The Way of Perfection · 28 of 46

Chapter 28: On the words, “who art in heaven.” the saint also explains what the prayer of recollection means

CONSIDER what your Master says next: “Who art in Heaven.” Do you think it is of little importance for you to know what heaven is, and where your Most Holy Father is to be sought? I tell you that it is very important for wandering intellects, not only to believe this, but to endeavour to understand it by experience, because it is one of those things which strongly bind the understanding and recollect the soul. You already know that God is in all places; now it is clear, that where the king is, there is the court; in a word, that where God is, there Heaven is: you may also believe without doubting, that where His Majesty is, all His glory is.

Consider what St. Augustine says, that he sought God in many places, and came at last to find Him in himself. Do you think it is of little importance for a distracted soul to understand this truth, and to know that she need not go to heaven to speak with her Eternal Father, or to regale herself with Him? Nor need she speak aloud, for however low she may speak, He is so near, that He will hear us; neither does she require wings to fly and seek Him, but she can compose herself in solitude and behold Him within herself: and let her not separate from so good a Guest, but with great humility speak to Him as a Father, entreat Him as a Father, relate her troubles to Him, and beg a remedy for them, knowing that she is not worthy to be His daughter.

Be on your guard, daughters, against a certain false modesty, to which some persons are addicted, and think it is humility: yet it is not humility, if the King is pleased to show you a favour, not to accept of it; but it is humility to accept it, and acknowledge how much it exceeds your merits, and so you may rejoice in it. A fine humility indeed! – that I should entertain in my house the Emperor of heaven and earth, who comes therein to show me kindness and recreate Himself with me, while I out of humility will neither answer Him, nor stay with Him, nor accept what He gives me, but leave Him there alone; and though He may bid and entreat me to ask Him for something, I through humility must remain poor, and even allow Him to go away, because He sees I have not determined on anything!

Pay no attention to such humility, daughters, but treat with Him as with a father, as with a brother, as with a lord, as with a spouse, sometimes in one way, sometimes in another; for He will teach you what you should do to please Him. Be not too easy, but challenge His word, since He is your Spouse, that He would treat you as such. Consider that you are much concerned in understanding this truth, viz., that God dwells within you, and that there we should dwell with Him.

This kind of prayer, though it be vocal, recollects the understanding much sooner, and is a prayer that brings with it many benefits. It is called the prayer of recollection, because in it the soul recollects all the faculties, and enters within herself with her God; and there her divine master comes much sooner to instruct her, and bestow on her the “Prayer of Quiet,” than in any other way; for, placed there with Him, she may meditate with herself on the passion, and represent to herself the Son, and offer Him to the Father; and not weary the understanding by going to seek Him on Mount Calvary, or in the Garden, or at the Pillar. Those that can thus shut themselves up in this little heaven of our soul, where He abides who created heaven and earth; and they who can also accustom themselves not to behold, or stay where these exterior senses distract them, let them believe that they walk in an excellent way, and that they shall not fail of being able to drink water from the fountain, and thus they will advance far in a little time. It is like one who makes a voyage by sea, who by having a little favourable weather gets within a few days of his journey’s end; whereas those who go by land are much longer.

Those are already out at sea (as the expression is) who, as they have not quite lost sight of land, do nevertheless what they can, by recollecting their senses, to get quite clear of it.

In like manner we very clearly discover whether the recollection be true, for it produces a certain operation (which I cannot explain, but whoever has it will understand it), so that it seems the soul rises up from her play, for such she sees the things of this world are. She seizes the opportunity, and like one who retires to some strong castle, to be out of the fear of the enemy, she withdraws the senses from these exterior objects, and leaves them in such a manner, that the eyes (though unaware) close up so as not to behold them, in order to open wider the eyes of the soul. Accordingly, whoever walks in this way always keeps his eyes shut in prayer; and it is an admirable custom for many reasons, because it is forcing ourselves not to behold things here below. This shutting of the eyes takes place only at the beginning of such recollection, for afterwards it is useless: then more strength is required to open them. The soul seems to strengthen and fortify herself at the expense of the body, and to leave it all alone and enfeebled, and thence she draws a supply of provisions against it.

And though at first, this retreat should not be understood because not very great (for in this recollection, there is sometimes more and sometimes less); yet, if it grow into a custom (although in the beginning it may cause trouble, for the body disputes its right, not perceiving that it ruins itself by not acknowledging itself to be vanquished) – if, I repeat, it should be practised for some days, and we use this force to ourselves, the benefit therefrom will appear evident; and we shall perceive that, in the beginning of prayer, the bees immediately repair to their hive, and enter to make honey. And this is without any trouble on our part, because our Lord is pleased, that for the time in which they formerly took some pains, the soul and the will should deserve to be possessed of such a command, that by merely an intimation to them, and nothing more, the senses might immediately obey and retire into her. And though afterwards they go forth again, it is a great matter to have already submitted, because they go forth as captives and subjects, and do not the mischief which they could effect formerly; and when the will recalls them, they come with more readiness, till after having often re-entered, our Lord is pleased that they shall rest entirely in perfect contemplation.

Let what I have said be well considered; for though it may seem obscure, yet whoever will practise it shall understand it. Since then these go by sea, and since it is so important for us not to go on so slowly, let us speak a little as to the manner how we may accustom ourselves to so good a way of proceeding. These are much more secure from occasions, and the fire of Divine Love takes hold of them sooner, because they are so near it, that upon the least breath of the understanding, all will be in a flame, if only the smallest spark should fall upon them; and as there is no obstacle from the exterior, the soul remains alone with her God, and so she is quite prepared to be set on fire.

Let us remember, then, that within us there is a palace of immense magnificence: the whole building is of gold and precious stones: in a word, it is every way as it ought to be for such a Lord. Forget not, also, that you are partly the cause that this edifice is such as it is; for truly there is no building of such great beauty as a pure soul, filled with virtues; and the greater these virtues are, the brighter do these stones sparkle; and that in this palace the great King lodges, who has been pleased to become your Guest; and that He sits there on a throne of immense value, which is your heart. This may, at first, seem ridiculous (I mean to make use of such a figure to make you understand what I say): still it may be of great help, to you especially; for since we women want learning, all this is indeed very necessary to make us understand, that there is within us something else more precious beyond comparison than that which we see outwardly. Let us not imagine we have nothing in our interior. God grant that women only be the persons guilty of this negligence; for if we remember that we have within us such a guest, I think it is impossible we should be so fond of the things of this world, because we should see how base they are, in comparison with those treasures which we possess within us. What more does a brute beast do, which, on beholding something pleasing to the sight, satisfies its hunger by seizing upon it? Now, should there not be some difference between them and us?

Some persons will, perhaps, laugh at me, and say, “All this is very evident,” and they may have reason for saying so; but for some time it was obscure to me. I knew well that I had a soul; but I understood not the dignity of this soul, nor knew who lodged within it, because my eyes being blinded by the vanities of this life, I was prevented from seeing Him. Methinks, had I then known, as I do at present, that in this little palace of my soul so great a King is lodged, I would not have left him alone so often, but sometimes at least I should have stayed with Him, and have been more careful to prepare a clean lodging for Him.

But what calls for so much admiration as that He who, by His immensity, could fill a thousand worlds, should be enclosed in so small a place! Thus was He pleased to be confined in the womb of His Most Sacred Mother. He being Lord, brings us liberty with Him; and in loving us much, reduces Himself to our nature. When a soul begins to know Him, He does not discover Himself fully at once, lest she might be troubled to see herself so little, and yet containing within herself so great a being. By degrees He enlarges such a soul, according to what He knows is necessary for that which He infuses into her. Therefore, I say that He brings liberty with him, since He has power to enlarge this palace. The point lies in our giving it to Him as His own, with a full and perfect resolution, that so He may either place there, or take away, whatever He pleases, as it is His own. This is His pleasure, and His Majesty has reason: let us not refuse it to Him. Since He is not to force our will, He takes only what we give Him. But He does not give Himself entirely to us, till we give ourselves up entirely to Him (this is certain, and because it is of such importance, I so often remind you of it); nor does He operate in the soul so much as He does when without any obstacle she is wholly His: nor do I understand how He could operate there, for He is a lover of order.

Now, if we fill the palace with rabble, and with trifles, how can it receive our Lord, with all His court? He does a great deal in remaining, even for a short time, amidst so much confusion. Do you think, daughters, that He comes alone? Do you not hear what His Son says, “Who art in Heaven?” You may be sure such a King is not left alone by his courtiers; but they attend Him, praying to Him for us, and for our welfare, because they are full of charity. Imagine not that it is the same in this world, where if a king or prelate should visit any one for some particular object, or because he loves the person, envious feelings immediately arise in others, and the poor man is calumniated, without having done the others any injury: hence the honour costs him dear.