 ,so1 when the soul is in sin1 it needs an effort to drag it out2 the cords which bind it must be loosened2 then1 by means of strong and vigorous action1 it must be drawn within itself1 little by little leaving the harbour1 and being turned within1 which is the place to which its voyage should be directed4 ,when the vessel is thus turned1 in proportion as it advances in the sea1 it leaves the land behind it1 and the further it goes from the land1 the less effort is needed to carry it along4 ,at last it begins to sail gently1 and the vessel goes on so rapidly that the oars become useless4 ,what does the pilot do then8 ,he is contented with spreading the sails and sitting at the helm4 ,spreading the sails is simply laying ourselves before ,god1 to be moved by ,his ,spirit4 ,sitting at the helm is preventing our heart from leaving the right way1 rowing it gently1 and leading it according to the movement of the ,spirit of ,god1 who gradually takes possession of it1 as the wind gradually fills the sails1 and impels the vessel forward4 ,so long as the vessel sails before the wind1 the mariners rest from their labour4 ,they voyage farther in an hour1 while they rest in this manner and leave the ship to be carried along by the wind1 than they would in a much longer time by their own efforts2 and if they wished to row1 besides the fatigue which would result from it1 their labour would be useless1 and would only serve to retard the vessel4 ,this is the conduct we should pursue in our inner life1 and in acting thus we shall advance more in a short time by the ,divine guidance1 than we ever could do by our own efforts4 ,if only you will try this way1 you will find it the easiest possible4 ,when the wind is contrary1 if the wind and the tempest are violent1 the anchor must be thrown in the sea to stop the vessel4 ,this anchor is trust in ,god and hope in ,his goodness1 waiting in patience for the tempest to cease1 and for a favourable wind to return1 as ,david did3 ,i waited patiently for the ,lord1 he says1 and ,he inclined unto me 7,ps4 xl4 #a74 ,,chapter ,,xviii4 ,,the ,,dryness ,,of ,,preachers1 ,,and ,,the ,,various ,,evils ,,which ,,arise ,,from ,,their ,,failing ,,to ,,teach ,,heart-,,prayer--,,exhortation ,,to ,,pastors ,,to ,,lead ,,people ,,towards ,,this ,,form ,,of ,,prayer1 ,,without ,,amusing ,,them ,,with ,,studied ,,and ,,methodical ,,devotion4 ,if all those who are working for the conquest of souls sought to win them by the heart1 leading them first of all to prayer and to the inner life1 they would see many and lasting conversions4 ,but so long as they only address themselves to the outside1 and instead of drawing people to ,christ by occupying their hearts with ,him1 they only give them a thousand precepts for outward observances1 they will see but little fruit1 and that will not be lasting4 ,when once the heart is won1 other defects are easily corrected4 ,this is why ,god particularly asks for the heart4 ,by this means alone would be prevented the drunkenness1 blasphemy1 lewdness1 enmity1 and robbery which are prevalent in the world4 ,jesus ,christ would reign universally1 and the ,church everywhere would be revived4 ,error only takes possession of the soul in the absence of faith and prayer4 ,if men could be taught to believe simply and to pray1 instead of disputing amongst themselves1 they would be gently led to ,christ4 ,oh1 how inestimable is the loss of those who neglect the inner life6 ,oh1 what an account will they have to render to ,god who have the charge of souls1 for not having discovered this hidden treasure to all those whom they serve in the ministry of the ,word6 ,the excuse given is that there is danger in this way1 or that ignorant people are incapable of spiritual things4 ,the oracle of truth assures us that ,god has hid these things from the wise and prudent1 and has revealed them to babes4 ,and what danger can there be in walking in the only true way1 which is ,jesus ,christ1 in giving ourselves to ,him1 looking to ,him continually1 putting all our trust in ,his grace1 and tending1 with all the forces of our souls1 to ,his pure love8 ,far from the simple ones being incapable of this perfection1 they are the most suitable for it1 because they are more docile1 more humble1 and more innocent2 and as they do not reason1 they are not so attached to their own light4 ,having no science1 they more readily suffer themselves to be guided by the ,spirit of ,god3 while others who are blind in their own sufficiency resist the divine inspiration4 ,god tells us1 too1 that it is to the simple ,he gives understanding by the entrance of ,his ,word 7,ps4 cxix4 #acj74 ,the testimony of the ,lord is sure1 making wise the simple 7,ps4 xix4 #g74 ,the ,lord preserveth the simple3 ,i was brought low1 and ,he helped me 7,ps4 cxvi4 #f74 ,o ye who have the oversight of souls6 see that you do not prevent the little ones from going to ,christ4 ,his words to ,his disciples were1 ,suffer little children to come unto me1 and forbid them not2 for of such is the kingdom of ,god 7,luke xviii4 #af74 ,jesus only said this to ,his disciples1 because they wished to keep the children away from ,him4 ,often the remedy is applied to the body1 when the disease is at the heart4 ,the reason why we have so little success in seeking to reform men1 is that we direct our efforts to the outside1 and all that we can do there soon passes off4 ,but if we were to give them first the key of the interior1 the outside would be reformed at once with a natural facility4 ,and this is very easy4 ,to teach them to seek ,god in their heart1 to think of ,him1 to return to ,him when they find they have turned away1 to do all and suffer all for the sake of pleasing ,him--this is to direct them to the source of all grace1 and to make them find there all that is necessary for their sanctification4 ,o you who serve souls6 ,i conjure you to put them first of all into this way1 which is ,jesus ,christ2 and it is ,he who conjures you to do this by the blood ,he has shed for the souls ,he confides to your care4 ,speak to the heart of ,jerusalem 7,isa4 xl4 #b1 marg47 ,o dispensers of ,his grace1 preachers of ,his ,word1 ministers of sacraments6 establish ,his kingdom2 and1 in order to establish it truly1 make it reign over ,,hearts4 ,for as it is the heart alone which can oppose ,his empire1 it is by the subjection of the heart that ,his sovereignty is most honoured4 ,alas6 we seek to make studied prayers2 and by wishing to arrange them too much1 we render them impossible4 ,we have alienated children from the best of ,fathers1 in seeking to teach them a polished language4 ,go1 poor children1 and speak to your ,heavenly ,father in your natural language3 however uncultivated it may be1 it is not so to ,him4 ,a father loves best the speech which is put in disorder by love and respect1 because he sees that it comes from the heart3 it is more to him than a dry harangue1 vain and unfruitful though well studied4 ,oh1 how certain glances of love charm and ravish ,him6 ,they express infinitely more than all language and reason4 ,by wishing to teach how to love ,love ,himself with method1 much of this love has been lost4 ,oh6 it is not necessary to teach the art of loving4 ,the language of love is barbarous to him who does not love2 and we cannot learn to love ,god better than by loving ,him4 ,the ,spirit of ,god does not need our arrangements2 ,he takes shepherds at ,his pleasure to make them prophets2 and1 far from closing the palace of prayer to any1 as it is imagined1 ,he leaves the doors open to all1 and ,wisdom is ordered to cry in the public places1 ,whoso is simple1 let him turn in hither3 as for him that wanteth understanding1 she saith to him1 ,come1 eat of my bread1 and drink of the wine which ,i have mingled 7,prov4 ix4 #d1 #e74 ,did not ,christ thank ,his ,father that ,he had hidden these things from the wise and prudent1 and had revealed them to babes8 7,matt4 xi4 #be47 ,,chapter ,,xix4 ,,after ,,the ,,preceding ,,ways1 ,,there ,,remains ,,an ,,after ,,way1 ,,preparatory ,,to ,,divine ,,union1 ,,in ,,which ,,wisdom ,,and ,,justice ,,make ,,the ,,passive ,,purification ,,of ,,the ,,soul1 ,,all ,,which ,,is ,,treated ,,in ,,detail ,,in ,,the ,,following ,,treatise1 ,,entitled ,,spiritual ,,torrents4 ,it is impossible to attain divine union by the way of meditation alone1 or even by the affections1 or by any luminous or understood prayer4 ,there are several reasons4 ,these are the principal4 ,first1 according to ,scripture1 ,no man shall see ,god and live 7,exod4 xxxiii4 #bj74 ,now all discursive exercises of prayer1 or even of active contemplation1 regarded as an end1 and not as a preparation for the passive1 are exercises of life by which we cannot see ,god1 that is1 become united to ,him4 ,all that is of man1 and of his own industry1 however noble and elevated it may be1 must die4 ,st ,john tells us that there was silence in heaven4 ,heaven represents the depths and centre of the soul1 where all must be in silence when the majesty of ,god appears4 ,all that belongs to our own efforts1 or to ourselves in any way1 must be destroyed1 because nothing is opposed to ,god but appropriation1 and all the malignity of man is in this appropriation1 which is the source of his evil2 so that the more a soul loses its appropriation1 the more it becomes pure4 ,secondly1 in order to unite two things so opposed as the purity of ,god and the impurity of the creature1 the simplicity of ,god and the multiplicity of the creature1 ,god must operate alone2 for this can never be done by the effort of the creature1 since two things cannot be united unless there is some relation or resemblance between them1 as an impure metal would never unite with one that was pure and refined4 ,what does ,god do then8 ,he sends before ,him ,his own ,wisdom1 as fire will be sent upon the earth to consume by its activity all the impurity that is there4 ,fire consumes all things1 and nothing resists its activity4 ,it is the same with ,wisdom2 it consumes all impurity in the creature1 to prepare him for divine union4 ,this impurity1 so opposed to union1 is appropriation and activity4 ,appropriation1 because it is the source of the real impurity which can never be united to essential purity2 as the sun's rays may touch the mud but cannot unite with it4 ,activity1 because ,god being in an infinite repose1 in order that the soul may be united to ,him1 it must participate in ,his repose1 without which there can be no union1 because of the dissemblance2 and to unite two things1 they must be in a proportionate rest4 ,it is for this reason that the soul can only attain divine union by the rest of its will2 and it can only be united to ,god when it is in a central rest and in the purity of its creation4 ,to purify the soul ,god makes use of wisdom as fire is used for the purification of gold4 ,it is certain that gold can only be purified by fire1 which gradually consumes all that is earthly and foreign1 and separates it from the gold4 ,it is not sufficient that the earth should be changed into gold2 it is necessary that the fire should melt and dissolve it1 to remove from it all that is earthly2 and this gold is put in the fire so many times that it loses its impurity1 and all necessity of purification4 ,then it is fit to be employed in the most excellent workmanship4 ,and if this gold is impure in the end1 it is because it has contracted fresh defilement by coming in contact with other bodies4 ,but this impurity is only superficial1 and does not prevent its being used2 whereas its former impurity was hidden within it1 and1 as it were1 identified with its nature4 ,in addition to this1 you will remark that gold of an inferior degree of purity cannot mix with that of a superior purity4 ,the one must contract the impurity of the other1 or else impart its own purity to it4 ,put a refined gold with an unrefined one1 what can the goldsmith ever do with it8 ,he will have all the impurity taken from the second piece1 that it may be able to mix with the first4 ,this is what ,st ,paul tells us1 that the fire shall try every man's work of what sort it is2 he adds1 that if any man's work should be found to deserve burning1 he should be saved so as by fire 7#a ,cor4 iii4 #ac1 #ae74 ,that means1 that though there are some works which are good1 and which ,god receives1 yet1 so that he who has done them may be pure1 they too must pass through the fire1 in order that all appropriation1 that is1 all that was his own1 may be taken from them4 ,god will judge our righteousness1 because by the deeds of the law there shall no flesh be justified1 but by the righteousness of ,god1 which is by faith 7,rom4 iii4 #bj1 #bb74 ,this being understood1 ,i say that1 in order that man may be united to his ,god1 wisdom and divine justice1 like a pitiless and devouring fire1 must take from him all appropriation1 all that is terrestrial1 carnal1 and of his own activity2 and having taken all this from him1 they must unite him to ,god4 ,this is never brought about by the labours of the creature2 on the contrary1 it even causes him regret1 because1 as ,i have said1 man so loves what is his own1 and is so fearful of its destruction1 that if ,god did not accomplish it ,himself1 and by ,his own authority1 man would never consent to it4 ,it will be objected to this1 that ,god never deprives man of his liberty1 and that therefore he can always resist ,god2 for which reason ,i ought not to say that ,god acts absolutely1 without the consent of man4 ,in explanation ,i say1 that it is sufficient that man should give a passive consent1 that he may have entire and full liberty2 because having at the beginning given himself to ,god1 that ,he may do as ,he will both with him and in him1 he gave from that time an active and general assent to all that ,god might do4 ,but when ,god destroys1 burns1 and purifies1 the soul does not see that all this is for its advantage2 it rather believes the contrary3 and as at first the fire seems to tarnish the gold1 so this operation seems to despoil the soul of its purity4 ,so that if an active and explicit consent were required1 the soul would find a difficulty in giving it1 and often would not give it4 ,all that it does is to remain in a passive contentment1 enduring this operation as well as it can1 being neither able nor willing to prevent it4 ,god then so purifies this soul of all natural1 distinct1 and perceived operations1 that at last ,he makes it more and more conformed to ,himself1 and then uniform1 raising the passive capacity of the creature1 enlarging it and ennobling it1 though in a hidden and unperceived manner1 which is termed mystical4 ,but in all these operations the soul must concur passively1 and in proportion as the working of ,god becomes stronger1 the soul must continually yield to ,him1 until ,he absorbs it altogether4 ,we do not say1 then1 as some assert1 that there must be no action2 since1 on the contrary1 this is the door2 but only that we must not remain in it1 seeing that man should tend towards the perfection of his end1 and that he can never reach it without quitting the first means1 which1 though they were necessary to introduce him into the way1 would greatly hinder him afterwards1 if he attached himself obstinately to them4 ,this is what ,paul said1 ,i forget those things which are behind1 and reach forth unto those things which are before2 ,i press toward the mark 7,phil4 iii4 #ac1 #ad74 ,should we not consider a person destitute of reason who1 after undertaking a journey1 stopped at the first inn1 because he was assured that several had passed it1 that a few had lodged there1 and that the landlord lived there8 ,what the soul is required to do1 then1 is to advance towards its end1 to take the shortest road1 not to stop at the first point1 and1 following the advice of ,st ,paul1 to suffer itself to be led by the ,spirit of ,god 7,rom4 viii4 #ad71 who will lead it to the end for which it was created1 which is the enjoyment of ,god4 ,it is well known that the sovereign good is ,god2 that essential blessedness consists in union with ,god1 and that this union cannot be the result of our own efforts1 since ,god only communicates ,himself to the soul according to its capacity4 ,we cannot be united to ,god without passivity and simplicity2 and this union being bliss1 the way which leads to it must be the best1 and there can be no risk in walking in it4 ,this way is not dangerous4 ,if it were1 ,christ would not have represented it as the most perfect and necessary of all ways4 ,all can walk in it2 and as all are called to blessedness1 all are called to the enjoyment of ,god1 both in this life and in that which is to come1 since the enjoyment of ,god is blessedness4 ,i say the enjoyment of ,god ,himself1 not of ,his gifts1 which can never impart essential blessedness1 not being able fully to satisfy the soul1 which is so constituted that even the richest gifts of ,god cannot thoroughly content it4 ,the desire of ,god is to give ,himself to us1 according to the capacity with which ,he has endowed us2 and yet we fear to leave ourselves to ,god6 ,we fear to possess ,him1 and to be prepared for divine union6 ,you say1 we must not bring ourselves to this condition4 ,i agree to that2 but ,i say too1 that no one ever could bring himself to it1 since no man could ever unite himself to ,god by his own efforts1 and ,god ,himself must do the work4 ,you say that some pretend to have attained it4 ,i say that this state cannot be feigned1 any more than a man dying of hunger can for any length of time pretend to be satisfied4 ,it will soon be known whether or no men have attained this end4 ,since1 then1 none can arrive at the end unless he be brought there1 it is not a question of introducing people to it1 but of showing them the way which leads to it1 and begging them not to rest in those practices which must be relinquished at ,god's command4 ,would it not be cruelty to show a fountain to a thirsty man1 and then hold him bound1 and prevent his going to it1 leaving him to die of thirst8 ,that is what is being done now4 ,let us all be agreed both as to the way and the end4 ,the way has its commencement1 its progress1 and its terminus4 ,the more we advance towards the terminus1 the farther we go from the commencement2 and it is impossible to reach the terminus but by constantly going farther from the starting-point1 being unable to go from one place to another without passing through all that comes between them3 this is incontestable4 ,oh1 how blind are the majority of men1 who pride themselves upon their learning and talent6 ,o ,lord6 how true it is that ,thou hast hidden ,thy secrets from the wise and prudent1 and hast revealed them unto babes6