There is another reason also why the soul has traveled safely in this obscurity; it has suffered: for the way of suffering is safer, and also more profitable, than that of rejoicing and of action. In suffering God gives strength, but in action and in joy the soul does but show its own weakness and imperfections. And in suffering, the soul practices and acquires virtue, and becomes pure, wiser, and more cautious.
Spanish mystic and Roman Catholic saint (1542–1591)
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If you desire to discover peace and consolation for your soul and to serve God truly, do not find your satisfaction in what you have left behind, because in that which now concerns you you may be as impeded as you were before, or even more. But leave as well all these other things and attend to one thing alone that brings all these with it (namely, holy solitude, together with prayer and spiritual and divine reading), and persevere there in forgetfulness of all things.
When a soul has advanced so far on the spiritual road as to be lost to all the natural methods of communing with God; when it seeks Him no longer by meditation, images, impressions, nor by any other created ways, or representations of sense, but only by rising above them all, in the joyful communion with Him by faith and love, then it may be said to have found God of a truth, because it has truly lost itself as to all that is not God, and also as to its own self.
WHEN beginners become aware of their own fervor and diligence in their spiritual works and devotional exercises, this prosperity of theirs gives rise to secret pride — though holy things tend of their own nature to humility — because of their imperfections; and the issue is that they conceive a certain satisfaction in the contemplation of their works and of themselves. From the same source, too, proceeds that empty eagerness which they display to some extent, and occasionally very much,1 in speaking before others of the spiritual life, and sometimes as teachers rather than learners. They condemn others in their heart when they see that they are not devout in their way. Sometimes also they say it in words, showing themselves herein to be like the Pharisee, who in the act of prayer boasted of his own works and despised the Publican.2 2. Their fervor, and desire to do these and other works, is frequently fed by Satan in order that they may grow in pride and presumption: he knows perfectly well that all their virtue and works are not only nothing worth, but rather tending to sin. Some of them go so far as to desire none should be thought good but themselves,3 and so, at all times, both in word and deed fall into condemnation and detraction of others. They see the mote in the eye of their brother, but not the beam which is in their own.4 They strain out the gnat in another man’s cup, and swallow the camel in their own.5 3.
Sometimes, too, when their spiritual masters, such as confessors and superiors, do not approve of their spirit and behavior (for they are anxious that all they do shall be esteemed and praised), they consider that they do not understand them, or that, because they do not approve of this and comply with that, their confessors are themselves not spiritual. And so they immediately desire and contrive to find some one else who will fit in with their tastes; for as a rule they desire to speak of spiritual matters with those who they think will praise and esteem what they do, and they flee, as they would from death, from those who disabuse them in order to lead them into a safe road — sometimes they even harbour ill-will against them. Presuming thus, they are wont to resolve much and accomplish very little. Sometimes they are anxious that others shall realize how spiritual and devout they are, to which end they occasionally give outward evidence thereof in movements, sighs and other ceremonies; and at times they are apt to fall into certain ecstasies, in public rather than in secret, wherein the devil aids them, and they are pleased that this should be noticed, and are often eager that it should be noticed more.
I have said this to explain the stanza that follows, in which the soul replies to those who call in question its holy tranquillity, who will have it wholly occupied with outward duties, that its light may shine before the world: these persons have no conception of the fibres and the unseen root whence the sap is drawn, and which nourish the fruit.