On Union with God Part 2

Then does he forsake himself, his own strength and powers, and every creature, and hides himself in complete abandonment in the bosom of G.o.d.

To G.o.d are all his actions simply and purely directed. He seeks nothing outside of G.o.d, but knows that of a truth he has found in Him all the good and all the happiness of perfection. Then will he be in some measure transformed in G.o.d. He will no longer be able to think, love, understand, remember aught save G.o.d and the things of G.o.d. He will no longer behold himself or creatures save in G.o.d; no love will possess him but the love of G.o.d, nor will he remember creatures or even his own being, save in G.o.d.

Such a knowledge of the truth renders the soul humble, makes her a hard judge towards herself, but merciful to others, while earthly wisdom puffs up the soul with pride and vanity. Behold, this is wise and spiritual doctrine, grounded upon the truth, and leading unto the knowledge and service of G.o.d, and to familiarity with Him.

If thou desirest to possess Him indeed, thou must of necessity despoil thy heart of earthly affections, not alone for persons, but for every creature, that thou mayest tend to the Lord thy G.o.d with thy whole heart and with all thy strength, freely, simply, without fear or solicitude, trusting everything in entire confidence to His all-watchful Providence.[32]

CHAPTER VII

ON THE PRACTICE OF INTERIOR RECOLLECTION

The author of the book ent.i.tled "De Spiritu et Anima" tells us (chap.

xxi.)[33] that to ascend to G.o.d means nothing else than to enter into oneself. And, indeed, he who enters into the secret place of his own soul pa.s.ses beyond himself, and does in very truth ascend to G.o.d.

Banish, therefore, from thy heart the distractions of earth and turn thine eyes to spiritual joys, that thou mayest learn at last to repose in the light of the contemplation of G.o.d.

Verily the soul's true life and her repose are to abide in G.o.d, held fast by love, and sweetly refreshed by the Divine consolations.

But many are the obstacles which hinder us from tasting this rest, and of our own strength we could never attain to it. The reason is evident--the mind is distracted and preoccupied; it cannot enter into itself by the aid of the memory, for it is blinded by phantoms; nor can it enter by the intellect, for it is vitiated by the pa.s.sions. Even the desire of interior joys and spiritual delights fails to draw it inward.

It lies so deeply buried in things sensible and transitory that it cannot return to itself as to the image of G.o.d.

How needful is it, then, that the soul, lifted upon the wings of reverence and humble confidence, should rise above itself and every creature by entire detachment, and should be able to say within itself: He Whom I seek, love, desire, among all, more than all, and above all, cannot be perceived by the senses or the imagination, for He is above both the senses and the understanding. He cannot be perceived by the senses, yet He is the object of all our desires; He is without shape, but He is supremely worthy of our heart's deepest love. He is beyond compare, and to the pure in heart greatly to be desired. Above all else is He sweet and love-worthy; His goodness and perfection are infinite.

When thou shalt understand this, thy soul will enter into the darkness of the spirit, and will advance further and penetrate more deeply into itself.[34] Thou wilt by this means attain more speedily unto the beholding in a dark manner of the Trinity in Unity, and Unity in Trinity, in Christ Jesus, in proportion as thy effort is more inward; and the greater is thy charity, the more precious the fruit thou wilt reap. For the highest, in spiritual things, is ever that which is most interior. Grow not weary, therefore, and rest not from thy efforts until thou hast received some earnest or foretaste of the fulness of joy that awaits thee, and has obtained some first-fruits of the Divine sweetness and delights.

Cease not in thy pursuit till thou shalt behold "the G.o.d of G.o.ds in Sion."[35]

In thy spiritual ascent and in thy search after a closer union with G.o.d thou must allow thyself no repose, no slipping back, but must go forward till thou hast obtained the object of thy desires. Follow the example of mountain-climbers. If thy desires turn aside after the objects which pa.s.s below thou wilt lose thyself in byways and countless distractions.

Thy mind will become dissipated and drawn in all directions by its desires. Thy progress will be uncertain, thou wilt not reach thy goal, nor find rest after thy labours.

If, on the other hand, the heart and mind, led on by love and desire, withdraw from the distractions of this world, and little by little abandon baser things to become recollected in the one true and unchangeable Good, to dwell there, held fast by the bonds of love, then wilt thou grow strong, and thy recollection will deepen the higher thou risest on the wings of knowledge and desire.

They who have attained to this dwell as by habit in the Sovereign Good, and become at last inseparable from it.

True life, which is G.o.d Himself, becomes their inalienable possession;[36] for ever, free from all fear of the vicissitudes of time and change,[37] they repose in the peaceful enjoyment of this inward happiness, and in sweet communication with G.o.d. Their abode is for ever fixed within their own souls, in Christ Jesus, Who is to all who come to Him "the Way, the Truth, and the Life."[38]

CHAPTER VIII

THAT A TRULY DEVOUT MAN SHOULD COMMIT HIMSELF TO G.o.d IN ALL THAT BEFALLS HIM

From all that has. .h.i.therto been said, thou hast understood, if I mistake not, that the more thou separatest thyself from earthly images and created objects, and the closer thy union with G.o.d, the nearer wilt thou approach to the state of innocence and perfection. What could be happier, better, sweeter than this?

It is, therefore, of supreme importance that thou shouldst preserve thy soul so free from every trace or entanglement of earth that neither the world nor thy friends, neither prosperity nor adversity, things present, past, or future, which concern thyself or others, not even thine own sins above measure, should have power to trouble thee.

Think only how thou mayest live, as it were, alone with G.o.d, removed from the world, the simple and pure life of the spirit, as though thy soul were already in eternity and separated from thy body.

There thou wouldst not busy thyself with earthly things, nor be disquieted by the state of the world, by peace or war, fair skies or foul, or anything here below. But thou wouldst be absorbed and filled by His love.

Strive even now in this present life to come forth in a manner from thy body and from every creature.

As far as thou canst, fix the eye of thy soul steadfastly, with un.o.bscured gaze, upon the uncreated light.

Then will thy soul, purified from the clouds of earth, be like an Angel in a human body, no longer troubled by the flesh, or disturbed by vain thoughts.

Arm thyself against temptations, persecutions, injuries, so that in adversity as in prosperity, thou mayest still cleave to G.o.d in unbroken peace.

When trouble, discouragement, confusion of mind a.s.sail thee, do not lose patience or be cast down. Do not betake thee to vocal prayers or other consolations, but endeavour by an act of the will and reason to lift up thy soul and unite it to G.o.d, whether thy sensual nature will or no.

The devout soul should be so united to G.o.d, should so form and preserve her will in conformity to the Divine will, that she is no more occupied or allured by any creature than before it was created, but lives as though there existed but G.o.d and herself.[39]

She will receive in unvarying peace all that comes to her from the hand of Divine Providence. In all things she will hope in the Lord, without losing patience, peace, or silence.

Behold, therefore, of how great value it is in the spiritual life to be detached from all things, that thou mayest be interiorly united to G.o.d and conformed to Him.

Moreover, there will then be no longer anything to intervene between thy soul and G.o.d. Whence could it come? Not from without, for the vow of voluntary poverty has despoiled thee of all earthly goods, that of chast.i.ty has taken thy body. Nor could it come from within, for obedience has taken from thee thy very will and soul. There is now nothing left which could come between G.o.d and thyself.

That thou art a religious, thy profession, thy state, thy habit and tonsure, and the other marks of the religious life declare. See to it whether thou art a religious in truth or only one in name.

Consider how thou art fallen and how thou sinnest against the Lord thy G.o.d and against His justice if thy deeds do not correspond with thy holy state, if by will or desire thou clingest to the creature rather than to the Creator, or preferrest the creature to the Creator.

CHAPTER IX

THE CONTEMPLATION OF G.o.d IS TO BE PREFERRED ABOVE ALL OTHER EXERCISES

Whatever exists outside of G.o.d is the work of His hands. Every creature is, therefore, a blending together of the actual and the possible, and as such is in its nature limited. Born of nothing, it is surrounded by nothingness, and tends to nothingness.[40]

Of necessity the creature depends each moment upon G.o.d, the supreme Artist, for its existence, preservation, power of action, and all that it possesses.

It is utterly unable to accomplish its own work, either for itself or for another, and is impotent as a thing which is not before that which is, the finite before the infinite. It follows, therefore, that our life, thoughts, and works should be in Him, of Him, for Him, and directed to Him, Who by the least sign of His will could produce creatures unspeakably more perfect than any which now exist.

It is impossible that there should be in the mind or heart a thought or a love more profitable, more perfect or more blessed than those which rest upon G.o.d, the Almighty Creator, of Whom, in Whom, by Whom, towards Whom all tend.

He suffices infinitely for Himself and for others, since from all eternity He contains within Himself the perfections of all things. There is nothing within Him which is not Himself. In Him and by Him exist the causes of all transitory things; in Him are the immutable origins of all things that change, whether rational or irrational.

All that happens in time has in Him its eternal principle.

He fills all; He is in all things by His essence, by which He is more present and more near to them than they are to themselves.[41]