CONTINUES THE SAME SUBJECT, EXPLAINING BY A COMPARISON IN WHAT DIVINE CONSOLATIONS CONSIST: AND HOW WE OUGHT TO TRY TO PREPARE OURSELVES TO RECEIVE THEM, WITHOUT ENDEAVOURING TO OBTAIN THEM.
1. Physical results of sensible devotion. 2. Effects of divine consolations. 3. The two fountains. 4. They symbolize two kinds of prayer. 5. Divine consolations shared by body and soul. 6. The incense within the soul. 7. Graces received in this prayer. 8. Such favours not to be sought after.
1. GOD help me! how I have wandered from my subject! I forget what I was speaking about, for my occupations and ill-health often force me to cease writing until some more suitable time. The sense will be very disconnected; as my memory is extremely bad and I have no time to read over what is written, even what I really understand is expressed very vaguely, at least so I fear. I think I said that spiritual consolations are occasionally connected with the passions. These feelings of devotion produce fits of sobbing; I have even heard that sometimes they cause a compression of the chest, and uncontrollable exterior motions violent enough to cause bleeding at the nose and other painful effects. 1
2. I can say nothing about this, never having experienced anything of the kind myself; but there appears some cause for comfort in it, because, as I said, all ends in the desire to please God and to
enjoy His presence. What I call divine consolations, or have termed elsewhere the 'prayer of quiet,' is a very different thing, as those will understand who, by the mercy of God, have experienced them.
3. To make the matter clearer, let us imagine we see two fountains with basins which fill with water. I can find no simile more appropriate than water by which to explain spiritual things, as I am very ignorant and have poor wits to help me. 2 Besides, I love this element so much that I have studied it more attentively than other things. God, Who is so great, so wise, has doubtless hidden secrets in all things He created, which we should greatly benefit by knowing, as those say who understand such matters. Indeed, I believe that in each smallest creature He has made, though it be but a tiny ant, there are more wonders than can be comprehended. These two basins are filled in different ways; the one with water from a distance flowing into it through many pipes and waterworks, while the other basin is built near the source of the spring itself and fills quite noiselessly. If the fountain is plentiful, like the one we speak of, after the basin is full the water overflows in a great stream which flows continually. No machinery is needed here, nor does the water run through aqueducts.
4. Such is the difference between the two kinds of prayer. The water running through the aqueducts resembles sensible devotion, which is obtained by meditation. We gain it by our thoughts, by meditating on created things, and by the labour of
our minds; in short, it is the result of our endeavours, and so makes the commotion I spoke of, while profiting the soul. 3 The other fountain, like divine consolations, receives the water from the source itself, which signifies God: as usual, when His Majesty wills to bestow on us any supernatural favours, we experience the greatest peace, calm, and sweetness in the inmost depths of our being; I know neither where nor how.
5. This joy is not, like earthly happiness, at once felt by the heart; after gradually filling it to the brim, the delight overflows throughout all the mansions and faculties, until at last it reaches the body. Therefore, I say it arises from God and ends in ourselves, for whoever experiences it will find that the whole physical part of our nature shares in this delight and sweetness. While writing this I have been thinking that the verse 'Dilatasti cor meum,' 'Thou hast dilated my heart,' 4 declares that the heart is dilated. This joy does not appear to me to originate in the heart, but in some more interior part and, as it were, in the depths of our being. I think this must be the centre of the soul, as I have since learnt and will explain later on. I discover secrets within us which often fill me with astonishment: how many more must there be unknown to me! O my Lord and my God! how stupendous is Thy grandeur! We are like so many foolish peasant lads: we think we know something of Thee, yet it must be comparatively nothing, for there are profound secrets even in ourselves of
which we know naught. I say 'comparatively nothing' in proportion with all the secrets hidden within Thee, yet how great are Thy mysteries that we are acquainted with and can learn even by the study of such of Thy works as we see! 5
6. To return to the verse I quoted, which may help to explain the dilation begun by the celestial waters in the depths of our being. They appear to dilate and enlarge us internally, and benefit us in an inexplicable manner, nor does even the soul itself understand what it receives. It is conscious of what may be described as a certain fragrance, as if within its inmost depths were a brazier sprinkled with sweet perfumes. Although the spirit neither sees the flame nor knows where it is, yet it is penetrated by the warmth, and scented fumes, which are even sometimes perceived by the body. Understand me, the soul does not feel any real heat or scent, but something far more subtle, which I use this metaphor to explain. Let those who have never experienced it believe that it really occurs to others: the soul is conscious of it and feels it more distinctly than can be expressed. It is not a thing we can fancy or gain by anything we can do; clearly it does not arise from the base coin of human nature, but from the most pure gold of Divine Wisdom. I believe that in this case the powers of the soul are not united to God, but are absorbed and astounded at the marvel before them. I may possibly be contradicting what I wrote elsewhere; 6 nor would
this be surprising, for it was done about fifteen years ago, and perhaps God has given me since then a clearer insight into the matter. I may be entirely mistaken on the subject, both then and now, but never do I wilfully say what is untrue. No; by the mercy of God, I would rather die a thousand times than tell a falsehood: I speak of the matter as I understand it. I believe that in this case the will must in some way be united with that of God. The after effects on the soul, and the subsequent behaviour of the person, show whether this prayer was genuine or no: this is the best crucible by which to test it.
7. Our Lord bestows a signal grace on the soul if it realizes how great is this favour, and another greater still if it does not turn back on the right road. You are longing, my daughters, to enter into this state of prayer at once, and you are right, for, as I said, the soul cannot understand the value of the graces there bestowed by God upon it, nor the love which draws Him ever closer to it: we should certainly desire to learn how to obtain this favour. I will tell you what I know about it, setting aside certain cases in which God bestows these graces for no other reason than His own choice, into which we have no right to enquire.
8. Practise what I advised in the preceding mansions, then--humility, humility! for God lets Himself be vanquished by this and grants us all we ask. 7
tears to gain it, we cannot make this water flow. God alone gives it to whom He chooses, and often when the soul is least thinking of it. We are His, sisters, let Him do what He will with us, and lead us where He will. If we are really humble and annihilate ourselves, not only in our imagination (which often deceives us), but if we truly detach ourselves from all things, our Lord will not only grant us these favours but many others that we do not know even how to desire. May He be for ever praised and blessed! Amen.
98:1 'A clear description of an attack of hysteria with the significant remark that she herself had never experienced anything of the kind'. (Dr. Goix, quoted by P. Grégoire, La prétendue hystérie de Sainte Thérèse, Lyon, Vitte, 1895, p. 53.)
99:2 Way of Perf. ch. xix. 5; also St. John of the Cross, Ascent of Mount Carmel, bk. ii, ch. xiv, 2, and xxi. 3.
100:3 Life, ch. x. 2.
100:4 Ps. cxviii. 32. Life, ch. xvii. 14,
101:5 Life, ch. xiv. 9. Way of Perf. ch. xxviii. 11.
101:6 Life, ch. xiv. 3: 'The faculties are not lost, neither are they asleep; the will alone is occupied in such a way that without knowing how it has become a captive it gives a simple consent to become the prisoner of God.' Ibid. § 4: 'The other two faculties help the will that it may render itself capable of the fruition of so great a good; nevertheless, it occasionally happens even when the will is in union that they hinder it very much.' See also Way of Perf. ch. xxxi. 8.
102:7 Way of Perf. ch. xvi. i. Life, ch. xxii. 16.
103:8 Philippus a SS. Trinitate, l.c. art. 3.
