Written in the Year 1500 by Abbot Garcia Jimenez De Cisneros, O.S.B. Engl. modified from the translation from the original Spanish by E. Allison Peers, Monastery of Montserrat, 1929

CHAPTER 61

How stern perseverance is needful for devout men and contemplatives that they may come to the heights of contemplation.

HE who thinks to possess the perfect fire of Divine love, or to attain to the height of contemplation, without stern perseverance, is like one ascending a high mountain, who, before making any progress in his ascent, turns back at the first difficulty or hindrance which he meets.

        Such a man is likewise to be compared to one who tries to light a fire with green or rotten wood, and, seeing that no fire is kindled, or aught else save smoke, or some tiny flame which is instantly quenched, is moved with wrath and flings and scatters his work about on one side and on the other.

        Likewise, such a man is to be compared to one who cannot wait patiently for the ripening of the wheat which he has sown, or for the tree that he has planted to take root in the ground, and this by reason of the length of time, the risks or the various obstacles which he realises have to be encountered.

        Such a man is like to the monkey who desires to taste the green nut, but disliking the bitterness of the rind throws it away immediately, and therefore comes not to the sweetness of the kernel. ^[p.291]

Finally, he is to be compared to a slothful knight who, before a city which he is besieging is completely taken, is himself overcome by his weariness of labour and goes away.

        Seest you not, then, brother, that a man that acts in this manner can never come to the height of contemplation, for he can neither kindle the fire, harvest the wheat, rear his tree, taste the kernel of his nut, or conquer the city, as in the examples aforementioned. In the same way, none can reach the perfection of contemplation without steadfast perseverance.

CHAPTER 62

Of the many impediments which hinder the contemplative from attaining to the summit of contemplation.

LET us treat further of one of the examples afore-mentioned, and consider the actions of him that seeks to climb to the summit of some mountain. Such a man goes forward continuously, never turning back ; and if he chances to rest, goes not down to the f?ot of the mountain, but starts once more to climb from the place where he took his rest.

        In like manner, he that desires to attain to perfect contemplation must not halt or seek repose, for this is to withdraw oneself from contemplation, and to cease from going forward is to go backward. Nor must a man descend and start again from the foot of the mountain, but if he _rest for a time, must continue from the place where he halted. For want of such perseverance, there are found but few who attain to perfect contemplation; for some, when they have mounted a little way, feel pain or weariness, stop to take their rest and turn back and descend do the foot of the mountain.

        Others there are who keep no order or method in their ascent of the mountain of contemplation, for they wish to mount with one stride to its summit, instead of beginning at the foot and traversing its ^[p.293] whole length. And by the foot of this mount is meant the consideration of one’s sins and short-comings.

        Others there are who have heavy burdens upon their shoulders, which they cast not from them, thinking to climb under their weight. Such burdens are occupation with worldly things, and thoughts fixed firmly and steadfastly upon them. These burdens weigh down the soul exceedingly, and force it downwards; and if it be able for a moment or more to rise they drag it down again immediately.

        Others, again, are troubled by certain small flies which beset them in their path, so that by reason of this irritation they abandon their ascent, withdraw from it entirely and have no care to go farther. These flies are vain thoughts, whereby the soul must in no wise be impeded upon its path, but must go forward resolutely, beating them off with holy indignation, as though with a wave of the hand. Some, nevertheless, will even follow these flies like children who run after butterflies.

        Others there are who are affrighted by the barking of the dogs of Hell: that is to say that, as soon as they feel any shameful temptation, they abandon their ascent, or else attack the temptation, striving to beat it off, which frequently they are unable to do. They would succeed the better if they took no heed of the temptation, like a pilgrim who hears the barking of dogs, but stays not on his way to ^[p.294]

argue with them; rather he quickens his pace, as one that cares not for aught save his journey, which he continues, and the dogs cease from barking. If he stood still to defend himself against them or compel them to be quiet, they would but bark the more, and the end of his journey would be lost.

        Others there are who never stretch out their right hand to Him Who can help them to rise; but they draw back their hand, and trust to the multitude of their riches or the greatness of their own strength. Wherefore it is no marvel if such as these fall quickly back again, for a man should ever hold out his hand to the help of Divine grace, mistrusting himself and his own power entirely, and presuming not by his own endeavours to reach the goal of his desires.

        Others think themselves to be immediately upon the summit of the mountain, when in reality they have hardly begun to climb, and, on that account, dissemble and cease from their ascent, and so find themselves once more at the foot of the mountain.

        Others reach the summit of the mountain, but at once become vainglorious or full of joy at having ended their journey so well„ and borne so well the trials of the ascent; and so they give no diligence as to what they must do to remain upon the summit which they have attained. These are quickly pulled down or fall back immediately, and mount not again as quickly as they would wish. Or it may be that God will never help them again to reach the ^[p.295] point whereto they have attained already, and this by reason of their pride or ingratitude and failure to use the knowledge which He has given them. And this is a thing to be greatly feared, for the which reason a man must never presume concerning him-self, but hold himself ever in deep humility. That is to say, when he sees one who has been very near to God and has enjoyed familiar converse with Him, he, like a tiny bird that has built its nest in the heavens, is cast down again to hell, without possibility of return or recall.

        Others there are who, seeing themselves a little more advanced in their ascent than their companions in contemplation, despise and even mock at those who are lower than themselves. And these are rightly abandoned by God and allowed to fall, that by their fall they may know how little they can do of themselves.

        Others strive to ascend this mountain for no other reason than that of curiosity, and the desire to say : “We too have been there n ; or to seek out most excellent and secret things, or to have pleasure and delight, or to see the beauty of this lofty region, instead of desiring to please God, and serve Him more nearly, more honestly, and more worthily. Such as these very quickly lose the help of God and His grace, or find themselves most sadly, shamefully and miserably deceived, believing themselves to be on the Mount of God when in reality they are on the mount of the devil. ^[p.296]

        Finally, there are those who progress more quickly than is right and proper, desiring to outstrip their guide, and to mount more speedily than He wills, which is great folly. For the contemplative must be guided by the grace of God, and not travel at his own pace, as we have said. Wherefore he that can-not, or desires not, to bide such time as is needful that he may go forward by the impulse of the grace and help of God, loses such grace, and will not find it again as quickly as he would desire.

        On the other hand, there are those who are never ready to receive this grace of God, and, even when they are called and moved of God to make the ascent, reject the call, and turn to other occupations, or tell the grace of God, either in so many words or by their deeds, to wait for them yet a little, wherefore being driven away, it vanishes. For this reason we must ever keep guard over our heart, that we may welcome the visitation of Divine grace, and proceed and go according to its impulse and its will, neither more quickly nor more slowly, but ever with profound humility, judging ourselves unworthy even to ascend this mount, much more so to climb to its summit. In this way he who humbles himself the more deeply will the more quickly be lifted up, even as a powerful king, who desires to honour a knight, sets him on high, and seats him with princes the more willingly, when he refuses such honour, and compels and forces him thereto the more because ^[p.297] he humbles and excuses himself. For presumption is displeasing to God above all things, nor is He pleased with the manner of those who seek to approach Him without restraint or fear. A man should ever be shamefast, which is a virtue most holy and worthy to be praised, and he should tremble, fear and be awed, placing his trust only in the loving-kindness of God. Without such trust his fear would be exceeding blameworthy, and a hindrance to the ascent of our mount of contemplation, because such fear and tribulation are greater than reason requires. ^[p.298]

CHAPTER 63

Of certain other hindrances to contemplation.

LET us speak further of certain other obstacles or hindrances to this holy contemplation aforementioned. There are some who beat their ass, — that is their own body —very sorely, so that the soul has no help therefrom. Others are over-full and heavy, infirm, sleepy or slothful because they have been for too long in the infirmary, — that is, in the sickness —of a carnal life, have eaten or drunk overmuch or have given themselves to the custom of vain words. Such as these are like men that are crippled, paralysed and altogether weak, and sleep by reason of their infirmity. These need sorely to be cured, and they must begin from the lowest point, that is their humble penitence.

Others there are who as they ascend this mount suffer from time to time from a great spiritual hunger for the word of God, and, after this, desire to read or hear other things, wherefore it comes to pass that they tarry long at their reading, and take more refreshment therein, and that more immoderately, than time or reason requires: so that, forgetful of the beginning of their ascent, they continue it not as they began it. It is true that such refreshment as they desire is oft-times profitable and necessary, above ^[p.299] all at the beginning of their ascent and when it is taken in moderation. A man must ever be mindful of his ascent,- –that is to say, when he reads he must seek devotion in his reading rather than knowledge.

Others, again, are stubborn and kick against the pricks of conscience which spur them on to ascend the mount of contemplation, for they are unwilling to endure its weariness and tribulations.

Similarly, there are others who are insufficiently instructed in the seeking of the way, yet who will not ask it of those who know it well or take their counsel; but abounding in their own wisdom, they trust in themselves, and desire to be their own instructors on this matter. Wherefore they oft-times stray and fail shamefully in their ascent.

Others there are who cease not to ask and seek this way by fervent study, so that they know how to speak and read thereof from the pulpit and to teach others, yet have they never walked in this way themselves. They can speak of it because they have heard of it from others, but will never strive themselves to walk in it. Wherefore it is no marvel if such as these remain ever at the foot of the mount, for by words alone no man can ascend it, — it is needful that he climb with his feet. Such talkers are like those who admonish others in battles and teach them to fight bravely, but themselves mix not with warfare. Or they are like such as show pilgrims their way that they may receive alms from them, but walk not ^[p.300] therein themselves, whether from infirmity or from impotence. Others again, when they have started to travel by one road, leave it and turn aside into another; and this either from inconstancy, or because they think to find an easier or more delectable journey, so that they neither know nor understand anything. For they are like hounds who follow stags, and can never overtake them if they run first after one and then after another; they must follow the tracks of the first they find if they are to take it, and turn aside to no other thing, as indeed is the way of all hounds who are fitly trained.

Others are heedless of themselves, and look not at themselves at all, but, despite the perils of their way, set down their feet thoughtlessly, without caution or consideration, wherefore they fall quickly from the top of the mount to the bottom.

Others, as they climb, look behind them or beneath them, and, if anyone calls them from below, they abandon their ascent altogether; and these lose more of their fitness the longer they remain below, and can only climb further with the greatest difficulty and trouble, because to those who seek things of the spirit or who exercise themselves therein worldly conversation is no small let and hindrance. And he that fixes his heart on such things, and devotes himself to them, and withdraws not suddenly from them that he may follow his upward path, this man by his own folly is greatly hindered in his ascent. Wherefore we must not tarry upon such things, and must consider them only from necessity; and if our body has  need to be here below, our heart must be on high. This thing is very difficult for those who have not learnt it, because the anchor of their hearts is not fixed in the mountain, nor have they the cords of good habits wherewith to bind themselves to it.

Others there are who, as they mount, never consider that they will have to leave the summit; but think that they will remain upon the mount as though it were theirs by right and by inheritance. These soon fall back, and learn their weakness, and experience tribulation, whereat they realise that it was the grace of God that set them there and kept them for so long as it pleased Him. Then, when they begin once more to ascend, they learn to think humbly lest they should fall; and when they are on the lower slopes of the mountain, they hope to ascend once more if they keep a good heart and are patient. For it is fitting, and more so in bodily adversity than in spiritual, — that is, in the severe temptations and afflictions of the spirit, — to keep oneself without corruption when a man has no consolation, that he may not be impeded in his ascent of the mount of contemplation.

Finally, there are some who find the cost of their ascent very great, — that is to say, its tears and afflictions, — and these cease to perform works which ^[p.302] are needful. With such the merciful Lord deals graciously, permitting them from time to time to fall to a lower level, that they may do things which are needful and not forget them.

These hindrances aforementioned, and numerous others like to them, to the which they may be reduced, impede the ascent of the mount of contemplation; and to conquer and avoid them steadfast perseverance is needful, together with the degrees aforementioned, — namely humble patience, a place of secrecy, and silence. ^[p.303]

CHAPTER 64

How some persons fail in steadfast perseverance, and therefore profit little in contemplation.

THERE are many who have not been well counselled concerning steadfastness in perseverance and the fruit of contemplation, and who for that reason are very far from attaining to the higher states which we have mentioned; for they refuse to give themselves to prayer and meditation, save when they feel drawn thereto by devotion, or have delight therein, and therefore they become like others who profit nothing. Such as these are like men starved with cold who yet refuse to approach the fire until they are already warm. Or they are like one who is dying of hunger and will not set about eating till he be satisfied. Tell me, brother, I pray thee, wherefore does a man give himself to prayer or meditation, save to be warmed at the fire of Divine love or to be filled with the gifts and grace of God ? Such as we have spoken of fail and go astray in this, when they think that by practising prayer and meditation they are losing their time, if they are not immediately sprinkled with the dew of devotion.

On this matter Gerson says that if such as these strive hard after devotion, and do that which in them lies, waging continual warfare and battle against their [p.304] own thoughts, and being grieved because these leave them not and they cannot find peace, they have greater merit than if devotion came to them suddenly from time to time without any effort. The reason of this, according to the said doctor in his Mount of Contemplation, is because they engage in a Divine knight-errantry, and serve God at their own expense and cost, and with greater pain and labour. Such contemplatives as these should of course have reasonable space of time, and withdraw themselves from all other occupations, striving in their exercises to remain for a long time in the same place,that is for the space of two or three hours, — whether they find consolation therein or no, and striving continuously during this space of time to attain devotion. And if a man find himself wearied or fatigued at the end of an hour or more, let him say to himself that he will stay yet half an hour longer, that he may do penitence, and await the alms of God's grace. By admonishing himself in this manner, he will be cairn In his exercises, until the said time has elapsed, and often in the latter part of the hour he will gain much more in his exercise of contemplation than he has gained up to that time, —yea, even in ten days or a month. And if when this space of time is over he finds himself as it were rejected by God in such manner that he has received no such alms, --that is, he has not received the grace of devotion, — he must turn humbly to God, confessing ^[p.305] himself to be unworthy of such grace, and to deserve blows and tribulations rather than consolation and devotion.

Let him say as follows: “O Lord God, be ever your all consolations, praise and glory. And as for me, a sinner, be mine confusion and shame, as is meet and right, save if the contrary comes to me from Thy mercy.”

In this manner he will prevail with God, sacrificing to Him the hardness of his heart, and of a truth God will not forget him, but will make him a partaker of His mercy, at the hour and moment which seems best to Him and most pleases Him. Nor must any man, with tears and devotion, seek these consolations for his own delight and pleasure, but rather that he may be joined with God in most ardent love, turning to Him more truly and with greater joy; and if God be better pleased that a man should serve Him for a time without these consolations, he himself must likewise be content thereat, and be conformed to His holy will, saying : “O Lord God Almighty, I am well content that my reward and prize shall be laid up for me by Thee in Paradise, and that I have it not now. Yet one thing, Lord, I crave of Thee, — that You be not wroth with me, but that I may live in Thy grace, and that henceforth Thy holy will may be done.”

And if by chance a man attain the grace of devotion or consolation, let him be diligent in giving ^[p.306] thanks to God with all his heart, assigning all merit to His goodness, and beseeching Him instantly, that He will be pleased to establish and increase the work which He has begun in him, giving him not here his prize, but reserving it for him in Heaven. ^[p.307]

CHAPTER 65

Of the manner wherein the contemplative must have knowledge of God.

THE contemplative must be content to know God when he comes to the glory of Heaven on high. With respect to this present life, it must suffice him to believe and know that He is his Creator, Maker, Redeemer, Governor and Rewarder, and so of the other dignities, wherein we are instructed in the Catholic faith : he must not desire to know what God is in His nature, through direct vision.

Concerning this the contemplative must take note that, according to the teaching of Saint Dionysius, whenever he contemplates God or meditates upon Him and thinks he has seen some thing, which, in whatever manner, seems like to something in this world, let him be certain that he has had no direct vision of God, nor yet of the angels. For God has no bodily magnitude, nor colour, nor whiteness, nor brightness, nor any such thing; and neither have the angels such qualities.

It is true that God may be known and perceived after another mode or manner, which can be described neither by word nor by writing, and only those who know it for themselves know what this is, even as when one feels sweetness or fulness or taste or ^[p.308] melody, — feelings which can be explained in no manner at all. For as at certain times we feel within us love or joy which we possess, and cannot say that such things are small or white or black or of any other colour, since being not bodily objects they have no bodily qualities, even so a man cannot explain to another what are these feelings of God, unless that other has himself felt them.

Yet I say not that no conception can be formed of what God is with respect to His humanity, for we can well imagine this, since He took our humanity and our very nature upon Him. What we say here of God is to be understood with respect to His Divine Essence.

And if the devout soul were well accustomed to dwell in the height of contemplation, and returned there continually through steadfast meditation and thought, rising easily above itself, it would find contemplations of great beauty without number; and then contemplation would be to it as a haven and refuge against all the tribulations and hindrances which it finds in the great ocean of this -present world. ^[p.309]

CHAPTER 66

How God dwells in the soul by grace, and his after three manners.

 WE have spoken hitherto only of the matter of contemplation, leaving aside many other manners thereof, which are far more subtle, for those that are well instructed and learned, wherefore we have no care to speak further of this subject. We shall end, then, by setting forth the three manners wherein God dwells in the soul by grace.

        The first is by working our justification, whereof the soul has no feeling, — but this manner is none the less acceptable to God because it feels it not.

        The second manner is by some kind of feeling and consolation, as comes to pass with those who in their contemplation receive and feel various modes of consolation and spiritual joy, for at times it seems to them that they are wholly melted in sweetness, so that all that they see or think they judge to be full of such sweetness. At other times they receive a marvellous sense of security, yet accompanied by great humility, by means of which they hold themselves to be vile, experiencing delight and pleasure in nothing save in the things of God. For whenever a man is pleasing to himself and has joy in himself, let him be certain that he is far from true humility, and that ^[p.310]

        the consolations wherein he rejoices are not of God neither are born of Him. True humility is ever accompanied by good and Divine visitations, and gives a man to know his own lowliness and shortcomings, whereby he becomes vile and abominable to himself, to his own heart and to his understanding, knowing himself better than he can be known by the whole world. And he judges that God is so excellent and of such infinite majesty that all things else appear to him to be nothing at all, save in so far as he finds God in them. At other times the soul feels within itself a spiritual inebriation which moves it to praise God soberly with spiritual praises, and devout and holy sighs, being unable to contain itself inwardly and not to give outward signs of its feelings. At times all things seem to it to be full of glory and praise, and to give glory to God.

        The third manner is by union, even such as was granted to the apostle Saint Paul and other most excellent contemplatives : to speak of this I hold myself unworthy, leaving such things to the greatest doctors. Let that which has been said above suffice for our simplicity. ^[p.311]

CHAPTER 65

That all men, — and especially religious, — are bound to strive to attain perfection, under pain of present and future harm.

ANY are wont to speak in this fashion : “The ordinary way of life is sufficient for me, and I am well content to be saved with the lowest. I de-sire not the merits of the apostles, nor to soar after lofty things, but I will rather walk upon the plain below. “

        Upon this matter Gerson writes in his Mystical Theology, saying concerning such as these that not to wish to be perfect is itself imperfection, for not to go forward in the path of God is to turn backward. Further, according to the holy Gospel, such a man is condemned already, like the slothful servant who was content to keep the talent committed to him without putting it to usury.

        Let us explain this by a homely example. A certain man who is noble and powerful, and the father of a family, has many children, any one of whom is well able by his industry to increase the family welfare in honest fashion. And one of these, while the others work well, sits at home in sloth and idleness, having care for nothing, though in no wise living immorally. He gives no thought to anything which is noble, lofty or worthy, either of his own talents ^[p.312] or of his father’s nobility; for he says that he is satisfied with what he has and is content to live any kind of life. His father exhorts him to lofty and arduous deeds, admonishing and encouraging him frequently. If this son neither hears nor obeys him, it is clear that he will be displeasing to his father. In the same way we may speak of our heavenly Father, Who calls us to higher graces and actions ever more divine, while we are slothful and care only for things that are low, and strive not after perfection.

This example applies only to such as are bound by no particular state or office, and who transgress no commandment by striving after loftier things. Such as are thus bound, by obedience to the Divine commandments, may be well content therewith, and may even consider their state to be a very lofty one, even though they strive not after the perfection of contemplation.

Further, we must reflect that although Mary could have ministered with great honour to our Redeemer as Martha did, yet nevertheless He praised her for being intent upon one thing, and choosing therein the better part. Wherefore a man is accursed if he choose the worser part when he might choose the better.

By these things aforementioned it is clearly shown that the contemplative life, even as theologians teach, is more perfect than the active; and anyone that is fitted for contemplation and in no way tied by the necessity of obedience, may lawfully give himself there-to, leaving the obligations of an active life. On this ^[p.313] matter Saint Augustine says : Otium sanctum quaerit caritas, neaotium sollicitudinis suscipit necessitas caritatis, quart sarcinam si nullus imponit, contemplationi vacandum est. Wherein he shows that, .if the business and work of charity impose no other duty upon us,—that is, through the command of a superior or evident necessity,—we should engage in contemplation. Let none urge against this that he would make progress in the active life very rapidly, and assert that he will be condemned if he hides the talent wherewith he might trade, by preaching or ministering to the poor. For the contemplative is of most abundant profit to the Church when he serves God with his heart and understanding, while others serve Him with their hands, lips or feet. Wherefore there are many who are to be adjudged as meriting admonition for failing to strive in contemplation, even as those who are placed in the school of religion, which is the school of devotion and prayer, compunction and weeping. In this state likewise should ecclesiastics be, who in their leisure possess the fruits of their people’s labours that they may keep the justifications of the Lord and seek His law. Likewise many other men and women who live in the world and have sufficient leisure, time, know-ledge and talent to devote themselves wholly to God. Let them but have faith, hope and charity, for there is no other greater instruction for them to seek, by engaging in profound study, that they may devote all their affection to God. ^[p.314]

CHAPTER 68

How in certain cases the contemplative should descend from his contemplation, and postpone for a time his spiritual exercises.

AFTER two manners the contemplative must from time to time postpone his exercises, and descend from the mount of contemplation : namely, for his own sake and for his neighbour’s. And concerning each of these two parts there are to be made three divisions.

        First, with respect to himself, it may come to pass that a man who is established in a lofty degree of prayer descends that he may exercise himself more perfectly in some lower degree, lest by negligence while climbing upwards he might lose that to which he had attained in the lower degrees of prayer. For in these exercises aforementioned it is not always fitting to mount upwards, to such an extent as not to think on that which is below. But rather it is well to mount and progress from virtue to virtue, without forgetting the exercises already mastered, by which one has mounted to others that are higher: rather one should study diligently to keep them. Let us take as an example the meditations upon sin, the fear and meditation of death, judgment and the pains of Hell, by which you didst attain compunction, and [p.315] many other good things, while you Wert yet in the Purgative Way. From these considerations you camest to hope, by remembering the benefits of God in the Illuminative Way, and afterward to union with God through love in the Unitive Way. Tell me, then, brother, have you to cease from fear, and to leave off entirely your meditations upon death and judgment, because you have risen to have union with God ? In no way have you to do this. Rather from time to time you must descend to the studious contemplation of the vanity of the world, the shortness of your life and the cruelty of the pains of Hell, that by means of this descent you may have fear, and by means of such fear you may be drawn upward to heavenly things, and be impelled as by a spur to mount further yet. In this manner you must ever mount in your spiritual exercises by means of hope and charity, to the end that you may descend to fear till charity be perfect in you, and you cast forth fear entirely; and lest by chance you fall into presumption or over-confidence or become slothful. In this way holy men mount even to Heaven by affection and desire, and yet descend to Hell through diligent consideration.

        The second manner wherein you must descend is by the composure and due ordering of the outer man, to the end that devotion and inward sanctity may shine brightly in your outward habits and gestures. Wherefore you must govern your outward habits, and ^[p.316] keep yourself so that you are ever an example to others and beloved by all men. This precept we shall very well fulfil if we study to observe three things in our outward behaviour. First, let our behaviour be prudent. Secondly, let it be humble. Thirdly, let it be kind. For prudence makes us examples to others, humility preserves us and kindness makes us to be beloved by all.

        Thirdly, we must oft-times descend from the mount to do some bodily or manual work; for we must so order our exercises that daily, at certain times, we practise manual labour, and at other times make progress in spiritual exercises; though even when we are working with our hands we can give ourselves to such exercises of prayer and meditation, of desire and hob’ fear. This we find in the rule of our holy Fathers, for, the more they busied them-selves with manual labour, the greater were their hopes of attaining to the loftiest degree of purity and love. Since we are weak men, let us not think ourselves to be angels, but feed ever upon spiritual food whereof we know not. Let- us not desire to be at all times engaged in spiritual things, but let us practise manual labour from time to time, and this for many reasons.

        The first reason is lest we be conquered by weariness or repugnance for spiritual exercises, and give them up altogether. Nor must we think ourselves to be more fervent or spiritually minded than was  ^[p.317] the great Anthony, who, if he had not been warned by an angel against devoting himself wholly to spiritual exercises, would have been overcome by weariness for them and would have returned to the world. For this reason, says Cassian, he who is not content to do some manual labour daily cannot persevere to the end in his cell.

        The second reason is that although such manual labour withdraws us for a time from contemplation, we return to it afterward with greater effort and devotion. For we cannot ascend the mount if we are given to lusts of the flesh, which hinder us in our journey; wherefore we must conquer them, and this we can best do by manual labour, for he that is idle has always carnal desires. Wherefore work of the hands is oft-times of real service to spiritual exercises, by doing away with hindrances which we find in our ascent to contemplation.

        The third reason is that our heart is very unstable, and, like a little ship, is tossed hither and thither by the billows, in busying itself with various affections and meditations. Wherefore, as the aforesaid Cassian writes, we must keep our heart fixed by the anchor of some manual occupation or labour.

        The fourth reason is that the enemy finds many more gates open to him when we are idle than when we are busy; for if a man that is busy is tempted by one devil, an idle man is tempted by devils innumerable, and his soul is destroyed. For these reasons, ^[p.318] and for many more which I set aside to avoid prolixity, the holy Fathers, and especially those of Egypt, laboured very faithfully, for which cause they are most highly praised by the saints.

        And that we may never be far from spiritual exercises, we must ever choose out those kinds of bodily labour which are most allied to things of the spirit, such as the writing of holy books, which keeps us near to spiritual things and is very fruitful. Furthermore, we must work faithfully, not like worldly men who receive only the reward which passes away; for we shall receive not this alone but likewise a crown everlasting in Heaven.

        We must consider how the holy angels specially announced the birth of our Redeemer to the shepherds who were occupied in their daily work. Yet we should not be importunate in our labour, but discreet and moderate, being careful above all things to keep silence therein; for in silence, as the Prophet says, is our strength; and though it is to be kept at all times and in all places, save for necessity or utility, much more is it to be kept while we labour with our hands, even as the Apostle says : “ We beseech you, in the name of the Lord, that you eat your bread in silence “.

        Again, it is frequently needful to descend from the mount of contemplation for the sake of our neighbour, — that is, to cease from it for a while without abandoning our spiritual exercises entirely. ^[p.319] This may be done for our superior, for our equal, or for our inferior.

        For the sake of our superior we must sometimes descend, because, although for our own sakes we may desire to be engaged in spiritual things, or to weep for our sins with Lazarus, or to awaken compunction at the memory of our sins or of the Las: Judgment, or to sit with Mary at the feet of the Lord, — exercising our minds upon His life and passion, — or in some other spiritual exercise, however lofty, nevertheless if our superior calls upon us and orders us to descend, we must forthwith lay aside all these things and obey him without delay, thus placing ourselves at the feet of the vicar of Christ, and saying: “ My heart is ready to fulfil Your commandments, whether to give myself to contemplation, or to labour in outward things”. And this we are obliged to do not only by the command of our superior, but also frequently for charity, when we are admonished thereto by some brother. For the holy Fathers were called to postpone the whole of their exercises willingly, that they might preserve uncorrupted obedience, and they considered it to be greater than aught else if they did, not their own will, but the will of another. And though obedience, to the commandment of a superior or to necessity, is very needful, yet you must not discuss with yourself whether you are under an obligation to obey or no, for oft-times the obedience of charity has greater merit than either of the others, and, when it is devoutly fulfilled, increases charity.

        We should descend from the mount for the sake of our neighbour when our end is to succour him, moved thereto by compassion and pity, and the desire to lend aid or counsel. We must aid and succour the afflicted in their bodily necessities, but much more must we succour them if we see them to be afflicted in spirit; for we should aid them as far as we may, with admonition or correction, encouraging them likewise, counselling them in temptation and trouble, and bringing them strength. For if Saint Paul had not descended from the third Heaven, and stooped from the lofty estate of his spirit to help his weaker brethren, he would have attracted none. But by descending therefrom he became all things to all men : to the carnally-minded he preached Christ crucified and to the spiritually-minded he discoursed of spiritual things.

        Even so must we ourselves be all things to all men, succouring each as necessity demands, above all if we see any going far from the yoke of Christ by reason of mortal sin. Such as these we must draw to Him by admonition and correction. Say not therefore in your heart : “ My own salvation suffices for me, and I would be solicitous for myself and not for another D. Neither say : “Am I then his superior or have I been appointed his keeper?” Consider that thoughts such as these are not engendered by zeal for God.

        Wherefore help you your neighbour, aiding his bodily necessities with alms or other services, according to his wants. And if he have need of ghostly counsel pray you for him and help him in spiritual things in so far as you may. Counsel him, teach him and guide him, above all things with respect to temptation and to the practice of spiritual exercises. Yet sec you teach not any that which you knowest not yourself, for it is better humbly to confess your ignorance than presumptuously to attempt to teach others. Let your counsel be ever in conformity with holy Scripture. Whatsoever is told you by one who asks your counsel, or whatsoever comes to your knowledge by taking counsel of any, if these be secret things, see you publish them not, especially when they concern the temptations of others, for from this there oft-times arise dangers. Again, when you givest counsel, see that you follow not your passion or inclination; for passion perverts judgment, and zeal knows not how to learn to know. In like manner, before you givest counsel, above all in difficult matters, think carefully thereon for some time, and sav not the first thing that occurs to you, but rather take you counsel with yourself, .and submit your counsel to the views of others, else shall you be found stubborn. And desire rather to be consenting to the humble opinion of others than to follow your own, despising the counsel of none, for God oft-times reveals to babes that which He hides from ^[p.322] the wise. Give ear to the counsel of every man, not that you shouldst take it all, but that you may think thereon yourself, and take that which seems to you good. Even as the Apostle says: “ Prove all things. Hold fast tint which is good “ .

        Thirdly, we must descend from the mount for the sake of our neighbour, when we have the care and burden of others, as prelates have to descend for the guardianship and discipline of their subjects. For their guardianship, that those who are walking in virtue, and living worthily, may be safely kept therein. For discipline, that the erring, and those whose way of life is disorderly, may be corrected. Else will the Lord of a truth require of the hands of those who are in authority the blood of such as are subject to them; and unless you leadest the least of your brethren, as far as in you lies, you shall not see the face of Joseph, — that is to say, of Christ the true Saviour.

        Consider further how full of peril is the estate of a superior, since he must so often forsake himself, and by this very self-neglect may so easily be lost. For when such a man is greatly occupied in things that are without, and is inwardly without occupation, he becomes negligent in spiritual exercises, his heart grows hard, and he is soon insensible to things of the spirit, finding no pleasure therein and having perception only of outward things. This is well shown by Saint Bernard in the first part of his ^[p.323] Book of Consideration. Wherefore, follow you the counsel of the saints, and as far as in you lies shun the dignity and position of a superior, and much outward occupation, though giving always humble and ready obedience. And when a man is constrained to devote himself to outward occupations, he must have recourse to things of the spirit, very solicitously, whenever he may, and in whatsoever time he can spare for them; else, as we have said, he will become insensible to inward things.

        Upon this Saint Gregory writes that holy men, when they are constrained by the necessity of their office to engage in outward ministry, study alway to retreat into the secret places of their own hearts, and thereby mount the heights of inward cogitation, and receive the law of the Lord, as it were upon a mountain. They lay aside for a while the bustle of temporal occupations, and in the loftiness of their contemplation search the decree of God’s sovereign will. And that they may still serve without offence in their outward occupations, they are careful to have recourse unceasingly to the secret places of their hearts. ^[p.324]

CHAPTER 69

Which treats of certain instructions to be observed by the exercitant concerning the matters aforementioned, wherewith we conclude the present work.

S INCE we have now considered, with the help of the Lord, how the devout man must exercise himself in meditation, prayer and contemplation, that he may unite his soul with God, by the three ways which are called Purgative, Illuminative and Unitive, we now conclude this present work, notwithstanding that which we have said in parts thereof, by setting down certain instructions which must be observed upon the matters above-mentioned, the which, that they may more easily be retained in the heart, we shall set down in paragraphs, according to the order of the alphabet, and before each paragraph we shall set its title.

        A. Abdication. He that desires to meditate frequently must make abdication of all concupiscence of appetite, honour, delight, riches and external occupation of other kinds. For the imagination of these things distracts the mind.

        B. Blamelessness of life. He must live virtuously, for the spirit of wisdom will not enter the nothingy soul, neither will the spirit of meditation.

        C. Constant confidence in the Beloved. He must ^[p.325] not quickly be withdrawn from the love of the Beloved by the temptations which come upon him. The devil strives to impede a man who meditates and is devout, by temptations of various kinds. Where-fore you must say: “I trust in Him Who says: `My son, give Me your heart’ D. For He desires not the death of a sinner but rather his salvation. Do not thinkhing concerning your Beloved that is harsh or vexing, but say with Job, “Although He slay me yet will I hope in Him “.

        D. Demeanour of the body. When you are alone, you may use various ceremonies in the disposition of your members. Like Aaron, you may raise your hands. Like Solomon, you may bend your knees. Or at times you may prostrate yourself and rise immediately without remaining in that posture, or kneel, as did Christ on the Mount of Olives. Like-wise you may be seated, as was Mary Magdalene at the feet of our Lord. Or you may stretch out your hands as did Christ upon the Cross. Again, you may cast down your eyes to the ground, as did the publican, or raise them to the heavens like the apostles at the Ascension of the Lord. By this outward diversity is engendered a diversity in the inward affections. Beginners should pray upon their knees, with their eyes fixed upon the ground, or should stretch their arms like a cross, or prostrate themselves. Progressives should pray upon their knees, raising their hands and eyes to the heavens. ^[p.326]

        Proficients may stand upright, and fix their eyes upon the heavens with desires and sighs of union. Contemplatives who have risen above themselves may be seated at the feet of our Redeemer. Yet be you not singular in your convent; rather do you bow your head when others do, making filial reverence thereby to the Lord as to a father. Kneel when others kneel, giving the reverence of a servant to his lord. Prostrate yourself with others, acknowledging your Lord as your Judge, and yourself as a guilty sinner, who has one day to return to dust.

        E. Exercise of various manners. Your works must be diversified, as has been said: now read, now pray, now work you fervently : and thus the hours will be short and your labour light. If you didst attempt to do the same thing continually your profit would be less and you wouldst quickly be worn out with fatigue.

        F. The Final end of meditation. Let not the end of your meditation, prayer and contemplation, be your own profit, nor the avoiding of punishment, nor the hope of heavenly reward and prize, nor the sweetness of meditation, prayer and contemplation, for all these would belong to the love of a mercenary. But meditate, pray and contemplate from pure and filial love, that you may prepare in your heart a dwelling place for God, and give free course to His grace, and do the will of Him whose delight is to be with the sons of men, and to rejoice greatly in our salvation, ^[p.327] For the reasonable soul of man has been created for this purpose, namely, that he may have deep and loving union with his sweetest Creator: in this life, through meditation, prayer and contemplation, and in the life to come through everlasting fruition. To speak briefly, you must in all these things seek the glory of God, and after this the honour of the saints, the virtue of the Church, and your own salvation, ordering all things for the glory of God, even as the Apostle says : “ Whether you eat or drink, or whatsoever you do, do all to the glory of God “.

        G. Gratitude for grace. If in yourself you feelest any good thing, give thanks for it, and become not proud. For it is not of him that desires, nor of hint that runs, but of God’s great mercy. Seek never to presume, for the grace of meditation is given not only to the good, but sometimes to the evil likewise.

        H. Having many points for meditation. According to the opinion of Gerson, you must have various points for meditation, wherewith to be enkindled in love at the beginning of your prayer, and of these points we have already spoken above.

        I. Intimacy. Wheresoever you go, you must ever, as it were, conceive within yourself your Beloved, even as though you hadst Him before you; imagine Him in the cradle, in Egypt, upon the cross, etc., praising Him in your heart with deepest rejoicing, speaking to Him as to a loving friend, putting before Him your needs, and beseeching His help. ^[p.328]

        K. Kindness and charity. Be you with your neighbour, even as you desire that God may be with you, — namely, be you to him kind and merciful. Despise you none, and so shall you be the friend of God. He that abhors none, despises none, and between friends, willing and nilling are as one. Or, to speak after another manner, we quickly grow cold and have therefore need of enkindled charity and fervour, which come from the sighings of prayer, and the fire of the passion of the Lord, by our pity for His sufferings, and desire to be united with Him, even as we have said above in speaking of the Unitive Way : “ O Lord, when shall I love you, etc.

        L. Labour. you must work, and this not without reason : for in every occupation the beginning is the hardest part, and by custom ;its burden be-comes lighter. See what toil the husbandmen suffer that they may reap the fruits of the earth; how merchants cross the sea and undergo great perils; how soldiers suffer the wounds of battle; and all these things are for causes which pass away, wherefore you shouldst labour no less for the good things of eternity, but rather more.

        M. Moderation, born of discretion, in one’s actions. you must observe measure in all things. Be not too fervent nor too lukewarm. Be neither too remiss nor too restless. For it is written : Use moderation in all things, for measure is a most beauteous virtue.

        N. Natural disposition. Consider that which best ^[p.329]  to the will of God, saying to Him: O my merciful Lord, Jesus Christ, do you with me even as you desire and wilt. And if He grants you great gifts of meditation, prayer or contemplation, receive these with fear; and if He grants them not to you, endure you this with patience, and be content, murmuring not, at all that He will do to you. Thus shall you be one spirit with Him, thinking to know nothing else, save Christ crucified.

        U. Unceasing effort to soar higher in contemplative repose. If you are a religious, you are bound, as Gerson says, to aim at attaining repose of contemplation, even though at the end of your life you may hardly come thereto. And the reason for this is that the estate of religion requires it. For as the office of a knight is to defend the oppressed ; of a husbandman to labour in the fields; so the office of a religious is to persist in contemplation and the like. As Saint Bonaventura says, begin you one day at the point where you didst leave off on the day before; be you like one that would climb a high mountain, but turns not back and descends when he de-sires to rest, but wherever he is takes his rest in that same place and when he has rested sufficiently mounts further. We make no progress in contemplation for this reason, that whereas to-day we attain some grace with difficulty and by the favour of God alone, upon the next day we return to frivolous de-lights and idle talk, and lose what we have gained. ^[p.332]

And thus we descend from the summit of the mount even to the abyss, and continue not upon our way.

X. Xt. Set you nothing before Christ, but beseech Him to be your helper, protector, leader and goal of your journey.

Ended is the present treatise called the Book of Exercises of the Spiritual Life, wherein, if a man exercise himself diligently, by reading, meditation, prayer or contemplation, he will quickly and readily, with the aid of the Lord, be raised on high and united with Him by fervent love, and in that state he may most surely await the happiness which is’ to come, and the prize and reward of his work. This hook we have written in the vulgar tongue, because our intention has been to compose it for simple and devout men and not for the learned and the proud. For they that have humility, howsoever great their knowledge, will in nowise fail to esteem that which is good, because the style thereof is vulgar and plain.

DEO GRATIAS. AMEN. ^[p.333]

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