CHAPTER III.

THIS CHAPTER CONTINUES THE SAME SUBJECT AND SPEAKS OF ANOTHER KIND OF UNION

WHICH THE SOUL CAN OBTAIN WITH THE HELP OF GOD. THE IMPORTANCE OF LOVE OF

OUR NEIGHBOUR IN THIS MATTER. THIS IS VERY USEFUL TO READ.

1. Zeal for souls left by divine union. 2. The soul may fall from such a

state. 3. How divine union may always be obtained. 4. Union with the will of

God the basis of all supernatural union. 5. Advantage of union gained by

self-mortification. 6. Defects which hinder this union. 7. Divine union

obtained by perfect love of God and our neighbour. 8. Love for God and our

neighbour are proportionate. 9. Real and imaginary virtues. 10. Illusionary

good resolutions. 11. Works, not feelings, procure union. 12. Fraternal

charity will certainly gain this union.

1. LET us now return to our little dove and see what graces God gives it in

this state. This implies that the soul endeavours to advance in the service

of our Lord and in self-knowledge. If it receives the grace of union and

then does no more, thinking itself safe, and so leads a careless life,

wandering off the road to heaven (that is, the keeping of the commandments)

it will share the fate of the butterfly that comes from the silkworm, which

lays some eggs that produce more of its kind and then dies for ever. I say

it leaves some eggs, for I believe God will not allow so great a favour to

be lost but that if the recipient does not profit by it, others will. For

while it keeps to the right path, this soul, with its ardent desires and

great virtues, helps others and kindles their fervour with its own. Yet even

after having lost this it may still long to benefit others and delight to

make known the mercies shown by God to those who love and serve Him. [185]

2. I knew a person to whom this happened. Although greatly erring, she

longed that others should profit by the favours God had bestowed on her and

taught the way of prayer to people ignorant of it, thus helping them

immensely. God afterwards bestowed fresh light upon her; indeed the prayer

of union had not hitherto produced the above effects in her. How many people

there must be to whom our Lord communicates Himself, who, like Judas, are

called to the Apostleship and made kings by Him, as was Saul, yet who

afterwards lose everything by their own fault! We should learn from this,

sisters, that if we would merit fresh favours and avoid losing those we

already possess, our only safety lies in obedience and in following the law

of God. This I say, both to those who have received these graces and to

those who have not. [186]

3. In spite of all I have written, there still seems some difficulty in

understanding this mansion. The advantage of entering is so great, that it

is well that none should despair of doing so because God does not give them

the supernatural gifts described above. With the help of divine grace true

union can always be attained by forcing ourselves to renounce our own will

and by following the will of God in all things. [187]

4. Oh, how many of us affirm that we do this, and believe we seek nothing

else--indeed we would die for the truth of what we say! If this be the case I

can only declare, as I fancy I did before, and I shall again and again, that

we have already obtained this grace from God. Therefore we need not wish for

that other delightful union described above, for its chief value lies in the

resignation of our will to that of God without which it could not be

reached. [188] Oh, how desirable is this union! The happy soul which has

attained it will live in this world and in the next without care of any

sort. No earthly events can trouble it, unless it should see itself in

danger of losing God or should witness any offence offered Him. Neither

sickness, poverty, nor the loss of any one by death affect it, except that

of persons useful to the Church of God, for the soul realizes thoroughly

that God's disposal is wiser than its own desires.

5. You must know that there are different kinds of sorrow: there are both

griefs and joys rising from an impulse of nature or from a charity which

makes us pity our neighbour, like that felt by our Saviour when He raised

Lazarus from the dead. [189] These feelings do not destroy union with the

will of God nor do they disturb the soul by a restless, turbulent, and

lasting passion. They soon pass away, for as I said of sweetness in prayer,

[190] they do not affect the depths of the soul but only its senses and

faculties. They are found in the former mansions, but do not enter the last

of all. Is it necessary, in order to attain to this kind of divine union,

for the powers of the soul to be suspended? No; God has many ways of

enriching the soul and bringing it to these mansions besides what might be

called a 'short cut.' But, be sure of this, my daughters: in any case the

silkworm must die and it will cost you more in this way. In the former

manner this death is facilitated by finding ourselves introduced into a new

life; here, on the contrary, we must give ourselves the death-blow. I own

that the work will be much harder, but then it will be of higher value so

that your reward will be greater if you come forth victorious; [191] yet

there is no doubt it is possible for you to attain this true union with the

will of God.

6. This is the union I have longed for all my life and that I beg our Lord

to grant me; it is the most certain and the safest. But alas, how few of us

ever obtain it! Those who are careful not to offend God, and who enter the

religious state, think there is nothing more to do. How many maggots remain

in hiding until, like the worm which gnawed at Jonas's ivy, [192] they

have destroyed our virtues. These pests are such evils as self-love,

self-esteem, rash judgment of others even in small matters, and a want of

charity in not loving our neighbour quite as much as ourselves. Although

perforce we satisfy our obligations sufficiently to avoid sin, yet we fall

far short of what must be done in order to obtain perfect union with the

will of God.

7. What do you think, daughters, is His will? That we may become quite

perfect and so be made one with Him and with His Father as He prayed we

might be. [193] Observe, then, what is wanting in us to obtain this. I

assure you it is most painful for me to write on this subject, for I see how

far I am, through my own fault, from having attained perfection. There is no

need for us to receive special consolations from God in order to arrive at

conformity with His will; He has done enough in giving us His Son to teach

the way. This does not mean that we must so submit to the will of God as not

to sorrow at such troubles as the death of a father or brother, or that we

must bear crosses and sickness with joy. [194] This is well, but it

sometimes comes from common sense which, as we cannot help ourselves, makes

a virtue of necessity. How often the great wisdom of the heathen

philosophers led them to act thus in trials of this kind! Our Lord asks but

two things of us: love, for Him and for our neighbour: these are what we

must strive to obtain. If we practise both these virtues perfectly we shall

be doing His will and so shall be united to Him. But, as I said, we are very

far from obeying and serving our great Master perfectly in these two

matters: may His Majesty give us the grace to merit union with Him; it is in

our power to gain it if we will.

8. I think the most certain sign that we keep these two commandments is that

we have a genuine love for others. We cannot know whether we love God

although there may be strong reasons for thinking so, but there can be no

doubt about whether we love our neighbour or no. [195] Be sure that in

proportion as you advance in fraternal charity, you are increasing in your

love of God, [196] for His Majesty bears so tender an affection for us

that I cannot doubt He will repay our love for others by augmenting, in a

thousand different ways, that which we bear for Him. We should watch most

carefully over ourselves in this matter, for if we are faultless on this

point we have done all. I believe human nature is so evil that we could not

feel a perfect charity for our neighbour unless it were rooted in the love

of God.

9. In this most important matter, sisters, we should be most vigilant in

little things, taking no notice of the great works we plan during prayer

which we imagine that we would perform for other people, even perhaps for

the sake of saving a single soul. If our actions afterwards belie these

grand schemes, there is no reason to imagine that we should do anything of

the sort. I say the same of humility and the other virtues. The devil's

wiles are many; he would turn hell upside down a thousand times to make us

think ourselves better than we are. He has good reason for it, for such

fancies are most injurious; sham virtues springing from this root are always

accompanied by a vainglory never found in those of divine origin, which are

free from pride.

10. It is amusing to see souls who, while they are at prayer, fancy they are

willing to be despised and publicly insulted for the love of God, yet

afterwards do all they can to hide their small defects; if any one unjustly

accuses them of a fault, God deliver us from their outcries! Let those who

cannot bear such things take no notice of the splendid plans they made when

alone, which could have been no genuine determination of the will but only

some trick of the imagination, or the results would have been very

different. The devil assaults and deceives people in this way, often doing

great harm to women and others too ignorant to understand the difference

between the powers of the soul and the imagination, and a thousand other

matters of the sort. O sisters! how easy it is to know which of you have

attained to a sincere love of your neighbour, and which of you are far from

it. If you knew the importance of this virtue, your only care would be to

gain it.

11. When I see people very anxious to know what sort of prayer they

practise, covering their faces and afraid to move or think lest they should

lose any slight tenderness and devotion they feel, I know how little they

understand how to attain union with God since they think it consists in such

things as these. No, sisters, no; our Lord expects works from us. If you see

a sick sister whom you can relieve, [197] never fear losing your devotion;

compassionate her; if she is in pain, feel for it as if it were your own

and, when there is need, fast so that she may eat, not so much for her sake

as because you know your Lord asks it of you. This is the true union of our

will with the will of God. If some one else is well spoken of, be more

pleased than if it were yourself; this is easy enough, for if you were

really humble it would vex you to be praised. It is a great good to rejoice

at your sister's virtues being known and to feel as sorry for the fault you

see in her as if it were yours, hiding it from the sight of others.

12. I have often spoken on this subject elsewhere, [198] because, my

sisters, if we fail in this I know that all is lost: please God this may

never be our case. If you possess fraternal charity, I assure you that you

will certainly obtain the union I have described. If you are conscious that

you are wanting in this charity, although you may feel devotion and

sweetness and a short absorption in the prayer of quiet (which makes you

think you have attained to union with God), believe me you have not yet

reached it. Beg our Lord to grant you perfect love for your neighbour, and

leave the rest to Him. He will give you more than you know how to desire if

you constrain yourselves and strive with all your power to gain it, forcing

your will as far as possible to comply in all things with your sisters'

wishes although you may sometimes forfeit your own rights by so doing.

Forget your self-interests for theirs, how ever much nature may rebel; when

opportunity occurs take some burden upon yourself to ease your neighbour of

it. Do not fancy it will cost you nothing and that you will find it all done

for you: think what the love He bore for us cost our Spouse, Who to free us

from death, Himself suffered the most painful death of all--the death of the

Cross.

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[185] Life, ch. vii. 18. Way of Perf. xli. 8.

[186] Life. ch, vii. 21.

[187] Found. ch. v. 10. 'These shall not attain to the true liberty of a

pure heart, nor to the grace of a delightful familiarity with Me, unless

they first resign themselves and offer themselves a daily sacrifice to Me:

for without this, divine union neither is nor will be obtained.' (Imitation,

book iii. ch. vii. 4.)

[188] Philippus a SS. Trinitate, l.c., p. iii. tr. i, disc. ii. art. 4.

[189] St. John xi. 35, 36: 'Et lacrymatus est Jesus. Dixerunt ergo Jud+ªi:

Ecce quomodo amabat cum.'

[190] Fourth Mansions, ch. i. 5. Fifth Mansions, ch. i. 7.

[191] Way of Perf. ch. xvii. 2.

[192] Jonas iv. 6, 7: 'And the Lord God prepared an ivy, and it came up over

the head of Jonas, to be a shadow over his head, and to cover him, for he

was fatigued; and Jonas was exceeding glad of the ivy. But God prepared a

worm, when the morning arose on the following day: and it struck the ivy and

it withered.'

[193] St. John xvii. 22, 23: 'Ut sint unum, sicut et nos unum sumus. Ego in

eis, et tu in me: ut sint consummati in unum.' Way of Perf. ch. ii. 6.

[194] Way of Perf. ch. ix. i, 2.

[195] 1 St. John iv. 20: 'Qui enim non diligit fratrem suum quem videt, Deum

quem non videt quomodo potest diligere?'

[196] Way of Perf. ch. xviii. 5.

[197] Way of Perf. ch. vii. 4.

[198] Way of Perf. ch. iv. 3; vii. 4.

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