The Ascent of Mount CarmelChapter XV. Of the occasional necessity of meditating and exerting the natural faculties on the part of those who begin to enter on the contemplative state

HERE it may be asked, whether proficients, those whom God has begun to lead into this supernatural knowledge of contemplation, are, in virtue of this commencement, never again to return to the way of meditation, reflections, and natural forms: To this I answer, that it is not to be supposed that those who have begun to have this pure and loving knowledge are never to meditate again or attempt it. For in the beginning of their advancement the habit of this is not so perfect as that they should be able at pleasure to perform the acts of it. Neither are they so far advanced beyond the state of meditation as to be unable to meditate and make their reflections as before, and to find therein something new. Yea, rather, at first, when we see, by the help of these signs, that our soul is not occupied in this quiet, or knowledge, it will be necessary to have recourse to reflections, until we attain to the habit of it in some degree of perfection. Such will be the case when, as often as we apply ourselves to meditation, the soul reposes in this peaceful knowledge, without the power or the inclination to meditate: because, until we arrive at this, sometimes one, sometimes the other, occurs in ‘this time of proficiency in such a way that very often the soul finds itself in this loving or peaceful attendance upon God, with all its faculties in repose; and very often also will find it necessary, for that end, to have recourse to meditation, calmly and with moderation. But when this state is attained to, meditation ceases, and the faculties labour no more; for then we may rather say, that intelligence and sweetness are wrought in the soul, and that it itself abstains from every effort, except only that it attends lovingly upon God, without any desire to feel or see anything further than to be in the hands of God, Who now communicates Himself to the soul, thus passive, as the light of the sun to him whose eyes are open. But we must take care, if we wish to receive in pureness and abundance this divine light, that no other lights of knowledge, or forms, or figures of meditations, of a more palpable kind, intervene, for nothing of this kind bears any resemblance to that serene and clear light. And, therefore, if at that time we seek to apprehend and reflect on particular objects, however spiritual they may be, we shall obstruct the pure and limpid light of the Spirit, by interposing these clouds before us, as a man who should place anything before his eyes impedes the vision of things beyond.

2. It appears, then, from all this that the soul, when it shall have purified and emptied itself from all these intelligible forms and images, will then dwell in this pure and simple light, transformed thereto in the state of perfection. This light is ever ready to be communicated to the soul, but does not flow in, because of the forms and veils of the creature which infold and embarrass the soul. Take away these hindrances and coverings, as I shall hereafter explain, and the soul in detachment and poverty of spirit will then, being pure and simple, be transformed in the pure and sincere divine Wisdom who is the Son of God. For then that which is natural having failed, that which is divine flows supernaturally into the enamoured soul; for God leaves it not empty without filling it.

3. When the spiritual man is unable to meditate, let him learn to remain in loving attention to God, in the quiet of his understanding, though he may seem to be doing nothing. For thus by little and little, and most rapidly, will the divine tranquillity and peace, from this marvellous and deep knowledge of God, involved in the divine love, be infused into his soul. Let him not meddle with forms, imagery, meditations, or reflections of any kind, that he may not disquiet his soul, and drag it out of its peace and contentment into that which can only end in bitterness. And if this inactivity should be a cause of scruples, let him remember that it is not a slight matter to possess our soul in peace and rest, without effort or desire. This is what our Lord requires at our hands, saying, ‘Be still, and see that I am God.’¹ Learn to be interiorly empty of all things, and you will see with delight that I am God.