6 I believe that human efforts avail nothing in these matters, which His Majesty appears to reserve to Himself, setting this limit to our powers. In many other things, such as penances, good works, and prayers, with His aid we can help ourselves as far as human weakness will allow. The second reason is, that these interior operations being sweet and peaceful,140140Sap. viii. i: ‘Disponit omnia suaviter.’ any painful effort does us more harm than good. By ‘painful effort’ I mean any forcible restraint we place on ourselves, such as holding our breath.141141Life, ch. xv. i. We should rather abandon our souls into the hands of God, leaving Him to do as He chooses with us, as far as possible forgetting all self-interest and resigning ourselves entirely to His will. The third reason is, that the very effort to think of nothing excites our imagination the more. The fourth is, because we render God the most true and acceptable service by caring only for His honour and glory and forgetting ourselves, our advantages, comfort and happiness. How can we be self-oblivious, while keeping ourselves under such strict control that we are afraid to move, or even to think, or to leave our minds enough liberty to desire God’s greater glory and to rejoice in the 112glory which He possesses? When His Majesty wishes the mind to rest from working He employs it in another manner, giving it a light and knowledge far above any obtainable by its own efforts and absorbing it entirely into Himself. Then, though it knows not how, it is filled with wisdom such as it could never gain for itself by striving to suspend the thoughts. God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher.142142’The whole of the time in which our Lord communicates the simple, loving general attention of which I made mention before, or when the soul, assisted by grace, is established in that state, we must contrive to keep the understanding in repose, undisturbed by the intrusion of forms, figures, or particular knowledge, unless it were slightly and for an instant, and that with sweetness of love, to enkindle our souls the more. At other times, however, in all our acts of devotion and good works, we must make use of good recollections and meditations, so that we may feel an increase of profit and devotion; most especially applying ourselves to the life, passion, and death of Jesus Christ, our Lord, that our life and conduct may be an imitation of His.’ (St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxii. 7.)
7. In my opinion, when God chooses to place the soul in this mansion it is best for it to do as I advised, and then endeavour, without force or disturbance, to keep free from wandering thoughts. No effort, however, should be made to suspend the imagination entirely from arming, for it is well to remember God’s presence and to consider Who He is. If transported out of itself by its feelings, well and good; but let it not try to understand what is passing within it, for this favour is bestowed on the will which should be left to enjoy it in peace, 113only making loving aspirations occasionally. Although, in this kind of prayer, the soul makes no effort towards it, yet often, for a very short time, the mind ceases to think at all. I explained elsewhere why this occurs during this spiritual state.143143Life, ch. xv. 2. On first speaking of the fourth mansions, I told you I had mentioned divine consolations before the prayer of recollection. The latter should have come first, as it is far inferior to consolations, of which it is the commencement. Recollection does not require us to give up meditation, nor to cease using our intellect. In the prayer of quiet, when the water flows from the spring itself and not through conduits, the mind ceases to act; it is forced to do so, although it does not understand what is happening, and so wanders hither and thither in bewilderment, finding no place for rest. Meanwhile the will, entirely united to. God, is much disturbed by the tumult of the thoughts: no notice, however, should be taken of them, or they would cause the loss of a great part of the favour the soul is enjoying. Let the spirit ignore these distractions and abandon itself in the arms of divine love: His Majesty will teach it how best to act, which chiefly consists in its recognizing its unworthiness of so great a good and occupying itself in thanking Him for it.
8. In order to treat of the prayer of recollection, I passed over in silence the effects and symptoms to be found in souls thus favoured by God. Divine consolations evidently cause a dilation or enlargement of the soul that may be compared to water 114flowing from a spring into a basin which has no outlet, but is so constructed as to increase in size and proportion to the quantity poured into it. God seems to work the same effect by this prayer, besides giving many other marvellous graces, so preparing and disposing the soul to contain all He intends to give it. After interior sweetness and dilation the soul is not so restrained as formerly in God’s service, but possesses much more liberty of spirit. It is no longer distressed by the terror of hell, for though more anxious than ever not to offend God, it has lost servile fear and feels sure that one day it will possess its Lord. It does not dread the loss of health by austerities;144144Life, ch. xxiv. 2. believing that there is nothing it could not do by His grace, it is more desirous than before of doing penance. Greater indifference is felt for sufferings because faith being stronger, it trusts that if borne for God He will give the grace to endure them patiently. Indeed, such a one at times even longs for trials, having a most ardent desire to do something for His sake. As the soul better understands the Divine Majesty, it realizes more vividly its own baseness. Divine consolation shows it how vile are earthly pleasures; by gradually withdrawing from them, it gains greater self-mastery. In short, its virtues are increased and it will not cease to advance in perfection, unless it turns back and offends God. Should it act thus, it would lose everything, however high the state it may have reached.
9. It is not to be supposed that all these effects are produced merely by God’s having shown these 115favours once or twice. They must be received continually, for it is on their frequent reception that the whole welfare of the soul depends. I strongly urge those who have reached this state to avoid most carefully all occasions of offending God.145145Way of Perf. ch. xvi. 5. Castle, M. v. ch. i, 2, 3; ii. 4, 5; iii. 2, 6, 12. The soul is not yet fully established in virtue, but is like a new-born babe first feeding at its mother’s breast:146146Way of Perf. ch. xxxi. 7. Concept. ch. iv. 6. if it leaves her, what can it do but die? I greatly fear that when a soul to whom God has granted this favour discontinues prayer, except under urgent necessity, it will, unless it returns to the practice at once, go from bad to worse.
10. I realize the danger of such a case, having had the grief of witnessing the fall of persons I knew through their withdrawal from Him Who sought, with so much love, to make Himself their friend, as He proved by His treatment of them. I urgently warn such persons not to run the risk of sinning, for the devil would rather gain one of these souls than many to whom our Lord does not grant such graces,147147Way of Perf. ch. xl. 3. as the former may cause him severe loss by leading others to follow their example, and may even render great service to the Church of God. Were there no other reason except that he saw the special love His Majesty bears these people, it would suffice to make Satan frantic to destroy God’s work in them, so that they might be lost eternally. Therefore they suffer grievous temptations, and if they fall, they fall lower than others.
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Source: Interior Castle (CCEL)