A TREATISE OF PRAYER
Of the means which the soul
takes to arrive at pure and generous love; and here begins the Treatise of
Prayer.
"When the soul has passed through the doctrine
of Christ crucified, with true love of virtue and hatred of vice, and has
arrived at the house of self-knowledge and entered therein, she remains, with
her door barred, in watching and constant prayer, separated entirely from the
consolations of the world. Why does she thus shut herself in? She does so from
fear, knowing her own imperfections, and also from the desire, which she has,
of arriving at pure and generous love. And because she sees and knows well that
in no other way can she arrive thereat, she waits, with a lively faith for My
arrival, through increase of grace in her. How is a lively faith to be
recognized? By perseverance in virtue, and by the fact that the soul never
turns back for anything, whatever it be, nor rises from holy prayer, for any
reason except (note well) for obedience or charity's sake. For no other reason
ought she to leave off prayer, for, during the time ordained for prayer, the
Devil is wont to arrive in the soul, causing much more conflict and trouble
than when the soul is not occupied in prayer. This he does in order that holy
prayer may become tedious to the soul, tempting her often with these words:
'This prayer avails you nothing, for you need attend to nothing except your vocal
prayers.' He acts thus in order that, becoming wearied and confused in mind,
she may abandon the exercise of prayer, which is a weapon with which the soul
can defend herself from every adversary, if grasped with the hand of love, by
the arm of free choice in the light of the Holy Faith."
Here, touching something
concerning the Sacrament of the Body of Christ, the complete doctrine is given;
and how the soul proceeds from vocal to mental prayer, and a vision is related
which this devout soul once received.
"Know, dearest daughter, how, by humble,
continual, and faithful prayer, the soul acquires, with time and perseverance,
every virtue. Wherefore should she persevere and never abandon prayer, either
through the illusion of the Devil or her own fragility, that is to say, either
on account of any thought or movement coming from her own body, or of the words
of any creature. The Devil often places himself upon the tongues of creatures,
causing them to chatter nonsensically, with the purpose of preventing the
prayer of the soul. All of this she should pass by, by means of the virtue of
perseverance. Oh, how sweet and pleasant to that soul and to Me is holy prayer,
made in the house of knowledge of self and of Me, opening the eye of the
intellect to the light of faith, and the affections to the abundance of My
charity, which was made visible to you, through My visible only- begotten Son,
who showed it to you with His blood! Which Blood inebriates the soul and
clothes her with the fire of divine charity, giving her the food of the
Sacrament [which is placed in the tavern of the mystical body of the Holy
Church] that is to say, the food of the Body and Blood of My Son, wholly God
and wholly man, administered to you by the hand of My vicar, who holds the key
of the Blood. This is that tavern, which I mentioned to you, standing on the
Bridge, to provide food and comfort for the travelers and the pilgrims, who
pass by the way of the doctrine of My Truth, lest they should faint through
weakness. This food strengthens little or much, according to the desire of the
recipient, whether he receives sacramentally or virtually. He receives
sacramentally when he actually communicates with the Blessed Sacrament. He
receives virtually when he communicates, both by desire of communion, and by
contemplation of the Blood of Christ crucified, communicating, as it were,
sacramentally, with the affection of love, which is to be tasted in the Blood
which, as the soul sees, was shed through love. On seeing this the soul becomes
inebriated, and blazes with holy desire and satisfies herself, becoming full of
love for Me and for her neighbor. Where can this be acquired? In the house of
self-knowledge with holy prayer, where imperfections are lost, even as Peter
and the disciples, while they remained in watching and prayer, lost their
imperfection and acquired perfection. By what means is this acquired? By
perseverance seasoned with the most holy faith.
"But do not think that the soul receives such
ardor and nourishment from prayer, if she pray only vocally, as do many souls
whose prayers are rather words than love. Such as these give heed to nothing
except to completing Psalms and saying many paternosters. And when they have
once completed their appointed tale, they do not appear to think of anything
further, but seem to place devout attention and love in merely vocal
recitation, which the soul is not required to do, for, in doing only this, she
bears but little fruit, which pleases Me but little. But if you ask Me, whether
the soul should abandon vocal prayer, since it does not seem to all that they
are called to mental prayer, I should reply 'No.' The soul should advance by
degrees, and I know well that, just as the soul is at first imperfect and
afterwards perfect, so also is it with her prayer. She should nevertheless
continue in vocal prayer, while she is yet imperfect, so as not to fall into
idleness. But she should not say her vocal prayers without joining them to
mental prayer, that is to say, that while she is reciting, she should endeavor
to elevate her mind in My love, with the consideration of her own defects and
of the Blood of My only- begotten Son, wherein she finds the breadth of My
charity and the remission of her sins. And this she should do, so that self-
knowledge and the consideration of her own defects should make her recognize My
goodness in herself and continue her exercises with true humility. I do not
wish defects to be considered in particular, but in general, so that the mind
may not be contaminated by the remembrance of particular and hideous sins. But,
as I said, I do not wish the soul to consider her sins, either in general or in
particular, without also remembering the Blood and the broadness of My mercy,
for fear that otherwise she should be brought to confusion. And together with
confusion would come the Devil, who has caused it, under color of contrition
and displeasure of sin, and so she would arrive at eternal damnation, not only
on account of her confusion, but also through the despair which would come to
her, because she did not seize the arm of My mercy. This is one of the subtle
devices with which the Devil deludes My servants, and, in order to escape from
his deceit, and to be pleasing to Me, you must enlarge your hearts and
affections in My boundless mercy, with true humility. You know that the pride
of the Devil cannot resist the humble mind, nor can any confusion of spirit be
greater than the broadness of My good mercy, if the soul will only truly hope
therein. Wherefore it was, if you remember rightly, that, once, when the Devil
wished to overthrow you, by confusion, wishing to prove to you that your life
had been deluded, and that you had not followed My will, you did that which was
your duty, which My goodness (which is never withheld from him who will receive
it) gave you strength to do, that is you rose, humbly trusting in My mercy, and
saying: 'I confess to my Creator that my life has indeed been passed in
darkness, but I will hide myself in the wounds of Christ crucified, and bathe
myself in His Blood and so shall my iniquities be consumed, and with desire
will I rejoice in my Creator.' You remember that then the Devil fled, and,
turning round to the opposite side, he endeavored to inflate you with pride,
saying: 'You are perfect and pleasing to God, and there is no more need for you
to afflict yourself or to lament your sins.' And once more I gave you the light
to see your true path, namely, humiliation of yourself, and you answered the
Devil with these words: 'Wretch that I am, John the Baptist never sinned and
was sanctified in his mother's womb. And I have committed so many sins, and
have hardly begun to know them with grief and true contrition, seeing who God
is, who is offended by me, and who I am, who offend Him.' Then the Devil, not
being able to resist your humble hope in My goodness, said to you: 'Cursed that
you are, for I can find no way to take you. If I put you down through
confusion, you rise to Heaven on the wings of mercy, and if I raise you on
high, you humble yourself down to Hell, and when I go into Hell you persecute
me, so that I will return to you no more, because you strike me with the stick
of charity.' The soul, therefore, should season the knowledge of herself with
the knowledge of My goodness, and then vocal prayer will be of use to the soul
who makes it, and pleasing to Me, and she will arrive, from the vocal imperfect
prayer, exercised with perseverance, at perfect mental prayer; but if she
simply aims at completing her tale, and, for vocal abandons mental prayer, she
will never arrive at it. Sometimes the soul will be so ignorant that, having
resolved to say so many prayers vocally, and I, visiting her mind sometimes in
one way, and sometimes in another, in a flash of self-knowledge or of
contrition for sin, sometimes in the broadness of My charity, and sometimes by
placing before her mind, in diverse ways, according to My pleasure and the
desire of the soul, the presence of My Truth, she (the soul), in order to
complete her tale, will abandon My visitation, that she feels, as it were, by
conscience, rather than abandon that which she had begun. She should not do so,
for, in so doing, she yields to a deception of the Devil. The moment she feels
her mind disposed by My visitation, in the many ways I have told you, she
should abandon vocal prayer; then, My visitation past, if there be time, she
can resume the vocal prayers which she had resolved to say, but if she has not
time to complete them, she ought not on that account to be troubled or suffer
annoyance and confusion of mind; of course provided that it were not the Divine
office which clerics and religious are bound and obliged to say under penalty
of offending Me, for, they must, until death, say their office. But if they, at
the hour appointed for saying it, should feel their minds drawn and raised by
desire, they should so arrange as to say it before or after My visitation, so
that the debt of rendering the office be not omitted. But, in any other case,
vocal prayer should be immediately abandoned for the said cause. Vocal prayer,
made in the way that I have told you, will enable the soul to arrive at
perfection, and therefore she should not abandon it, but use it in the way that
I have told you.
And so, with exercise in perseverance, she will
taste prayer in truth, and the food of the Blood of My only-begotten Son, and
therefore I told you that some communicated virtually with the Body and Blood
of Christ, although not sacramentally; that is, they communicate in the
affection of charity, which they taste by means of holy prayer, little or much,
according to the affection with which they pray. They who proceed with little
prudence and without method, taste little, and they who proceed with much,
taste much. For the more the soul tries to loosen her affection from herself,
and fasten it in Me with the light of the intellect, the more she knows; and
the more she knows, the more she loves, and, loving much, she tastes much. You
see then, that perfect prayer is not attained to through many words, but
through affection of desire, the soul raising herself to Me, with knowledge of
herself and of My mercy, seasoned the one with the other. Thus she will
exercise together mental and vocal prayer, for, even as the active and
contemplative life is one, so are they. Although vocal or mental prayer can be
understood in many and diverse ways, for I have told you that a holy desire is
a continual prayer, in this sense that a good and holy will disposes itself
with desire to the occasion actually appointed for prayer in addition to the
continual prayer of holy desire, wherefore vocal prayer will be made at the
appointed time by the soul who remains firm in a habitual holy will, and will
sometimes be continued beyond the appointed time, according as charity commands
for the salvation of the neighbor, if the soul see him to be in need, and also
her own necessities according to the state in which I have placed her. Each
one, according to his condition, ought to exert himself for the salvation of
souls, for this exercise lies at the root of a holy will, and whatever he may
contribute, by words or deeds, towards the salvation of his neighbor, is
virtually a prayer, although it does not replace a prayer which one should make
oneself at the appointed season, as My glorious standard-bearer Paul said, in
the words, 'He who ceases not to work ceases not to pray.' It was for this
reason that I told you that prayer was made in many ways, that is, that actual
prayer may be united with mental prayer if made with the affection of charity,
which charity is itself continual prayer. I have now told you how mental prayer
is reached by exercise and perseverance, and by leaving vocal prayer for mental
when I visit the soul. I have also spoken to you of common prayer, that is, of
vocal prayer in general, made outside of ordained times, and of the prayers of
good-will, and how every exercise, whether performed in oneself or in one's
neighbor, with good-will, is prayer. The enclosed soul should therefore spur
herself on with prayer, and when she has arrived at friendly and filial love
she does so. Unless the soul keep to this path, she will always remain tepid
and imperfect, and will only love Me and her neighbor in proportion to the
pleasure which she finds in My service."
Of the method by which the soul
separates herself from imperfect love, and attains to perfect love, friendly
and filial.
"Hitherto I have shown you in many ways how
the soul raises herself from imperfection and attains to perfection, which she
does after she has attained to friendly and filial love. I tell you that she
arrives at perfect love by means of perseverance, barring herself into the
House of Self-Knowledge, which knowledge of self requires to be seasoned with
knowledge of Me, lest it bring the soul to confusion, for it would cause the
soul to hate her own sensitive pleasure and the delight of her own
consolations. But from this hatred, founded in humility, she will draw
patience, with which she will become strong against the attacks of the Devil,
against the persecutions of man, and towards Me, when, for her good, I withdraw
delight from her mind. And if her sensuality, through malevolence, should lift
its head against reason, the judgment of conscience should rise against it,
and, with hatred of it, hold out reason against it, not allowing such evil
emotions to get by it. Though sometimes the soul who lives in holy hatred
corrects and reproves herself, not only for those things that are against
reason, but also for things that in reality come from Me, which is what My
sweet servant S. Gregory meant, when he said that a holy and pure conscience made
sin where there was no sin, that is, that through purity of conscience, it saw
sin where there was no sin.
"Now the soul who wishes to rise above
imperfection should await My Providence in the House of Self-Knowledge, with
the light of faith, as did the disciples, who remained in the house in
perseverance and in watching, and in humble and continual prayer, awaiting the
coming of the Holy Spirit. She should remain fasting and watching, the eye of
her intellect fastened on the doctrine of My Truth, and she will become humble
because she will know herself in humble and continual prayer and holy and true
desire."
Of the signs by which the soul
knows she has arrived at perfect love.
"It now remains to be told you how it can be
seen that souls have arrived at perfect love. This is seen by the same sign
that was given to the holy disciples after they had received the Holy Spirit,
when they came forth from the house, and fearlessly announced the doctrine of
My Word, My only-begotten Son, not fearing pain, but rather glorying therein.
They did not mind going before the tyrants of the world, to announce to them
the truth, for the glory and praise of My Name. So the soul, who has awaited Me
in self-knowledge as I have told you, receives Me, on My return to her, with
the fire of charity, in which charity, while still remaining in the house with
perseverance, she conceives the virtues by affection of love, participating in
My power; with which power and virtues she overrules and conquers her own
sensitive passions, and through which charity she participates in the wisdom of
My Son, in which she sees and knows, with the eye of her intellect, My Truth
and the deceptions of spiritual self-love, that is, the imperfect love of her
own consolations, as has been said, and she knows also the malice and deceit of
the devil, which he practices on those souls who are bound by that imperfect
love. She therefore arises, with hatred of that imperfection and with love of
perfection, and, through this charity, which is of the Holy Spirit, she
participates in His will, fortifying her own to be willing to suffer pain, and,
coming out of the house through My Name, she brings forth the virtues on her
neighbor. Not that by coming out to bring forth the virtues, I mean that she
issues out of the House of Self-Knowledge, but that, in the time of the
neighbor's necessity she loses that fear of being deprived of her own
consolations, and so issues forth to give birth to those virtues which she has
conceived through affection of love. The souls, who have thus come forth, have
reached the fourth state, that is, from the third state, which is a perfect
state, in which they taste charity and give birth to it on their neighbors,
they have arrived at the fourth state, which is one of perfect union with Me.
The two last-mentioned states are united, that is to say, one cannot be without
the other, for there cannot be love of Me, without love of the neighbor, nor
love of the neighbor without love of Me."
How they who are imperfect
desire to follow the Father alone, but they who are perfect desire to follow
the Son. And of a vision, which this holy soul had, concerning diverse
baptisms, and of many other beautiful and useful things.
"As I have told you, these latter have issued
forth from the house, which is a sign that they have arisen from imperfection
and arrived at perfection. Open the eye of your intellect and see them running
by the Bridge of the doctrine of Christ crucified, which was their rule, way,
and doctrine. They place none other before the eye of their intellect than
Christ crucified, not the Father, as they do who are in imperfect love and do
not wish to suffer pain, but only to have the delight which they find in Me.
But they, as if drunken with love and burning with it, have gathered together and
ascended the three steps, which I figured to you as the three powers of the
soul, and also the three actual steps, figured to you as in the Body of My only
Son, Christ crucified, by which steps the soul, as I told you, ascended, first
climbing to the Feet, with the feet of the soul's affection, from thence
arriving at the Side, where she found the secret of the Heart and knew the
baptism of water, which has virtue through the Blood, and where I dispose the
soul to receive grace, uniting and kneading her together in the Blood. Where
did the soul know of this her dignity, in being kneaded and united with the
Blood of the Lamb, receiving the grace in Holy Baptism, in virtue of the Blood?
In the Side, where she knew the fire of divine Charity, and so, if you remember
well, My Truth manifested to you, when you asked, saying: 'Sweet and Immaculate
Lamb, You were dead when Your side was opened. Why then did You want to be
struck and have Your heart divided?' And He replied to you, telling you that
there was occasion enough for it; but the principal part of what He said I will
tell you. He said: Because My desire towards the human generation was ended,
and I had finished the actual work of bearing pain and torment, and yet I had
not been able to show, by finite things, because My love was infinite, how much
more love I had, I wished you to see the secret of the Heart, showing it to you
open, so that you might see how much more I loved than I could show you by
finite pain. I poured from it Blood and Water, to show you the baptism of
water, which is received in virtue of the Blood. I also showed the baptism of
love in two ways, first in those who are baptized in their blood, shed for Me,
which has virtue through My Blood, even if they have not been able to have Holy
Baptism, and also in those who are baptized in fire, not being able to have
Holy Baptism, but desiring it with the affection of love. There is no baptism
of fire without the Blood, because the Blood is steeped in and kneaded with the
fire of Divine charity, because, through love was It shed. There is yet another
way by which the soul receives the baptism of Blood, speaking, as it were,
under a figure, and this way the Divine charity provided, knowing the infirmity
and fragility of man, through which he offends, not that he is obliged, through
his fragility and infirmity, to commit sin unless he wish to do so; but,
falling, as he will, into the guilt of mortal sin, by which he loses the grace
which he drew from Holy Baptism in virtue of the Blood, it was necessary to
leave a continual baptism of Blood. This the Divine charity provided in the
Sacrament of Holy Confession, the soul receiving the Baptism of Blood, with
contrition of heart, confessing, when able, to My ministers, who hold the keys
of the Blood, sprinkling It, in absolution, upon the face of the soul. But, if
the soul be unable to confess, contrition of heart is sufficient for this
baptism, the hand of My clemency giving you the fruit of this precious Blood.
But if you are able to confess, I wish you to do so, and if you are able to,
and do not, you will be deprived of the fruit of the Blood. It is true that, in
the last extremity, a man, desiring to confess and not being able to, will
receive the fruit of this baptism, of which I have been speaking. But let no
one be so mad as so to arrange his deeds, that, in the hope of receiving it, he
puts off confessing until the last extremity of death, when he may not be able
to do so. In which case, it is not at all certain that I shall not say to him,
in My Divine Justice: 'You did not remember Me in the time of your life, when
you could, now will I not remember you in your death.'
"You see then that these Baptisms, which you
should all receive until the last moment, are continual, and though My works,
that is the pains of the Cross were finite, the fruit of them which you receive
in Baptism, through Me, are infinite. This is in virtue of the infinite Divine
nature, united with the finite human nature, which human nature endures pain in
Me, the Word, clothed with your humanity. But because the one nature is steeped
in and united with the other, the Eternal Deity drew to Himself the pain, which
I suffered with so much fire and love. And therefore can this operation be
called infinite, not that My pain, neither the actuality of the body be
infinite, nor the pain of the desire that I had to complete your redemption,
because it was terminated and finished on the Cross, when the Soul was
separated from the Body; but the fruit, which came out of the pain and desire for
your salvation, is infinite, and therefore you receive it infinitely. Had it
not been infinite, the whole human generation could not have been restored to
grace, neither the past, the present, nor the future. This I manifested in the
opening of My Side, where is found the secret of the Heart, showing that I
loved more than I could show, with finite pain. I showed to you that My love
was infinite. How? By the Baptism of Blood, united with the fire of My charity,
and by the general baptism, given to Christians, and to whomsoever will receive
it, and by the baptism of water, united with the Blood and the fire, wherein
the soul is steeped. And, in order to show this, it was necessary for the Blood
to come out of My Side. Now I have shown you (said My Truth to you) what you
asked of Me."
How worldly people render glory
and praise to GOD, whether they will or no.
"And so perfect is her vision that she sees
the glory and praise of My Name, not so much in the angelic nature as in the
human, for, whether worldly people will or no, they render glory and praise to
My Name, not that they do so in the way they should, loving Me above
everything, but that My mercy shines in them, in that, in the abundance of My
charity, I give them time, and do not order the earth to open and swallow them
up on account of their sins. I even wait for them, and command the earth to
give them of her fruits, the sun to give them light and warmth, and the sky to
move above them. And in all things created and made for them, I use My charity
and mercy, withdrawing neither on account of their sins. I even give equally to
the sinner and the righteous man, and often more to the sinner than to the
righteous man, because the righteous man is able to endure privation, and I
take from him the goods of the world that he may the more abundantly enjoy the
goods of heaven. So that in worldly men My mercy and charity shine, and they
render praise and glory to My Name, even when they persecute My servants; for
they prove in them the virtues of patience and charity, causing them to suffer
humbly and offer to Me their persecutions and injuries, thus turning them into
My praise and glory.
"So that, whether they will or no, worldly
people render to My Name praise and glory, even when they intend to do Me
infamy and wrong."
How even the devils render
glory and praise to GOD.
"Sinners, such as those of whom I have just
spoken, are placed in this life in order to augment virtues in My servants, as
the devils are in Hell as My justiciars and augmenters of My Glory; that is, My
instruments of justice towards the damned, and the augmenters of My Glory in My
creatures, who are wayfarers and pilgrims on their journey to reach Me, their
End. They augment in them the virtues in diverse ways, exercising them with
many temptations and vexations, causing them to injure one another and take one
another's property, and not for the motive of making them receive injury or be
deprived of their property, but only to deprive them of charity. But in
thinking to deprive My servants, they fortify them, proving in them the virtues
of patience, fortitude, and perseverance. Thus they render praise and glory to
My Name, and My Truth is fulfilled in them, which Truth created them for the
praise and glory of Me, Eternal Father, and that they might participate in My
beauty. But, rebelling against Me in their pride, they fell and lost their
vision of Me, wherefore they rendered not to Me glory through the affection of
love, and I, Eternal Truth, have placed them as instruments to exercise My
servants in virtue in this life and as justiciars to those who go, for their
sins, to the pains of Purgatory. So you see that My Truth is fulfilled in them,
that is, that they render Me glory, not as citizens of life eternal, of which
they are deprived by their sins, but as My justiciars, manifesting justice upon
the damned, and upon those in Purgatory."
How the soul, after she has
passed through this life, sees fully the praise and glory of My Name in
everything, and, though, in her the pain of desire is ended, the desire is not.
"Thus in all things created, in all rational
creatures, and in the devils is seen the glory and praise of My Name. Who can
see it? The soul who is denuded of the body and has reached Me, her End, sees
it clearly, and, in seeing, knows the truth. Seeing Me, the Eternal Father, she
loves, and loving, she is satisfied. Satisfied, she knows the Truth, and her
will is stayed in My Will, bound and made stable, so that in nothing can it
suffer pain, because it has that which it desired to have, before the soul saw
Me, namely, the glory and praise of My Name. She now, in truth, sees it
completely in My saints, in the blessed spirits, and in all creatures and
things, even in the devils, as I told you. And although she also sees the
injury done to Me, which before caused her sorrow, it no longer now can give
her pain, but only compassion, because she loves without pain, and prays to Me
continually with affection of love, that I will have mercy on the world. Pain
in her is ended, but not love, as the tortured desire, which My Word, the Son,
had borne from the beginning when I sent Him into the world, terminated on the
Cross in His painful death, but His love -- no. For had the affection of My
charity, which I showed you by means of Him, been terminated and ended then,
you would not be, because by love you are made, and had My love been drawn
back, that is, had I not loved your being, you could not be, but My love
created you, and My love possesses you, because I am one thing with My Truth,
and He, the Word Incarnate with Me. You see then, that the saints and every
soul in Eternal Life have desire for the salvation of souls without pain,
because pain ended in their death, but not so the affection of love.
"Thus, as if drunk with the Blood of the
Immaculate Lamb, and clothed in the love of the neighbor, they pass through the
Narrow Gate, bathed in the Blood of Christ crucified, and they find themselves
in Me, the Sea Pacific, raised from imperfection, far from satiety, and arrived
at perfection, satisfied by every good."
How after Saint Paul was drawn
to the glory of the blessed, he desired to be loosened from the body, as they
do, who have reached the aforesaid third and fourth states.
"Paul, then, had seen and tasted this good,
when I drew him up into the third heaven, that is into the height of the
Trinity, where he tasted and knew My Truth, receiving fully the Holy Spirit,
and learning the doctrine of My Truth, the Word Incarnate. The soul of Paul was
clothed, through feeling and union, in Me, Eternal Father, like the blessed
ones in Eternal Life, except that his soul was not separated from his body,
except through this feeling and union. But it being pleasing to My Goodness to
make of him a vessel of election in the abyss of Me, Eternal Trinity, I
dispossessed him of Myself, because on Me can no pain fall, and I wished him to
suffer for My name; therefore I placed before him, as an object for the eyes of
his intellect, Christ crucified, clothing him with the garment of His doctrine,
binding and fettering him with the clemency of the Holy Spirit and inflaming
him with the fire of charity. He became a vessel, disposed and reformed by My
Goodness, and, on being struck, made no resistance, but said: 'My Lord, what do
You wish me to do? Show me that which it is Your pleasure for me to do, and I
will do it.' Which I answered when I placed before him Christ crucified,
clothing him with the doctrine of My charity. I illuminated him perfectly with
the light of true contrition, by which he extirpated his defects, and founded
him in My charity."
How the soul who finds herself
in the unitive state desires infinitely to have the barren earthly state and
unite herself to GOD.
"And when I depart from the soul in the
aforesaid way that the body may return a little to its corporal sentiment, the
soul, on account of the union which she had made with Me, is impatient in her
life, being deprived of union with Me, and the conversation of the Immortals,
who render glory to Me, and finding herself, amid the conversation of mortals,
and seeing them so miserably offending Me. This vision of My offense is the
torture which such souls always have, and which, with the desire to see Me,
renders their life insupportable to them. Nevertheless, as their will is not
their own, but becomes one with Mine, they cannot desire other than what I
desire, and though they desire to come and be with Me, they are contented to
remain, if I desire them to remain, with their pain, for the greater praise and
glory of My Name and the salvation of souls. So that in nothing are they in
discord with My Will; but they run their course with ecstatic desire, clothed
in Christ crucified, and keeping by the Bridge of His doctrine, glorying in His
shame and pains. Inasmuch as they appear to be suffering they are rejoicing, because
the enduring of many tribulations is to them a relief in the desire which they
have for death, for oftentimes the desire and the will to suffer pain mitigates
the pain caused them by their desire to quit the body. These not only endure
with patience, as I told you they did, who are in the third state, but they
glory, through My Name, in bearing much tribulation. In bearing tribulation
they find pleasure, and not having it they suffer pain, fearing that I reward
not their well-doing or that the sacrifice of their desires is not pleasing to
Me; but when I permit to them many tribulations they rejoice, seeing themselves
clothed with the suffering and shame of Christ crucified. Wherefore were it
possible for them to have virtue without toil they would not want it. They
would rather delight in the Cross, with Christ, acquiring it with pain, than in
any other way obtain Eternal Life. Why? Because they are inflamed and steeped
in the Blood, where they find the blaze of My charity, which charity is a fire
proceeding from Me, ravishing their heart and mind and making their sacrifices
acceptable. Wherefore, the eye of the intellect is lifted up and gazes into My
Deity, when the affection behind the intellect is nourished and united with Me.
This is a sight which I grant to the soul, infused with grace, who, in truth,
loves and serves Me."
How they, who are arrived at
the aforesaid unitive state, have the eye of their intellect illuminated by
supernatural light infused by grace. And how it is better to go for counsel for
the salvation of the soul, to a humble and holy conscience than to a proud
lettered man.
"With this light that is given to the eye of
the intellect, Thomas Aquinas saw Me, wherefore he acquired the light of much
science; also Augustine, Jerome, and the doctors, and my saints. They were
illuminated by My Truth to know and understand My Truth in darkness. By My
Truth I mean the Holy Scripture, which seemed dark because it was not
understood; not through any defect of the Scriptures, but of them who heard
them, and did not understand them. Wherefore I sent this light to illuminate
the blind and coarse understanding, uplifting the eye of the intellect to know
the Truth. And I, Fire, Acceptor of sacrifices, ravishing away from them their
darkness, give the light; not a natural light, but a supernatural, so that,
though in darkness, they know the Truth. Wherefore that, which at first
appeared to be dark, now appears with the most perfect light, to the gross or
subtle mind; and everyone receives according as he is capable or disposed to
know Me, for I do not despise dispositions. So you see that the eye of the
intellect has received supernatural light, infused by grace, by which the
doctors and saints knew light in darkness, and of darkness made light. The intellect
was, before the Scriptures were formed, wherefore, from the intellect came
science, because in seeing they discerned. It was thus that the holy prophets
and fathers understood, who prophesied of the coming and death of My Son, and
the Apostles, after the coming of the Holy Spirit, which gave them that
supernatural light. The evangelists, doctors, professors, virgins, and martyrs
were all likewise illuminated by the aforesaid perfect light. And everyone has
had the illumination of this light according as he needed it for his salvation
or that of others, or for the exposition of the Scriptures. The doctors of the
holy science had it, expounding the doctrine of My Truth, the preaching of the
Apostles, and the Gospels of the Evangelists. The martyrs had it, declaring in
their blood the Most Holy Faith, the fruit and the treasure of the Blood of the
Lamb. The virgins had it in the affection of charity and purity. To the
obedient ones is declared, by it, the obedience of the Word, showing them the
perfection of obedience, which shines in my Truth, who for the obedience that I
imposed upon Him, ran to the opprobrious death of the Cross. This light is to
be seen in the Old and New Testament; in the Old, by it, were seen by the eye
of the intellect, and known the prophecies of the holy prophets. In the New
Testament of the evangelical life, how is the Gospel declared to the faithful?
By this same light. And because the New Testament proceeded from the same
light, the new law did not break the old law; rather are the two laws bound
together, the imperfection of the old law, founded in fear alone, being taken
from it, by the coming of the Word of My only-begotten Son, with the law of
Love, completing the old law by giving it love, and replacing the fear of penalty
by holy fear. And, therefore, said My Truth to the disciples, to show that He
was not a breaker of laws: 'I came not to dissolve the law, but to fulfill it.'
It is almost as if My Truth would say to them -- The Law is now imperfect, but
with My Blood I will make it perfect, and I will fill it up with what it lacks,
taking away the fear of penalty, and founding it in love and holy fear. How was
this declared to be the Truth? By this same supernatural light, which was and
is given by grace to all, who will receive it? Every light that comes from Holy
Scripture comes and came from this supernatural light. Ignorant and proud men
of science were blind notwithstanding this light, because their pride and the
cloud of self-love had covered up and put out the light. Wherefore they
understood the Holy Scripture rather literally than with understanding, and
taste only the letter of it, still desiring many other books; and they get not
to the marrow of it, because they have deprived themselves of the light, with
which is found and expounded the Scripture; and they are annoyed and murmur,
because they find much in it that appears to them gross and idiotic. And,
nevertheless, they appear to be much illuminated in their knowledge of
Scripture, as if they had studied it for long; and this is not remarkable,
because they have of course the natural light from whence proceeds science. But
because they have lost the supernatural light, infused by grace, they neither
see nor know My Goodness, nor the grace of My servants. Wherefore, I say to
you, that it is much better to go for counsel for the salvation of the soul, to
a holy and upright conscience, than to a proud lettered man, learned in much
science, because such a one can only offer what he has himself, and, because of
his darkness, it may appear to you, that, from what he says, the Scriptures
offer darkness. The contrary will you find with My servants, because they offer
the light that is in them, with hunger and desire for the soul's salvation.
This I have told you, my sweetest daughter, that you might know the perfection
of this unitive state, when the eye of the intellect is ravished by the fire of
My charity, in which charity it receives the supernatural light. With this
light the souls in the unitive state love Me, because love follows the
intellect, and the more it knows the more can it love. Thus the one feeds the
other, and, with this light, they both arrive at the Eternal Vision of Me,
where they see and taste Me, in Truth, the soul being separated from the body,
as I told you when I spoke to you of the blissfulness that the soul received in
Me. This state is most excellent, when the soul, being yet in the mortal body,
tastes bliss with the immortals, and oftentimes she arrives at so great a union
that she scarcely knows whether she be in the body or out of it; and tastes the
earnest-money of Eternal Life, both because she is united with Me, and because
her will is dead in Christ, by which death her union was made with Me, and in
no other way could she perfectly have done so. Therefore do they taste life
eternal, deprived of the hell of their own will, which gives to man the
earnest-money of damnation, if he yield to it."
How this devout soul seeks
knowledge from God concerning the state and fruit of tears.
Then this soul, yearning with very great desire,
and rising as one intoxicated both by the union which she had had with God, and
by what she had heard and tasted of the Supreme and Sweet Truth, yearned with
grief over the ignorance of creatures, in that they did not know their
Benefactor, or the affection of the love of God. And nevertheless she had joy
from the hope of the promise that the Truth of God had made to her, teaching
her the way she was to direct her will (and the other servants of God as well
as herself) in order that He should do mercy to the world. And, lifting up the
eye of her intellect upon the sweet Truth, to whom she remained united, wishing
to know somewhat of the aforesaid states of the soul of which God had spoken to
her, and seeing that the soul passes through these states with tears, she
wished to learn from the Truth concerning the different kinds of tears, and how
they came to be, and whence they proceeded, and the fruit that resulted from
weeping. Wishing then to know this from the Sweet, Supreme and First Truth, as
to the manner of being and reason of the aforesaid tears, and inasmuch as the
truth cannot be learnt from any other than from the Truth Himself, and nothing
can be learnt in the Truth but what is seen by the eye of the intellect, she made
her request of the Truth. For it is necessary for him who is lifted with desire
to learn the Truth with the light of faith.
Wherefore, knowing that she had not forgotten the
teaching which the Truth, that is, God, had given her, that in no other way could
she learn about the different states and fruits of tears, she rose out of
herself, exceeding every limit of her nature with the greatness of her desire.
And, with the light of a lively faith, she opened the eye of her intellect upon
the Eternal Truth, in whom she saw and knew the Truth, in the matter of her
request, for God Himself manifested it to her, and condescending in His
benignity to her burning desire, fulfilled her petition.
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