beatitude. And moreover, when the soul has been purged from sin, it becomes ready and fit to receive divine illuminations, and the outpouring and influx of supernatural light; and at the same time there is begotten in it a certain energy, which casts out all concupiscence, and makes it fervent and desirous of suffering poverty, contempt, and every kind of hardship, and banishes also all carelessness, disposing it to a watchful and strenuous pursuit of good works. 4. Lastly, in the Fourth Week, we are united to God in love, first on account of the Resurrection and Ascension of our Lord, in meditating upon which we may think also of our own future glory, since, as S. Paul says, if Christ is risen, we also shall rise; and secondly, by the Contemplation for obtaining love with its varied points and wealth of manifold material, the soul is united to God by love, which it conceives in meditating upon His goodness and the benefits received from Him, and all that He has done and suffered for our sake; and further, by the hope of heavenly glory, and by the consideration of His Presence in every thing and place, rejoicing in His perfections, and longing to please Him alone, and that solely for His own sake, at one time praising and magnifying Him, at another marvelling at His greatness and the like: all which, as we have said before, corresponds to the unitive way. 5. There is therefore this twofold reason why the four Weeks are said to correspond to these three ways: first, because of the subject-matter they severally treat of, which belongs to these ways; and because also in them are declared the first principles of each, which must afterwards be followed up by prolonged efforts, if we desire to reach any degree of perfection in them. And secondly, because in them we learn the manner and method which we must subsequently observe in pressing forward in each of these ways. 6. From this it follows that even if a man has experienced in the Fourth Week some sweetness, or seen the beauty of this unitive way, he ought not on that account to tarry in it without intermission, but should return to the former ways, and for a long time apply himself ordinarily to the mortification of his passions, the practice of virtues, and other similar exercises appropriate to these ways. It is not, however, impossible, and indeed it often happens, that while a man is exercising himself in one way, he experiences at times some affections which belong to another. These need not be rejected, only, as has been said, they should not be made the ordinary exercise before their proper time. 7. For this is a matter which depends not on length of time, but on the measure of a man's progress. For if any one should rashly seek to aspire to this unitive way, it would result in great confusion, and altogether hinder his spiritual progress, and moreover expose him to dangers and illusions. He would indeed be acting like one who should wish to pass from the lowest school to the highest, without passing through the middle grades ; or to leap from the lowest rung of a ladder to the highest, leaving out those that are between. Thus before a man exercises himself professedly in this unitive way of which we are speaking he ought to be thoroughly purified by the Exercises of the purgative way, and then have made good progress also in the illuminative way. For lack of this it happens that many, dancing rather than walking in the way of the Lord, are found after much time and varied labours to be devoid of virtues, impatient, passionate, and with other like imperfections. 8. Indeed this advance to the higher way depends not so much on our choice and will and efforts, as upon the guidance of the Holy Spirit, who is wont to produce these elevations in the soul in order that it may go from strength to strength. Nevertheless, in order to obtain surer guidance in the matter, and to guard against the errors which may arise, the spiritual Father who has charge of the soul should be consulted, and his advice followed in all things. CHAPTER XL What instructions should be given to the exercitant at the close of the Exercises 1. Just as when a man goes out of a warm place into a cold one he may easily and quickly become chilled unless he takes good care to maintain the heat that is in him, so nothing is easier than for one who at the close of the Exercises returns to his ordinary life and conversation to lose in a very short time the fervour and light which he has gained. And there is a special danger of this because whatever good he has gained is not yet confirmed so as to become habitual, but is rather of the nature of an emotion, which is easily weakened, or even altogether lost. And when this happens, all the labour and all the fruit of the Exercises is lost. 2. Therefore the first piece of advice to be given to one who has finished the Exercises is that he should set a high value upon this beginning and foundation of a spiritual life, which, by the grace of God he has laid in his retreat, and should accept it as a great benefit bestowed upon him by God, yea the greatest of all benefits, and should firmly believe that all the lights and all the knowledge which he has gained in the Exercises have been bestowed upon him by God our Lord with a particular individual love, and that as such he should study to preserve and guard them. Let him moreover fear, lest if hereafter he does not live as he has come to know that he ought to live he should be the more severely punished by God for his ingratitude, and because greater condemnation is due to one who knows what is good and does it not. 3. And secondly, let him understand that he has as yet done nothing except to receive the good seed sown by God in his soul, and that unless this seed is cherished and cultivated, so as to come to maturity and bear fruit in due time, it is of itself little or nothing. This therefore ought to be his first care, not to let the good seed be snatched away by the birds, that is, by evil spirits, or choked by the thorns, viz. earthly and corrupt thoughts and desires. Therefore let him avoid not only sins, but also the occasions of them, especially of those to which he was prone before making the Exercises, for it is against these that he ought most of all to arm himself, since it is so easy to fall back into them. 4. Thirdly, he should be exhorted to preserve and cherish, by pious and spiritual exercises, the devotion he has now gained. Amongst such exercises the following may be especially commended: first, that he should maintain the practice of meditating daily for half an hour, or even a whole hour if possible. Secondly, that he should make a quarter of an hour's examination of conscience every day. Thirdly, that he should confess and communicate every eight days. Fourthly, that he should choose some good confessor and take him for his guide in this spiritual journey, treating with him of everything that concerns his soul. Fifthly, that he should often read pious books and consort with good men, but shun evil ones with all his might. Sixthly, that he should endeavour daily to advance in virtues, especially in humility, patience, and charity. And in fine, that he should strive after the highest perfection which in his state of life, and according to the measure of divine grace given him, he is able to acquire. 5. These are for the most part general instructions which may be given to every one. There are others which may be added according to the profession, or state of life, or peculiar wants, of individuals; and indeed in the case of some these may be increased and extended in accordance with their greater devotion and spiritual progress. Such cases the good and prudent director will easily recognize, assisted by the grace and light of God our Lord and Saviour, to Whom be glory and honour for ever and ever. Amen. INDEX TO THE DIRECTORY Roman numerals refer to the Chapters, Arabic to the paragraphs Affections. More important in meditation than the intellect, xiv. 3. Aridity. How the exercitant is to be helped in time of, v. 2; vii. 4-8. Classes, three. Explanation of this meditation, xxix. 3-7. Colloquies, xv. 2, 5–7. Commandments, way of, xxiii. 4; xxv. 2, 8. Composition of place, xiv. 4–7; xxxv. 3. Confession, x. 9; xvi; xvii. 2. Consolation, vii. 1–3; xv. 3; xxvii. 2, 3, 5–7; xxx. 5. Contemplation, of the persons, words, and actions, xix. 5, 6; of other Contrition, ix. 3; xi. 2–4; xv. 1; xvii. 1. Counsels, the evangelical, xxiii. 4; xxv. 2, 3. Death, meditation on, xiv. 1; xv. 4. Desolation, vii. 4-8; xxvii. 2, 4, 5. Director. Should not disclose the whole plan of the Exercises at first, Qualities of a good, ii. 6; v. Should have a thorough knowledge of the Exercises, v. 7; viii. 4. How he should give the meditations, viii. 1, 2. How he should deal with various classes of persons, ix. Should allow God Himself to deal with the exercitant, v. 5; xix. 2; His office during the Election, xix. 2; xxii. 6; xxiii. 4; xxiv ; Dispositions. What dispositions the exercitant should have: When about to enter upon the Second Week, xviii. 4; xix. 2. Ecclesiastics. How the Exercises should be applied to them, ix. 10. |