CHAP. XI.
Declaring the Nature of internal Recollection, and instructing the Soul how it ought to behave it self therein, and in the Spiritual Welfare, whereby the Devil endeavours to disturb it at that time.
64. Internal Recollection is Faith, and Silence in the Presence of God. Hence thou oughtest to be accustomed to recollect thy self in his Presence, with an affectionate attention, as one that is given up to God, and united unto him, with Reverence, Humility and Submission, beholding him in the most inward recess of thine own Soul, without Form, Likeness, Manner, or Figure; in the view and general nature of a loving and obscure Faith, without any distinction of Perfection or Attribute.
65. There thou art to be with attention, and a sincere regard, with a sedate heedfulness, and full of Love towards the same Lord, resigning and delivering thy self up into his hands, to the end he may dispose of thee, according to his good Will and Pleasure; without reflecting on thy self; nay, nor on Perfection it self. Here thou art to shut up the Senses, trusting God with all the care of thy Welfare, and minding nothing of the affairs this Life. Finally, thy Faith ought to be pure, without Representations or Likeness: Simple without Reasonings, and Universal without Distinctions.
66. The Prayer of Internal Recollection may be well typified by that Wrestling, which the holy Scripture says, the Patriarch Jacob had all Night with God, until Day broke, and he Blessed him. Wherefore the Soul is to persevere, and wrestle with the difficulties that it will find in internal Recollection, without desisting, until the Son of internal Light begin to appear, and the Lord give it his Blessing.
67. No sooner wilt thou have given thy self up to thy Lord in this inward Way, but all Hell will conspire against thee, seeing one single Soul inwardly retired to its own Presence, makes greater War against the Enemy, than a thousand others that walk externally; because the Devil makes an infinite advantage of an internal Soul.
68. In the time of the recollection, Peace and Resignation of thy Soul, God will more esteem the various impertinent, troublesome and ugly thoughts that thou hast, than the good purposes, and high sentiments. Know that the effort, which thou thy self mayest make to resist Thoughts, is an impediment, and will leave thy Soul in greater anxitie. The best thing that is to be done, is sweetly to dispise them, to know thine own wretchedness, and peacefully make an Offering to God of the Trouble.
69. Though thou canst not get rid of the anguish of Thoughts, hast no Light, Comfort, nor spiritual Sentiment: Yet be not afflicted, neither leave off recollection, because they are the Snares of the Enemy: Resign thy self at the time with Vigour, endure with Patience, and persevere in his Presence; for whil'st thou perseverest after that manner, thy Soul will be internally emproved.
70. Doest thou believe that when thou comest away from Prayer dry, in the same manner as thou began it; that that was because of want of Preparation, and that hath done thee no good: That is a Fallacy: Because the fruit of true Prayer consists not in enjoying the Light, nor in having Knowledge of spiritual things, since these may be found in a speculative Intellect, without true Virtue and Perfection; it only consists in enduring with Patience, and persevering in Faith and Silence, believing that thou art in the Lord's Presence, turning to him thy Heart with tranquillity, and purity of Mind. So whilst thou perseversest in this manner, thou'lt have the only Preparation and disposition which at that time is necessary, and shalt reap infinite fruit.
71. War is very usual in this internal Recollection, which on the one hand will deprive thee of sensibility, to try, humble, and purge thee. On the other, invisible Enemies will assault thee with continual Suggestions, to trouble and disquiet thee. Nature her self, apparently, will torment thee, she being always an Enemy to the Spirit, which in depriving her of sensible Pleasures, remains Weak, Melancholy, and full of Irksomness, so that it feels a Hell in all Spiritual Exercises, particularly in that of Prayer, hence it grows extreamly impatient to be at an end of it, through the uneasiness of Thoughts, the lassitude of Body, importunate Sleep, and the not being able to curb the Senses, every one of which would for it own share, follow its own Pleasure. Happy art thou if thou canst persevere amidst this Martyrdom!
74. That great Doctoress, and Mystical Mistress, Santa Teresa, confirms all this by her heavenly Doctrine, in the Letter she wrote to the Bishop of Osmia, to instruct him, how he was to behave himself in Prayer, and in the variety of troublesome thoughts, which attack us at that time, where she says (8. Of her Epistolary.): There is a necessity of suffering the trouble of a Troop of Thoughts, importune Imaginations, and the impetuosities of natural Notions, not only, of the Soul through the dryness and disunion it hath, but of the Body also, occasioned by the want of submission to the Spirit, which it ought to have.
73. These are called drynesses in Spirituals, but are very profitable, if they be embraced and suffered with Patience. Who so shall accustom himself to suffer them without repining, will from that labour draw vast advantage. It is certain, that in recollection the Devil frequently charges the Soul more fiercely with a Battalion of Thoughts, to discomfit the quiet of the Soul, and alienate it from that most sweet and secure internal Conversation, raising horrours, to the end it may leave it off, reducing it most commonly to such a state, as if it were lead forth to a most rigorous Torment.
74. The Birds, which are the Devils, knowing this (said the Saint in the above cited Letter) pricks and molest the Soul with Imaginations, troublesome Thoughts, and the Interruptions which the Devil at that time brings in, transporting the Thought, distracting it from one thing to another, and after he hath done with them attacking the Heart, and it is no small fruit of Prayer, patiently to suffer these Troubles and Importunities. That is an offering up of ones self, in a whole burnt Sacrifice, that's to say, to be wholly consumed in the Fire of Temptation, and no part spared. See, how this heavenly Mistress encourages to suffer and endure Thoughts and Temptations; because, provided they be not consented to, they double the profit.
75. As many times as thou exercisest thy self, calmly to reject these vain Thoughts, so many Crowns will the Lord set upon thy Head, and though it may seem to thee that thou dost nothing, be undeceiv'd, for a good desire with firmness and stedfastness in Prayer, is very pleasing to the Lord.
76. Wherefore to be there (concludes the Saint) without sensible profit, is not lost time; but of great gain, whil'st one toyls without Interest, and meerly for the glory of God; and though it may seem to be toyling in vain, yet it is not so, but it is as with Children, who toyl and labour under the power of their Father: though in the evening they receive not the wages for their day's work, yet at the year's end they enjoy all. In fine, you see how the Saint confirms our document with her precious Doctrine.