Light, Life, and Love Part 9

ON SENSIBLE LOVE

FROM inwardness is born a sensible love which penetrates the heart of man and the highest faculties of the soul. This love and delight none can experience who has not inwardness. Sensible love is the desire and appet.i.te for G.o.d as for an eternal good in which all is contained. Sensible love renounces all the creatures, not as needs but as pleasures. Interior love feels itself touched from above by the eternal love which it must practise eternally Interior love willingly renounces and despises everything, in order to obtain that which it loves.

ON DEVOTION

FROM this sensible love is born devotion to G.o.d and His glory. For none can have a hungry devotion in his heart, unless he possesses the sensible love of G.o.d. Devotion excites and stimulates a man internally and externally to the service of G.o.d. It makes the body and soul abound in glory and merit in the eyes of G.o.d and men. G.o.d exacts devotion in all that we do. It purges the body and soul from all that might hold us back; it shows us the true path to blessedness.

ON GRAt.i.tUDE

FROM fervent devotion is born grat.i.tude, for none can thank or praise G.o.d perfectly if he is not fervent and pious. We should thank G.o.d for everything here below, that we may be able to thank Him eternally above. Those who praise not G.o.d here, will be mute eternally. To praise G.o.d is the most joyous and delicious employment of the loving heart. There is no limit to the praises of G.o.d, for therein is our salvation, and we shall praise Him eternally.

Now hear a comparison, by which you may understand the exercise of grat.i.tude. When the summer approaches and the sun mounts, it attracts the moisture of the earth along the stems and branches of the trees, whence come green leaves, flowers, and fruit. Even so when Christ, the eternal sun, rises in our hearts, He sends His light and heat upon our desires, and draws the heart away from all the manifold things of earth, creating unity and inwardness, and makes the heart grow and become green by interior love, and makes loving devotion flourish, and makes us bear the fruits of grat.i.tude and love, and preserves these fruits eternally in the humble pain of our inability to praise and serve Him enough.

Here ends the first of the four chief kinds ot interior exercises, which adorn the lower part of a man.

HOW TO INCREASE INWARDNESS BY HUMILITY

BUT in thus comparing to the splendour and power of the sun the modes in which Jesus Christ comes, we shall find in the sun another virtue or influence which makes the fruit more early ripe and more abundant.

When the sun rises to a very great height, and enters the sign of the Twins--that is to say, into a double thing, but of the same nature, in the middle of the month of May, the sun has a double power over the flowers, herbs, and all that grows upon the earth. If at that time the planets which rule nature are well ordered according to the season of the year, the sun s.h.i.+nes brightly on the earth, and attracts the moisture in the atmosphere. Hence are born dew and rain, and the fruits of the ground increase and multiply.

Even so when Christ, that bright sun, rises in our heart above all other things, and when the requirements of material nature, which are contrary to the spirit, are well regulated according to reason, when we possess the virtues as I have said above, and when, lastly, we offer and restore to G.o.d, by the ardour of charity, and with grat.i.tude and love, the delight and peace which we find in the virtues, from all these are born, at times, a gentle rain of new internal consolations, and a celestial dew of divine sweetness. This dew and rain make all the virtues increase and multiply day by day, if we put no hindrance in their way. This is a new and special operation, and a new coming of Christ into the loving heart.

ON PURE SATISFACTION OF THE HEART

FROM this sweetness is born satisfaction of heart, and of all the bodily faculties, so that a man imagines that he is inwardly embraced in the divine bands of love. This pleasure and consolation is greater and more delicious to body and soul than all the pleasures granted on earth, even if a man could enjoy them to the full. In this pleasure G.o.d sinks into the heart by means of His gifts with such a profusion of delights, consolations, and joys, that the heart overflows internally.

ON THE OBSTACLES WHICH WE ENCOUNTER IN THIS STATE

THIS coming, or kind of coming, is granted to beginners, when they turn from the world, when their conversion is complete, and they abandon all the consolations of earth to live for G.o.d only; nevertheless they are still weak, and need milk and not strong meat, such as great temptations and the hiding of G.o.d's face. At this season frost and fog often injure them, for they are in the middle of the May of the interior life. The frost is to wish to be something, or to imagine that we are something, or to be somewhat attached to ourselves, or to believe that we have deserved consolations and are worthy of them. The fog is the wish to rest upon internal consolations and pains. This obscures the atmosphere of reason, and the ilowers, which were about to unfold and bloom and bear fruits, shut up again. This is why we lose the knowledge of truth, and nevertheless we sometimes keep certain false sweetnesses granted by the enemy, which at the last lead men astray.

HOW ONE OUGHT TO BEHAVE IN THIS CASE

I WISH to give you here a brief comparison, that you may not go astray, and that you may be able to behave wisely in this case.

Observe the wise bee, and imitate her. She dwells in unity, in the midst of the a.s.sembly of her kind, and she goes forth, not during a storm, but when the weather is calm and bright, and the sun s.h.i.+nes; and she flies towards every flower where she may find sweetness. She rests not on any flower, neither for its beauty nor for its sweetness, but draws out from the cups of the flowers their sweetness and clearness--that is to say, the honey and wax, and she brings them back to the unity which is formed of the a.s.sembly of all the bees, that the honey and wax may be put to good use.

The expanded heart on which Christ, the eternal sun, s.h.i.+nes, grows and blooms under His rays, and from it flow all the interior forces in joy and sweetness.

Now the wise man will act like the bee, and will try to settle, with affection, intelligence, and prudence, on all the gifts and all the sweetness that he has experienced, and on all the good that G.o.d has done to him. He will not rest on any flower of the gifts, but laden with grat.i.tude and praise he will fly back towards the unity where he wishes to dwell, and to rest with G.o.d eternally.

ON THE THIRD MODE OF THE SPIRITUAL COMING OF CHRIST

WHEN the sun in heaven reaches its highest point, in the sign of the Crab--that is to say, when it can go no higher, but must begin to go backwards, then the greatest heat of the year begins. The sun attracts the moisture, the earth dries, and the fruits ripen. In the same way, when Christ, the divine sun, arises above the highest summit of our heart--that is to say, above all His gifts, consolations and sweetnesses, and if we do not rest in any of these, however sweet, but return always with humble praises to the source from which these gifts flow, Christ stops and remains lifted up above the summit of our heart, and desires to attract all our powers to Himself.

This invitation is an irradiation of Christ, the eternal sun, and causes in the heart a joy and pleasure so great that the heart cannot close again after such an expansion, without pain. A man is wounded internally and feels the smart of love. To be wounded by love is the sweetest sensation and the most grievous pain that can be experienced. To be wounded by love is a sure sign that we shall be cured. This spiritual wound does us good and harm at the same time.

ON THE FOURTH KIND OF THE SPIRITUAL COMING OF CHRIST

NOW I wish to speak of the fourth kind of coming of Jesus Christ, which exalts and perfects the man in his interior exercises, according to the lower part of his being. But having compared all the interior comings to the s.h.i.+ning of the sun, we will continue to speak, while following the course of the seasons, of the other effects and works of the sun.

When the sun begins to descend the sky, it enters the sign of the Virgin, so called because this period of the year becomes barren like a virgin. The glorious virgin Mary, mother of Christ, full of joys and rich in all the virtues, ascended to heaven at this season.

The heat begins then to diminish, and men gather, for use during the whole year, the ripe fruits which can be used long after, such as corn and the grape. And they sow part of the corn, that it may be multiplied for the use of men. At this season all the solar work of the year is finished. In the same way, when Christ, the glorious sun, has risen to the zenith in the heart of men, and begins to descend, so as to hide the splendour of His divine beams and to leave a man alone, the heat and impatience of love diminish. Now this occultation of Christ and the withdrawal of His light and heat are the first work and the new coming of this mode. Now Christ says spiritually in a man: "Go forth in the manner that I now show thee"; and the man goes forth, and finds himself poor, miserable, and desolate. Here all the storm, all the pa.s.sion and eagerness of love grow cold; summer becomes autumn, and all his wealth is changed into great poverty. And the man begins to complain by reason of his misery; what is become of his ardent love, his inwardness, his grat.i.tude, the interior consolations, the heartfelt joys? Where has it all gone? How comes it that all is dead within him? He is like a scholar who has lost his knowledge and his work; and nature is often troubled by such losses. Sometimes these unhappy ones are deprived of the good things of earth, of their friends and relations, and are deserted by all the creatures; their holiness is mistrusted and despised, men put a bad construction upon all the works of their life, and they are rejected and disdained by all those who surround them; and sometimes they are afflicted with diverse diseases; and some of them fall into bodily temptations, or into spiritual temptations, the most dangerous of all. From this misery are born the fear of falling, and a sort of half-doubt, and this is the extreme point where we can stop without despair. Let such men seek out the good, complain to them, show them their distress, and ask their help, and implore the aid of Holy Church, and of all just men.

WHAT A MAN OUGHT TO DO WHEN HE IS ABANDONED

A MAN will here observe humbly that he has nothing but his distress, and he will say in his resignation and self-abnegation the words of holy Job: "The Lord gave, and the Lord hath taken away; He hath done what seemed good to Him; blessed be the name of the Lord." And he will leave himself in everything, and will say and think in his heart: "Lord, I am as willing to be poor, lacking all that Thou hast taken from me, as I should be to be rich, if such were Thy will, and if it were for Thine honour. It is not my will according to nature which must be accomplished, but Thy will, and my will according to my spirit, O Lord; for I belong to Thee, and I should love as well to be Thine in h.e.l.l as in heaven, if that could serve Thy glory; and therefore, O Lord, accomplish in me the excellence of Thy will."

From all these pains and acts of resignation, a man will derive an inward joy, and he will offer himself into the hands of G.o.d, and will rejoice to be able to suffer in His honour. And if he so perseveres, he will taste inward pleasures such as he has never had before; for nothing so rejoices the lover of G.o.d as to feel that he is His beloved. And if he is truly exalted as far as this mode, in the path of virtue, it is not necessary for him to have pa.s.sed through all the states which we have described above; for he feels within himself in action, in humble obedience, in patience, and in resignation, the source of all the virtues. It is thus that this mode is eternally sure.

At this season the sun in the sky enters the sign of the Scales, for the day and night are equal, and the sun balances the light and the darkness. In the same way Jesus Christ is in the sign of the Scales for the resigned man; and whether He grants sweetness or bitterness, darkness or light, whatever He chooses to send him, the man keeps his balance, all things are equal to him except sin, which has been driven away once for all. When every consolation has been thus withdrawn from these resigned men, when they believe that they have lost all their virtues and that they are abandoned by G.o.d and all the creatures, if they then know how to reap the divers fruits, their corn and wine are ready and ripe. That is to say, that all that the bodily virtues can suffer will be offered by them to G.o.d with joy, without resistance to His supreme will. All the exterior and interior virtues, which they formerly practised with joy in the light of love, they will now practise courageously and laboriously, and will offer them to G.o.d, and never will they have so much merit in His eyes. Never will they have been more n.o.ble or more beautiful.

All the consolations which G.o.d formerly granted, they will allow to be stripped from them with joy, since it is for the glory of G.o.d. It is thus that the virtues become perfect, and that sadness is transformed into an eternal vintage. These men--their life and their patience--improve and teach all who know and live near them, and thus it is that the wheat of their virtues is sown and multiplied for the good of all just men.

This is the fourth kind of coming which, according to the bodily faculties and the lower part of his being, adorns and perfects a man in interior exercises.

HOW THESE FOUR MODES ARE FOUND IN JESUS CHRIST

WE must needs walk in the light if we wish not to lose our way, and we must observe Jesus Christ, who has taught us these four modes, and has preceded us in them. Christ, the bright sun, rises in the heaven of the sublime Trinity and in the dawn of His glorious mother the virgin Mary, who was and is the dawn of all the graces. Now observe. Christ had and still has the first mode, for He was unique and united. In Him were and are collected and united all the virtues which have ever been practised, and which ever will be, and besides this, all the creatures who will cultivate these virtues. He was thus in an unique sense the Son of the Father, and united to human nature. And He was equally full of inwardness, for it was He who brought upon earth the fire which has consumed all the saints and all good men. And He had a sensible and faithful love for His Father, and for all who will have joy in Him eternally, and His pitiful and loving heart sighed and glowed with love for all men, before His Father. All His life and all His actions, within and without, and all His words, were praises of His Father. This is the first mode.

Christ, the sun of love, blazed and shone yet more brightly and warmly, for in Him was and is the fullness of all gifts. This is why the heart of Christ, and His character, and His habits and His service, overflowed with pity, sweetness, humility, and generosity.

So gracious was He and so loving, that His manners and His personality attracted all whose nature was good. He was the pure lily in the midst of the flowers of the field, from which the good were to draw the honey of eternal sweetness and eternal consolations. According to His humanity He thanked His eternal Father for all the gifts which were ever granted to humanity, and praised Him, for His Father is the Father of all gifts, and He rested on Him, according to the highest faculties of His soul, above all gifts, in the sublime unity of G.o.d from which all the gifts flow; thus He had the second mode.

Christ, the glorious sun, blazed and shone yet higher, and more brightly and warmly; for during all His days on earth, all His bodily faculties were invited and pressed to the sublime glory and bliss which He now experiences in His senses and body. And He was inclined thereto Himself, according to His desires; and nevertheless He willed to remain in this exile, till the time which the Father had foreseen and fixed from all eternity. Thus He had the third mode. When the time came at which Christ was to reap and carry away to the eternal kingdom the fruits of all the virtues which ever have been and ever will be practised, the eternal sun began to descend; for Christ humbled Himself, and gave up His bodily life into the hands of His enemies. And he was misunderstood and deserted by His friends in so great a distress; and all consolation, within and without, was withdrawn from His nature; and it was overwhelmed with misery, pain, and contempt, and paid all the debt which our sins justly incurred. All this He suffered in humble patience, and He accomplished the greatest works of love in this resignation, whereby He received and purchased our eternal inheritance. It is thus that the lower part of His n.o.ble humanity was adorned, for it was in it that He suffered this pain for our sins. It is on this account that He is called the Saviour of the world, and that He is glorified and raised up and seated on the right hand of His Father, and that He reigns in power. And every creature, on the earth, above the earth, and under the earth, bends the knee for ever before His glorious name.

HOW A MAN SHOULD LIVE IF HE DESIRES TO BE ENLIGHTENED

THE man who, in true obedience to the commandments of G.o.d, lives in the moral virtues, and moreover exercises himself in the interior virtues, after the direction and impulse of the Holy Spirit, acting and speaking according to righteousness, and who seeks not his own interests in time or in eternity, and who supports with true patience obscurity and affliction and every kind of misery, and who thanks G.o.d for everything, and offers himself in humble resignation, has received the first coming of Jesus Christ according to interior exercises. When this man is purified and pacified, and turns back upon himself according to his lower nature, he may be internally enlightened, if he asks it, and if G.o.d judges that the right time has come. It may also happen that he is enlightened from the beginning of his conversion, so that he may offer himself entirely to the will of G.o.d and give up all possession of himself, which is the supreme end. But if he is to follow any further the road which I have shown, in the exterior and at the same time in the interior life, it will be much easier for him than for the man who has been raised straight from the bottom, for the former will have more light than the latter.

ON ANOTHER COMING OF CHRIST

NOW we are about to speak of another mode of the coming of Christ, in interior exercises, which adorn, enlighten, and enrich a man, according to the three supreme faculties of his soul. We shall compare this coming to a life-giving fountain from which flow three rivers.

This fountain is the fullness of divine grace in the unity of our spirit. There resides grace essentially in its permanence, like a full fountain, and it flows out actively by its rivers into each of the faculties of the soul, according to their needs. These rivers are a special influx, or operation of G.o.d in the highest faculties, in which G.o.d operates in various manners by the intermediary of His grace.

HOW THE FIRST RIVER FLOWS INTO THE MEMORY

THE first river of grace, which G.o.d causes to flow in this coming, is a pure simplicity which s.h.i.+nes without distinction in the spirit.

This river takes its source in the fountain, in the unity of the spirit, and flows directly downwards, and penetrates all the faculties of the soul, both higher and lower, and lifts them up out of all multiplicity and all over-occupation, and makes a simplicity in a man, and gives and shows him an internal bond in the unity of his spirit. A man is thus lifted up according to his memory, and delivered from strange and irrelevant thoughts, and from inconstancy. Now Christ in this light demands a going forth, according to the mode of this light and this coming. Then the man goes forth, and observes himself that by virtue of the simple light that is spread abroad in him he is united, established, penetrated and fixed in the unity of his spirit or of his thoughts. Here the man is exalted and established in a new essence; he turns his thoughts inwards, and rests his memory on the naked truth, above all sensuous images and above all multiplicity. There the man possesses essentially and supernaturally the unity of his spirit, for his own dwelling, and as an heritage of his own for ever. He always has an inclination towards that same unity, and this unity will have an eternal and loving inclination towards the more sublime unity where the Father and the Son are united with all the saints in the bands of the Holy Spirit.

HOW THE SECOND RIVER ENLIGHTENS THE INTELLIGENCE

THROUGH internal love, and loving inclination towards union with G.o.d, is born the second river from the fullness of grace, in unity of spirit, and this is a spiritual brightness which flows and sheds light through the intelligence, but with distinctions in the diverse modes. For this light shows and gives to the spirit, in the truth, the discretion in all the virtues. But this light is not placed altogether in our power, for though we have it always in our soul, G.o.d makes it speak or keep silence, and He can manifest or hide it, give or withdraw it, at all times and under all conditions, for this light is His. Such men do not absolutely need revelations, nor to be drawn up above sense, for their life and abode and habits and essence are in the spirit above sense and sensibility. And G.o.d shows them what He wills and what is necessary for them. Nevertheless G.o.d, if He wished, could withdraw their exterior sense, and show them, from within, unknown symbols and future things, in diverse manners.

Now Christ desires that this man should go forth, and go into the light, according to the mode of this light. This enlightened man will therefore go forth and observe his state and his life within and without, in order to know if he is perfectly like Christ according to His humanity and also according to His divinity. And this man will lift up his eyes, enlightened by enlightened reason, in intelligible truth, and will observe and consider, as a creature can, the sublime nature of G.o.d, and the unlimited attributes which are in G.o.d.

It is then necessary to consider and examine the sublime nature of G.o.d; how it contains simplicity and purity, inaccessible height and abysmal depth, incomprehensible extension and eternal duration; dark silence and wild waste; repose of all the saints in unity and joy in itself and in all the saints in eternity. This enlightened man will also examine the attributes of the Father in the G.o.dhead, how He is all-powerful, the creator, mover, preserver, beginning and end, cause and existence of all creatures; this is what the bright river of grace shows to the enlightened reason. It shows also the attributes of the eternal Word, abysmal wisdom and truth, model of every creature and of all life, eternal norm of things, unveiled contemplation and intuition into everything, brightness and illumination of all saints, according to their merits, in heaven and on earth. But this bright river shows also to the enlightened reason the attributes of the Holy Spirit; inconceivable charity and generosity, pity and mercy, infinite watchfulness and faithfulness, immense and inconceivable riches flowing with delights through all heavenly spirits, ardent flame consuming all in unity, effluent fountain, preparation of all the saints for their eternal blessedness, and their introduction thereto; enveloping and penetrating the Father, the Son, and all the saints in joyous unity.

ON THE STATE OF AMAZEMENT AT THE DIVINE EFFLUENCE

THE incomprehensible wealth and sublimity, and the universal generosity which flow from the divine nature, bring a man into a state of amazement; and above all he admires the communication of G.o.d and His effluence above everything, for he sees the inconceivable essence, which is the common joy of G.o.d and all the saints. And he sees that the three divine Persons are a common effluence in works, in graces, and in glory, in nature and above nature, in all conditions and in all times, in the saints and in men, in heaven and on earth, in all reasonable and irrational creatures, according to each one's merits, needs, and powers of receiving. G.o.d is common to all, with all His gifts, the angels are common, the soul is common in all its faculties, in all life, in all the members, and all in each, for one cannot divide it, except by reason. For the higher and lower faculties, the spirit and the soul, are distinct according to reason, but one in nature. Thus G.o.d is entirely and specially present to each one, and nevertheless common to all the creatures, for by Him are all things, and on Him depend the heaven, the earth, and the whole of nature. When a man thus observes the astonis.h.i.+ng wealth and sublimity of the divine nature, and all the manifold gifts which He grants and offers to His creatures, he is lifted up internally by wonder at such manifold riches and sublimity; and from thence arises a singular inward joy of spirit, and a vast confidence in G.o.d; and this internal joy surrounds and penetrates all the faculties of the soul in inwardness of spirit.