The spiritual guide which disintangles the soul, and brings it by the inward way, to the getting of perfect contemplation, and the rich treasure of internal peace. / Written by Dr. Michael de Molinos, priest : with a short treatise concerning daily communion, by the same author. Translated from the Italian copy, printed at Venice, 1685.

THE PREFACE.

First Advertisement. By two ways one may go to God; the first by Me∣ditation and Discourse or Reasoning; the se∣cond by pure Faith and Contemplation.

1. THere are two ways of going to God, the one by Consideration and Men∣tal Discourse, and the other by the Purity of Faith, an indistinct, general and con∣fused knowledge. The first is called Medita∣tion, the second Internal Recollection, or Ac∣quir'd Contemplation. The first is of begin∣ners, the second of Proficients. The first is sensible, and material, the second more naked, pure, and internal.

2. When the Soul is already accustomed to discourse of Mysteries, by the help of imagi∣tion, and the use of corporal Images; be∣ing carried from Creature to Cteature, and from Knowledge to Knowledge (though with very little of that which it wants) and from

these to the Creator; Then God is wont to take that Soul by the hand, (if rather he calls it not in the very beginnings, and leads it with∣out ratiocination by the way of pure Faith) making the intellect pass by all considerations and reasonings, draws it forward, and raises it out of this material and sensible state, making it under a simple and obscure knowledge of Faith, wholly aspire to its Bridegroom upon the wings of Love, without any farther necessi∣ty of the perswasions and informations of the Intellect, to make it love him, because in that manner the Soul's love would be very scanty, much dependent on Creatures, stinted to drops, and these too but falling with pauses and inter∣vals.

3. By how much less it depends on Creatures, and the more it relies on God alone, and his se∣cret documents, by the mediation of pure Faith, the more durable, firm, and strong will that Love be. After the Soul hath already acqui∣red the knowledge which all the meditations and corporal images of Creatures can give her; if, now, the Lord raise her out of that state, by stripping her of ratiocination, and leaving her in divine darkness, to the end she may march in the streight Way, and by pure Faith, ••et her be guided, and not love with the scanti∣ness and tenuity that these direct; but let her suppose that the whole World, and all that the most refined conceptions of the wisest under∣standings can tell her, are nothing, and that the goodness and beauty of her beloved, infinite∣ly

surpasses all their knowledge, being perswa∣ded that all Creatures are too rude to inform her, and to conduct her to the true knowledge of God.

4. She ought then to advance forward with her love, leaving all her understanding behind. Let her love God as he is in himself, and not as her imagination says he is, and frames him to her; And if she cannot know him as he is in himself, let her love him without knowing him under the obscure veils of Faith; in the same manner as a Son who hath never seen his Father, but fully believing those who have given him information of him, loves him, as if he had already seen him.

5. The Soul, from which Mental Discourse is taken, ought not to strain her self, nor sollici∣tously seek for more clear and particular know∣ledge, but even without the supports of sensible consolations or notices, with poverty of spirit, and deprived of all that the natural appetite re∣quires; continue quiet, firm and constant, let∣ting the Lord work his work, though she may seem to be alone, exhausted and full of dark∣ness: and though this appear to her to be idle∣ness, it is only of her own sensible and mate∣rial activity, not of God's, who is working true knowledge in her.

6. Finally, the more the Spirit ascends, the more it is taken off of sensible objects. Many are the souls, who have arrived and do arrive at this gate, but few have passed or do pass it for want of the experimental guide, and those

who have had, and actually have it, for want of a true subjection and entire submission.

7. They'll say, that the Will will not love, but be unactive, if the Intellect understand not clearly and distinctly, it being a received Maxim, that that which is not known, cannot be loved. To this it is answered, that tho' the Intellect un∣derstand not distinctly by ratiocination, Images and Considerations, yet it understands and knows by an obscure; general, and confused Faith; which knowledge, tho' so obscure, indistinct, and general, as being supernatural, hath nevertheless a more clear and perfect cognition of God, than any sensible and particular notice, that can be formed in this life, because all corporal and sen∣sible representation is infinitely distant from God.

8. We know God more perfectly (says St. Denis) by Negatives, * 1.1 than by Affirmatives. We think more highly of God, by knowing, that he is incom∣prehensible, and above all our capacity, than by conceiving him under any image, or created beauty, according to our rude understanding. A greater esteem and love then, will flow from this confused, obscure and negative, than from any other sensible and distinct way; because that is more proper to God and abstracted from creatures; and this, on the contrary, the more it depends on creatures, the less it hath of God.

Second Advertisement. Declaring what Meditation and Contemplation are, and the difference that is betwixt them.

9. * 1.2 ST. John Damascene and other Saints say, that Prayer is a sal∣lying out or elevation of the mind to God. God is above all Creatures, and the Soul cannot see him, nor converse with him, if it raise not it self above them all. This friendly conversa∣tion, which the Soul hath with God, that's to say, in Prayer, is divided into Meditation and Contemplation.

10. When the Mind considers the Mysteries of our holy Faith with attention, to know the truth of them, reasoning upon the particulars, and weighing the circumstances of the same, for exciting the affections in the will: This mental Discourse and pious Act is properly cal∣led Meditation.

11. When the Soul already knows the truth (either by a habit acquired through reasoning, or because the Lord hath given it particular light) and fixes the eyes of the mind on the demon∣strated truth, beholding it sincerely with quiet∣ness and silence, without any necessity of con∣siderations, ratiocinations, or other proofs of conviction, and the will loves it, admiring and delighting it self therein: This properly is called

the Prayer of Faith, the Prayer of Rest, Internal Recognition or Contemplation.

Which St. Thomas with all the mystical Masters says, is a sincere, * 1.3 sweet, and still view of the eternal truth without ratiocination, or reflexion. But if the Soul rejoyces in, or eyes the effects of God in the creatures, and amongst them, in the hu∣manity of our Lord Christ, as the most per∣fect of all, this is not perfect Contemplation, as St. Thomas affirms, * 1.4 since all these are means for knowing of God as he is in himself: And although the hu∣manity of Christ be the most holy and perfect means for going to God, the chief instrument of our salvation, and the channel, through which we receive all the good we hope for, neverthe∣less the humanity is not the chief good, which consists in seeing God; but as Jesus Christ is more by his divinity than his humanity, so he that thinks and fixes his contemplation always on God (because the divinity is united to the humanity) always thinks on, and heholds Jesus Christ, especially the contemplative man, in whom Faith is more sincere, pure, and exer∣cised.

13. As often as the end is obtained, the means cease, and when the Ship arrives in the Harbour the Voyage is over. So if the Soul after it hath been toyled and wearied by means of meditation, arrives at the stilness, tranquillity, and rest of Contemplation, it ought then to cut off all reasonings, and rest quiet with an amo∣rous

attention, and simple Vision of God; seeing and loving him, sweetly rejecting all the ima∣ginations that present themselves, calming the Mind in that Divine Presence, recollecting the Memory, and fixing it wholly on God, being contented with a general and confused Know∣ledge, which is had by the Mediation of Faith, applying the whole Will to love him, wherein consists all their fruit of enjoyment.

14. St. Denis says, As for you, most dear Timothy, * 1.5 in applying your self to Mystical Speculations, abstract from the Senses, and Operations of the Intellect; from all sensible and intellegible Objects, and Ʋni∣versally from all things that are, and are not; and in an unknown and inexpressible Way, as much as lies in the power of Man, raise your self to the Ʋnion of him, who is above all Nature, and Knowledge. Thus far the Saint.

15. It concerns us then, to forsake all created, sensible, intelligible, and affected Beings; and in short, every thing that is, and is not, that we may cast our selves into the loving Bosom of God, who will restore to us as much as we have left, encreasing in us strength and power to Love him more Ardently, whose Love will maintain it self within this Holy and Blessed Silence, which is of more worth, than all Acts joyned together.

16. * 1.6 St. Thomas says, It is the least thing, that the Ʋnderstanding can know of God in this Life, but much what the Will can have of Love.

17. When the Soul attains to this state, it ought wholly to retreat within it self, in its own pure and profound Center; where the Image of God is, there is amorous attention, silence, the forgetfulness of all things, the application of the Will, with perfect resignation, hearing and talking with God hand to hand, and in such manner, as if there was no other but them two in the World.

18. Good reason have the Saints to say, that Meditation operates with toyl, and with fruit; Contemplation without toyl, with quiet, rest, peace, delight, and far greater fruit. Meditation sows, and Contemplation reaps: Meditation seeks, and Contemplation finds: Meditation chews the Food, Contemplation tasts and feeds on it.

19. All this was said by Mystical Bernard, upon these Words of our Saviour: Quaerite & inve nietis; pulsates & aperietur vobis. Lectio opponit ori solidum cibum, meditatio frangit, O∣ratio saporem conciliat, contemplatio est ipsa dulce∣do quae jucundat & reficit. Thus ye have an ac∣count what Meditation and Contemplation are, and the difference that occurs betwixt them.

Third Advertisement. What is the Difference, betwixt the Acquired and Active Contemplation, and the Infused and Pas∣sive: With the Signs whereby it is known, when God will have the Soul to pass from Meditation, to Contemplation.

20. THere are moreover two ways of Con∣templation: The one is Imperfect, A∣ctive and Acquired: The other Infused and Passive. The Active (whereof we have Treat∣ed hitherto) is that, which may be attained to by our Diligence, assisted with Divine Grace; we gathering together the Faculties and Senses, and preparing our selves by every way that God would have. So says, Boias and Arnaia.

21. St. Bernard recommends this Active Contemplation, discoursing upon these Words, Audiam quid Loquatur in me Deus. * 1.7 And he says, Optimam partem elegit Maria, licet non minoris (fortasse) meriti sit apud deum humilis conversatio Marthae, sed de electione Maria laudatur: quoniam illa omnio (quo ad nos spectat) eligenda, haec vero si injun∣gitur patienter est toleranda.

22. * 1.8 In like manner St. Thomas inculcates this acquired Contern∣plation in the following Words; Quanto homo a∣nimam suam, vel alterius propinquius deo con∣jungit,

tanto sacrificium est deo magis acceptum, unde magis acceptum est deo quod aliquis animam suam, & aliorum applicet contemplationi quam actioni. Very clear Words to stop the Mouth of those who condemn acquired Contemplati∣on.

23. How much the nearer a man approaches his own Soul, or the Soul of another to God, so much the more acceptable is the Sacrifice to God; from whence it is inferred, (concludes the same Saint) that the application of a man's own Soul, or the procuring that of anothers to Contemplation, is more acceptable to God, than the applying of the same to Action. It cannot be said, that the Saint speaks here of in∣fused Contemplation, because it is not in the power of man, to apply himself to the infused, but to the acquired.

24. Though it be said, that we may with the Lord's help, set our selves to acquired Con∣templation; nevertheless, no man ought of his own Head to be so bold, as to pass from the state of Meditation to this, without the coun∣sel of an expert Director, who shall clearly know whether his Soul be called by God to this inward way; or for want of a Director, the Soul it self is to know it by some Book, that Treats of these Matters, sent to him by Divine Providence, for discovering that, which with∣out knowing what it was, he experimentally felt within his own Heart. But though by means of the light which that Book gives him he may obtain assurance enough, to leave Me∣ditation

for the quiet of Contemplation, yet his Soul will still retain an ardent desire of being more perfectly instructed.

25. And to the end it may receive good In∣struction in order to that point, I'll here give it the Signs, whereby it shall know that Call to Con∣templation. The first and chief is, an inabili∣ty to Meditate, and if the Soul meditate, it will perform it with much disquiet and irksomness, provided that proceed not from the indisposition of Nature, or a melancholy Humour, or a Dryness, springing from the want of Prepara∣tion.

26. It will be known not to be any of these defects, but rather a true Call, when that Soul passes a Day, a Month; any, and many Months, without being able to discourse in Prayer. The Lord guides the Soul by Contemplation, (says the holy Mother Teresa) and the Mind finds it self much disabled from Meditating the Passion of Christ, since Meditation is nothing else but a seek∣ing of God; the Soul once finding him, and retaining the Custom of seeking him of new, by the operation of the Will, it will not be baffled with the Intellect. Thus far the Saint.

27. The second Sign is, that though it is wanting in sensible Devotion, yet it covets So∣litude, and avoids Conversation.

The third, that the reading of godly Books is usually tedious to it, because they speak not of the Internal Sweetness, that is in its Heart, though it know it not.

The fourth, that though it find it self desti∣tute

of ratiocination, yet it hath a firm purpose of persevering in Prayer. The fifth is, that it will experience a sense (with great confusion) of it self, abhorring guilt, and entertaining a higher esteem of God.

28. The other Contemplation is perfect and infused, Wherein (as St. Teresa says) God speaks to a man, sequestrating his intellect, questioning his thought, and seizing (as they say) the word in his mouth; so that if he would, he cannot speak, but with great pain. He understands, that with∣out the noise of words, the Divine Master is in∣structing him, suspending all his powers and facul∣t••e••, because if at that time they should operate, they would do more hurt than good. These rejoyce, but know not how they rejoyce; the Soul is inflamed 〈◊〉〈◊〉 love, and conceives not how it loves; it knows that it enjoys what it loves, and knows not the manner of that enjoyment: well it knows, that that is not enjoyment which the intellect longs for. The Will embraces it, without understanding how; but being unable to understand any thing, per∣ceives it is not that good, which can be merited by all the labours put together which are suffered upon earth for gaining of it. It is a gift of the Lord of the Soul, and of Heaven, who in the end gives as he is, and to whom he pleases as he pleases: such is his Majesty in this, that it does every thing, and his operation is above our nature. All this we have from the Holy Mother, in her Way to Per∣fection, chap. 25. From whence it follows, that this Contemplation is infused, and freely given by the Lord to whom he pleases.

Fourth Advertisement. The Burden of this Book consisting in rooting out the Rebellion of our own Will, that we may attain to Internal Peace.

29. THe way of Inward Peace, is in all things to be conform to the pleasure and dis∣position of the Divine Will. * 1.9 In omnibus debemus subjicere volun∣tatem nostram voluntati divinae haec est enim pax voluntatis nostrae, ut sit per omnia conformis voluntati divinae. Such as would have all things succeed and come to pass accor∣ding to their own fancy, are not come to know this way, * 1.10 Viam pacis non cogno∣verunt, and therefore lead a harsh and bitter life, always restless and out of humour, without treading in the way of Peace, which consists in a total conformity to the will of God.

30. This conformity is the sweet yoak that introduces us into the regions of internal peace and serenity. Hence we may know, that the rebellion of our Will, is the chief occasion of our disquiet; and that because we will not sub∣mit to the sweet yoak of the Divine Will, we suffer so many streights and perturbations. O Soul! if we submitted our own to the Divine Will, and to all his Disposition, what tranquil∣lity should we feel! what sweet peace! what in∣ward serenity! what supreme felicity and earnest of bliss! This then is to be the burden of this Book: May it please God to give me his Divine Light, for discovering the Secret Paths of this Inward Way, and Chief Felicity of Perfect Peace.

Notes

• * 1.1

  Myst •••• Theol. c. 1. ••. 2.
• * 1.2

  Lib. 3. de fide c. 24.
• * 1.3

  2. 2. q. 180. Art. 3. p. 4.
• * 1.4

  ibidem••
• * 1.5

  Myst. Theol.
• * 1.6

  1. 2. Quest. 27. 2. ad secundum. ar.
• * 1.7

  Psalm 85.
• * 1.8

  Secunda q. 182 art 2. and 3.
• * 1.9

  Hugo Cardinalis in Psal. 13.
• * 1.10

  Psalm. 13.