The Way of Perfection

In this last chapter I seem to have been contradicting what I had previously said, as, in consoling those who had not reached the contemplative state, I told them that the Lord had different roads by which they might come to Him, just as He also had many mansions. ⁷¹I now repeat this: His Majesty, being Who He is and understanding our weakness, has provided for us. But He did not say: “Some must come by this way and others by that.” His mercy is so great that He has forbidden none to strive to come and drink of this fountain of life. Blessed be He for ever! What good reasons there would have been for His forbidding me!

But as He did not order me to cease from drinking when I had begun to do so, but caused me to be plunged into the depths of the water, it is certain that He will forbid no one to come: indeed, He calls us publicly, and in a loud voice, to do so.⁷² Yet, as He is so good, He does not force us to drink, but enable those who wish to follow Him to drink in many ways so that none may lack comfort or die of thirst. For from this rich spring flow many streams—some large, others small, and also little pools for children, which they find quite large enough, for the sight of a great deal of water would frighten them: by children, I mean those who are in the early stages. ⁷³Therefore, sisters, have no fear that you will die of thirst on this road; you will never lack so much of the water of comfort that your thirst will be intolerable; so take my advice and do not tarry on the way, but strive like strong men until you die in the attempt, for you are here for nothing else than to strive. If you always pursue this determination to die rather than fail to reach the end of the road, the Lord may bring you through this life with a certain degree of thirst, but in the life which never ends He will give you great abundance to drink and you will have no fear of its failing you. May the Lord grant us never to fail Him. Amen.

Now, in order to set out upon this aforementioned road so that we do not go astray at the very start, let us consider for a moment how the first stage of our journey is to be begun, for that is the most important thing—or rather, every part of the journey is of importance to the whole. I do not mean to say that no one who has not the resolution that I am going to describe should set out upon the road, for the Lord will gradually bring her nearer to perfection. And even if she did no more than take one step, this alone has such virtue that there is no fear of her losing it or of failing to be very well rewarded. We might compare her to someone who has a rosary with a bead specially indulgenced: ⁷⁴one prayer in itself will bring her something, and the more she uses the bead the more she will gain; but if she left it in a box and never took it out it would be better for her not to have it. So, although she may never go any farther along the same road, the short distance she has progressed will give her light and thus help her to go along other roads, and the farther she goes the more light she will gain. In fact, she may be sure that she will do herself no kind of harm through having started on the road, even if she leaves it, for good never leads to evil. So, daughters, whenever you meet people and find them well-disposed and even attracted to the life of prayer, try to remove from them all fear of beginning a course which may bring them such great blessings. ⁷⁵For the love of God, I beg you always to see to it that your conversation is benefiting those with whom you speak. For your prayers must be for the profit of their souls; and, since you must always pray to the Lord for them, sisters, you would seem to be doing ill if you did not strive to benefit them in every possible way.

If you would be a good kinswoman, this is true friendship; if you would be a good friend, you may be sure that this is the only possible way. Let the truth be in your hearts, as it will be if you practise meditation, and you will see clearly what love we are bound to have for our neighbours. This is no time for child’s play, sisters, and these worldly friendships, good though they may be, seem no more than that. Neither with your relatives nor with anyone else must you use such phrases as “If you love me”, or “Don’t you love me?” unless you have in view some noble end and the profit of the person to whom you are speaking. It may be necessary, in order to get a relative —a brother or some such person—to listen to the truth and accept it, to prepare him for it by using such phrases and showing him signs of love, which are always pleasing to sense. He may possibly be more affected, and influenced, by one kind word, as such phrases are called, than by a great deal which you might say about God, and then there would be plenty of opportunities for you to talk to him about God afterwards. I do not forbid such phrases, therefore, provided you use them in order to bring someone profit. But for no other reason can there be any good in them and they may even do harm without your being aware of it. Everybody knows that you are nuns and that your business is prayer. Do not say to yourselves: “I have no wish to be considered good,” for what people see in you is bound to bring them either profit or harm. People like nuns, on whom is laid the obligation to speak of nothing save in the spirit of God, ⁷⁶act very wrongly if they dissemble in this way, except occasionally for the purpose of doing greater good. Your intercourse and conversation must be like this: let any who wish to talk to you learn your language; and, if they will not, be careful never to learn theirs: it might lead you to hell.

It matters little if you are considered ill-bred and still less if you are taken for hypocrites: indeed, you will gain by this, because only those who understand your language will come to see you. If one knows no Arabic, one has no desire to talk a great deal with a person who knows no other language. So worldly people will neither weary you nor do you harm— and it would do you no small harm to have to begin to learn and talk a new language; you would spend all your time learning it. You cannot know as well as I do, for I have found it out by experience, how very bad this is for the soul; no sooner does it learn one thing than it has to forget another and it never has any rest. This you must at all costs avoid; for peace and quiet in the soul are of great importance on the road which we are about to tread.

If those with whom you converse wish to learn your language, it is not for you to teach it to them, but you can tell them what wealth they will gain by learning it. Never grow tried of this, but do it piously, lovingly and prayerfully, with a view to helping them; they will then realize what great gain it brings, and will go and seek a master to teach it them. Our Lord would be doing you no light favour if through your agency He were to arouse some soul to obtain this blessing. When once one begins to describe this road, what a large number of things there are to be said about it, even by those who have trodden it as unsuccessfully as I have! I only wish I could write with both hands, so as not to forget one thing while I am saying another. May it please the Lord, sisters, that you may be enabled to speak of it better than I have done.

71. There is a reference here to St. John xiv, 2.

72. St. John vii, 37.

73. Lit.: “these are they who are, etc.”

74. Cuenta de perdones: a bead larger in size than the remainder in the rosary and carrying special indulgences for the souls in purgatory.

75. Lit.: “of beginning so great a good.”

76. Lit.: “save in God”—i.e., save as those whose life is centred in God: not necessarily, I think, only of God.