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TheFirstBook.
OftheDarkness,Dryness,andTemptationswherewith
GodpurgesSouls,andofInternalRecollection.
CHAP.I.
TotheendGodmayrestintheSoul,theHeartisalwaystobe
keptpeaceableinwhatsoeverDisquiet,TemptationandTribulation.
1.THOUarttoknow,thatthySoulistheCenter,Habitation,andtheKingdomofGod.Thattherefore,totheendtheSovereignKing
mayrestonthatThroneof thySoul, thououghtto takepains to
keep it clean, quiet, void and peaceable; clean from guilt and
defects;quietfromfears;voidofaffections,desires,andthoughts;
andpeaceableintemptationsandtribulations.
2.ThououghtalwaysthentokeepthineHeartinPeace;thatthou
may keep pure that Temple of God, andwith a right and pure
intention,thouarttowork,pray,obeyandsuffer,withoutbeingin
theleastmoved,whateveritpleasestheLordtosenduntothee.
Because it is certain, that for the good of thy Soul, and for thy
spiritual Profit, hewill suffer the envious enemytotrouble that
CityofRest,andThroneofPeace,with temptations, suggestions
and tribulations, and by the means of creature, with painful
troublesandgrievouspersecutions.
3. Be constant, and cheer up thine heart inwhatsoever disquiet
these tribulations may cause to thee. Enterwithin it, that thou
mayovercomeit;forthereinistheDivineFortress,whichdefends,
protects,andfightsforthee.IfamanhathasafeFortress,heisnot
disquieted,thoughhisenemiespursuehim;because,byretreating
withinit,thesearedisappointedandovercome.ThestrongCastle,
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that will make thee triumph over all thine enemies, visible and
invisible,andoveralltheirsnaresandtribulations,iswithinthine
own Soul, because in it resides the Divine Aid and Sovereign
Succour.Retreatwithinitandallwillbequiet,secure,peaceable
andcalm.
4. It ought to be thy chief andcontinual exercise, to pacifie that
ThroneofthyHeartthattheSupremeKingmayresttherein.The
waytopacifieit,willbe,toenterintothyselfbymeansofinternal
recollection; all thy protection is to be Prayer and a loving
recollectionintheDivinePresence.Whenthouseestthyselfmore
sharplyassaulted,retreatintothatregionofPeace,wherethou'lt
findtheFortress.Whenthou aremore faint-hearted, betake thy
self to this refuge of Prayer, theonlyArmor forovercoming the
enemy, and mitigating tribulation: thou ought not to be at a
distance from it in a Storm, to the end thoumayest, as another
Noah,experiencetranquility,securityandserenity,andtotheend
thywillmayberesigned,devout,peacefulandcourageous.
5. Finally, be not afflicted nor discouraged to see thy self faint-
hearted, he returns to quiet thee, that still he may stir thee,because this Divine Lord will be alonewith thee, to rest in thy
Soul,andformthereinarichThroneofPeace;thatwithinthine
own heart, by means of internal recollection, and with his
heavenlyGrace, thoumay look for silence in tumult, solitude in
company, light indarkness, forgetfulness inpressures, vigour in
despondency, courage in fear, resistance in temptation, peace in
war,andquietintribulation.
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9.ThatkindofPrayerisnotonlytheeasiest,butthemostsecure;
because it is abstracted from the operations of the Imagination,
that is always exposed to the Tricks of the Devil, and the
extravaganciesofMelancholy,andRatiocination,whereintheSoul
iseasilyDistracted,andbeingwraptupinspeculation,reflectson
itself.
10.WhenGodhadamindtoinstructhisownCaptainMoses,and
givehimthetwoTabletsoftheLaw(Exod.24.),writteninStone,
hecalledhimuptotheMountain,atwhattimeGodbeingthere
with him, the Mount was Darkened and environed with thick
Clouds,Moses standing idle, not knowingwhat to think or say.
SevendaysafterGodcommandedMoses,tocomeuptothetopof
theMountain,whereheshow'dhimhisGlory,andfilledhimwith
greatConsolation.
11.SointheBeginning,whenGodintendsafteranextraordinary
manner,toguidetheSoulintotheSchoolofthedivineandloving
Notices of the internal Law, he makes it go with Darkness, and
Dryness,thathemaybringitneartohimself,becausetheDivine
Majestyknowsverywell,thatitisnotbythemeansofonesownRatiocination, or Industry, that a Soul draws near to him, and
understands the Divine Documents; but rather by silent and
humbleResignation.
12.ThePatriarchNoahgaveagreatinstanceofthis;whoafterhe
hadbeenbyallmenreckonedaFool,floatinginthemiddleofa
ragingSea,wherewiththewholeWorldwasoverflowed,without
SailsandOars;andenvironedwithwildBeasts,thatwereshutupintheArk,walkedbyFaithalone,notknowingnorunderstanding
whatGodhadamindtodowithhim.
13.Whatmostconcernsthee,OredeemedSoul,isPatience,notto
desist from the Prayer thou art about, though thou can'st not
enlarge in Discourse. Walk with firm Faith, and a holy Silence,
dying inthyself,withall thynatural Industry, trusting thatGod
who is he who is, and changes not; neither can err, intendsnothing but thy good. It is clear that he who is at dying, must
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needs feel it, but howwell is time employed,when the Soul is
dead, dumb, and resigned inthepresenceof God, therewithout
anyclutterordistraction,toreceivetheDivineInfluences.
14.TheSensesarenotcapableofdivineBlessings;henceifthouwouldbeHappyandWise;beSilentandBelieve;Sufferandhave
Patience;beConfidentandWalkon;itconcernstheefarmoreto
holdthyPeace,andtoletthyselfbeguidedbythehandofGod,
thantoenjoyalltheGoodsofthisWorld.Andthoughitseemto
thee,thatthoudoesnothingatall,andartidlebeingsoDumband
Resigned;yetitisofinfinitefruit.
15. Consider theblindedBeast that turns theWheel of theMill,which though it see not, neither knowwhat it does, yet does a
greatWorkingrindingtheCorn,andalthoughittastenotofit;yet
itsMasterreceivesthefruit,andtastesofthesame.Whowould
notthink,duringsolongatimethattheSeedliesintheEarth,but
thatitwerelost?Yetafterwardsitisseentospringup,growand
multiply.GoddoesthesamewiththeSoul,whenhedeprivesitof
ConsiderationandRatiocination:Whil'stitthinksitdoesnothing,
and is, in a manner undone, in time it comes to it self again,improved, disengaged, and perfect, having never hoped for so
muchfavour.
16.Take care then that thou afflict not thy self, nor draw back,
thoughthoucan'stnotenlargethyself,anddiscourseinPrayer;
suffer, hold thy peace, and appear in the presence of God;
persevere constantly, and trust to his infinite Bounty, who can
giveuntotheeconstantFaith,truelight,anddivineGrace.Walkasif thouwereblindfolded,without thinking or reasoning; put thy
selfintohiskindandpaternalhands,resolvingtodonothingbut
whathisdivineWillandPleasureis.
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CHAP.III.
ASequelofthesameMatter.
17.ITisthecommonopinionofalltheholyMenwhohavetreatedoftheSpirit,andofalltheMysticalMatters:ThattheSoulcannot
attain to perfection and an union with God, by means of
Meditation, and Ratiocination: Because that is only good for
beginningthespiritualWay,totheendonemayacquireahabitof
Knowledge, of thebeauty of Vertue, anduglinessof Vice:which
habit in the opinion of SaintTeresa, may be attained to in Six
Months time and according to S.Bonaventure(In prolp. de Mist.Theol.page655)intwo.
18.Ohoware,inamannerinfinitenumbersofSoulstobepitied,
who from the beginning of their Life to the end, employ
themselves in meer Meditation, constraining themselves to
Reason, although God Almighty deprive them of Ratiocination,
thathemaypromotethemtoanotherState,andcarrythemona
moreperfectkindofPrayer,andsoformanyyearstheycontinueimperfect,andinthebeginning,withoutanyprogressorhavingas
yetmadeone step in theway of the Spirit; beating theirBrains
about the frame of the Place, the choice of the Minutes,
Imaginations, and strained Reasonings, seeking God without,
wheninthemeantime,theyhavehimwithinthemselves.
19.St.Austin(Soliloq.C.31)complainedofthat,inthetimewhen
GodledhimtotheMysticalWay,sayingtohisDivineMajestie, I,
Lord, went wandering like a strayed Sheep, seeking thee with
anxiousReasoningwithout,whil'stthouwastwithinme,Iwearied
my self much in looking for thee without and yet thou hast thy
habitationwithinme;IfIlongandbreatheafterthee,Iwentround
the Streets andPlaces of the City of thisWorld, seeking thee and
foundtheenot;because,invainIsoughtwithoutforhim,whatwas
withinmyself.
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20.TheAngelicalDoctorSt.Thomas,forallhewassocircumspect
in his Writings, may seem yet to jeer those, who go always in
searchofGodwithout,bymeansofRatiocination,whentheyhave
him present within themselves. There is great Blindness, and
excessiveFollyinsome,(saystheSaint-Ocuse.6.C.3.infin.)who
always seek God, continually sigh after God, often long for God,
invocate and call upon God daily in Prayer; they themselves
(according to theApostle)being the livingTempleofGod,andhis
true Habitation, since their Soul is the Seat and Throne of God,
where hecontinually rests.Who then, but aFool,will look for an
Instrument abroad, when he knows he has it fast shut up within
Doors?OrwhocanrefreshhimselfwiththeFoodhedesires,andyet
not taste it? Such exactly is the Life of some just men, always
seeking, and never enjoying, and therefore all their Works are
imperfect.
21.Itiscertain,thatOurLordChristtaughtPerfectiontoall,and
ever will have all to be Perfect, particularly the Ignorant and
Simple.HeclearlymanifestedthisTruth,whenforhisApostles,he
chose the Smallest andmost Ignorant, saying (Matth. II.) to his
EternalFather, Ithankthee,OFather,LordofHeavenandEarth,
becausethouhasthidthesethingsfromtheWiseandPrudent,and
hastrevealedthemuntoBabes.Anditiscertain,thatthesecannot
acquirePerfection, byacuteMeditations, andsubtleReasonings,
though they be as capable as the most Learned, to attain to
Perfection, by the affections of the Will, wherein principally it
consists.
22. St.Bonaventure, teaches us not to form Conceptions of any
thing, no not of God, because it is Imperfection to make
Representations, Images, and Ideas, how subtle or ingenious
soever,eitheroftheWill,oroftheGoodness,Trinity,andUnity;
nay,oftheDivinePresenceitself:Inrespectthat,thoughallthese
RepresentationsappearDeiform,yetaretheynotGod,whoadmits
ofnoImage,norForm.Nonibi (says theSaint -Mist.Theol.p.2.,
Vn.p.685.)oportetcogitareresdecreaturisnecde,Angelis,necde
Trinitate, quia hc sapientia per affectus desideriorum, non per
meditationem,prviamdebetconsurgere.Wemustnotherethink
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anythingofCreature,ofAngels,norofGodhimself,becausethat
Wisdom and Perfection, is not acquired by nice and quaint
Meditation,butbythedesireandaffectionoftheWill.
23.Theholyman cannot speakmoreclearly;and thouwould'stdisquietthyself,andleaveoffPrayer,becausethouknow'stnot,
orcan'stnottellhowtoenlargetherein,thoughthoumay'sthave
agoodWill,goodDesire,andpureIntention?IftheyoungRavens
forsakenoftheold,becauseseeingthemwithoutBlackFeathers,
theythinkthemSpurious,arebytheDewofHeavenfedthatthey
may not perish; what will he do to redeem Souls, though they
cannot speak nor reason, if they believe, trust, and open their
Mouths to Heaven,declaring their wants: Is itnotmore certain
thattheDivineBountywillprovideforthem,andgivethemtheir
necessaryFood?
24.Manifestitis,thatitisagreatMartyrdom,andnosmallGiftof
God,fortheSoul,findingitselfdeprivedofthesensiblePleasures
it had, towalk by holy Faithonly, through thedark, anddesert
PathsofPerfection,towhich,notwithstanding,itcanneverattain
butbythispainful,thoughsecuremeans.Whereforeendeavourtobeconstant,andnotdrawback,thoughDiscoursebewantingto
thee inPrayer, believe at that time firmly, bequietly silent, and
patientlypersevere ifthouwouldestbe happy,and attainto the
DivineUnion,eminentrest,andtotheSupreamInternalPeace.
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CHAP.IV.
TheSoulisnottoafflictitself,norintermitPrayer,becauseit
seesitselfencompassedwithdryness.
25.THOUshaltknowthattherearetwosortsofPrayer,theonetender, delightful, amicable, and full of sentiments; the other
obscure, dry, desolate, tempted, and darksome. The first is of
Beginners, the second of Proficients,who are in theprogress to
Perfection.GodgivesthefirsttogainSouls,thesecondtopurifie
them.WiththefirstheusesthemlikeChildren;withthesecondhe
beginstodealwiththemaswithstrongmen.
26.ThisfirstWaymaybecalledtheAnimalLife,andbelongsto
themwhogointhetractofthesensibleDevotion,whichGoduses
to give to Beginners, to the end that being endowed with that
small relish, as thenaturalman iswith thesensibleObject, they
may addict themselves to thespiritualLife. Thesecond iscalled
theLifeofmen,andbelongstothose,whonotmindingsensible
Pleasures,fightandwaragainsttheirownPassions,thattheymayconquerandobtainPerfection,theproperemploymentofmen.
27.Assurethyself,thatdrynessoraridityistheInstrumentofthy
Good, because it is nothing else but a want of sensibility, that
Remora{hindranceordrag},whichputsastoptotheflightofalmostall
Spiritual Men, and makes them even draw back, and leave off
Prayer: as may be seen in many Souls, which only persevere
whil'sttheytastesensibleConsolation.
28.KnowthattheLordmakesuseoftheVeilofDryness,tothe
endwemaynotknowwhatheisworkinginus,andsobehumble;
because if we felt and knew what he is working in our Souls,
satisfaction and presumption would get in, imagining that we
weredoingsomegoodthing,andreckoningourselvesverynear
toGod;whichwouldbeourundoing.
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29.LaythisdownasafirmgroundinthineHeart,thatforwalking
in the InwardWay, all sensibilitie should first be removed; and
thatthemeansGodusesforthatisdryness.Bythatalsohetakes
away reflection, or that view,whereby the Soul Eyes what it is
doing,theonlyimpedimentthatobstructstheadvancingforward,
andGodcommunicatinghimself,andoperatinginit.
30.Thououghtestnotthentoafflictthyself,northinkthatthou
reapestnofruit,becauseincomingfromaCommunionorPrayer,
thouhastnot theexperienceofmanysentiments,since that is a
manifestCheat.TheHusbandmanSowsinonetimeandReapsin
another: So God, upon occasions, and in his own due time,will
help them to resist Temptations, andwhen least thou thinkest,
willgivetheeholypurposes,andmoreeffectualdesiresofserving
him. And to the end, thou mayest not suffer thy self to be
transported, by the violent suggestion of the Enemy, who will
enviouslyperswade thee, that thoudo'st nothing, and that thou
losesttime,thatsothoumayestneglectPrayer:I'lldeclaretothee
some of the infinite fruits, that thy Soul reaps from that great
dryness.
31. The first is to persevere inPrayer, fromwhich fruit springs
manyotheradvantages.
II.Thou'ltfindaloathingofthethingsoftheWorld,whichbylittle
andlittletendstothestiflingofthebaddesiresofthypastLife,
andtheproductionofothernewonesofservingGod.
III. Thou'lt reflect upon many failings on which formerly thoudidstnotreflect.
IV. Thou'lt find, when thou are about to commit any evil, an
advertencyinthyHeart,whichrestrainstheefromtheexecution
ofit,andatothertimesfromSpeaking,Lamenting,orRevenging
thyself; that'll takethee off fromsomelittle earthyPleasure,or
from this or t'other Occasion, or Conversation, into which
formerly thouwas running ingreatPeace and Security,withouttheleastCheckorRemorseofConscience.
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V.Afterthatthroughfrailty,thouhastfallenintosomelightfault,
thou'ltfeelaReproofforitinthySoul,whichwillexceedingafflict
thee.
VI.Thou'lt feelwithin thyself, desiresof suffering, and of doingthewillofGod.
VII.AninclinationtoVirtue, andgreatereaseinovercoming thy
self,andconqueringthedifficultiesofthePassions,andEnemies
thathindertheeintheway.
VIII.Thoul'tknowthyselfbetter, andbe confoundedalso inthy
self,feelintheeahighesteemofGodaboveallcreatedBeings,acontempt of Creatures, and a firm Resolution not to abandon
Prayer,thoughthouknowestthatitwillprovetotheeamostcruel
Martyrdom.
IX. Thoul't be sensible of greater Peace in thy Soul, love to
Humility,confidenceinGod,submission,andabstractionfromall
Creatures; and finally the Sins thou hast omitted since the time
thatthouexercisedthyselfinPrayer,aresomanysigns,thattheLord is working in thy Soul, (though thou knowest it not) by
meansofdryPrayer;andalthoughthoufeelestitnotwhilstthou
artinprayer,thou'ltfeelitinhisduetime,whenheshallthinkit
fit.
32.AlltheseandmanyotherfruitsarelikenewBudsthatspring
fromthePrayer,whichthouwould'stgiveover,becauseitseems
to thee to be dry, that thou seestno Fruit of it, nor reapestnoadvantage therefrom. Be constant and perseverewith Patience,
forthoughthouknowestitnot,thySoulisprofitedthereby.
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CHAP.V.
Treatingofthesamething,declaringhowmanywaysof
Devotionthereare,andhowthesensibleDevotionistobe
disposed;andthattheSoulisnotidle,thoughitreasonnot.
33.THEREaretobefoundtwosortsofDevotion,theoneessentialand true; the other accidental and sensible. The essential, is a
promptitude of mind to do well, (1) (S.Thom.2.2.q.82.art.I.) fulfil
thecommandsofGod,andtoperformallthingsbelongingtohis
service,though,throughhumanfrailty,allbenotactuallydoneas
is desired. (2) (Suar.t.2.de.Pel.l.2.c.6.n.16&18.) This is trueDevotion,thoughitbenotaccompaniedwithpleasure,sweetness,
delight, nor tears, but rather it is usually attended with
temptation,dryness,anddarkness.
34. Accidental and sensible Devotion is, (3) (St.Bern.Ser.I.de
Nat.Dom.Suarez inMolindeOration.c.6.) when good desires are
attendedwithapleasantsoftnessofheart,tendernessoftears,or
othersensibleaffections.Thisisnot tobe soughtafter,nay, itisrathermoresecuretoweanthewillfromit,andtosetlightbyit;
becausebesidesthatitisusuallydangerous,it isagreatobstacle
to progress, and the advancement in the Internal Way. And
therefore we ought only to embrace the true and essential
Devotion,whichisalwaysinourpowertocomeby,seeingevery
onedoinghisdutymaywith the assistance of theDivine Grace
acquire it. And thismaybe hadwith God, with Christ,with the
Mysteries,withtheVirgin,andwiththeSaints.
35. Some think that when Devotion and sensible Pleasure are
given them, they are Favours of God, that thence forward they
havehim,andthatthewholelifeistobespentinbreathingafter
that delight; but it is a cheat, because it is no more, but a
consolation of nature, and a pure reflexion, wherewith the Soul
beholdswhatitdoes,andhindersthedoing,orpossibilityofdoing
anything,theacquisitionofthetruelight,andthemakingofonestepinthewayofperfection.TheSoulisapureSpiritandisnot
felt;andsotheinternalacts,andofthewill,asbeingtheactsof
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theSoulandspiritual,arenotsensible:HencetheSoulknowsnot
ifitliveth,nor,formostpart,issensibleifitacteth.
36.Fromthisthoumayestinfer,thatthatDevotionandsensible
Pleasure, is not God, not Spirit, but the product of Nature; thatthereforethououghtesttosetlightby,anddespiseit,butfirmlyto
persevere inPrayer, leaving thy self to the conductof God,who
willbetotheelightinaridityanddarkness.
37.Thinknotthatwhenthouartdryanddarksominthepresence
of God,with faith and silence, that thoudo'st nothing, that thou
losest time, and that thou are idle, becausenot towait on God,
according to the saying of St. Bernard (Tom.5.in Fract. de vit.solit.c.8.p.90.),isthegreatestidleness:OtiosumnonestvacareDeo;
inimonegotiorumomniumhocest;Andelsewherehesayeth,that
thatidlenessoftheSoulisthebusinessofthebusinessesofGod.
Hocnegotiummagnumestnegotium.
38. It is not to be said, that the Soul is idle; because though it
operate notActively, yet the Holy Ghost operates in it. Besides
that, it is not without all activity, because it operates, thoughspiritually,simply,andintimately.FortobeattentivetoGod,draw
neartohim,to followhisinternalInspirations,receivehisdivine
Influences,adorehiminhis ownintimate center, reverencehim
withthepiousAffectionsoftheWill,tocastawaysomanyandso
fantastical imaginations, and with softness and contempt to
overcome so many temptations: all these, I say, are true acts
though simple, wholly spiritual, & in a manner imperceptible,
throughthegreattranquility,wherewiththeSoulexertsthem.
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CHAP.VI.
TheSoulisnottobedisquieted,thatisseesitselfencompassed
withDarkness,becausethatisanInstrumentofitsgreater
Felicity.
39.THEREaretwosortsofDarkness:someunhappy,andothershappy : the first are such as arise from sin, and are unhappy,
because they lead the Christian to an eternal precipice. The
second are those which the Lord suffers to be in the Soul, to
groundandsettleitinvertue;andthesearehappy,becausethey
enlightenit,fortifieit,andcausegreaterlighttherein,sothatthououghtestnottogrieveanddisturbthyself,norbedisconsolatein
seeingthyselfobscureanddarksom,judgingthatGodhathfailed
thee,andthelightalsothatthouformerlyhadtheexperienceof;
thououghtestratheratthattimepersevereconstantlyinPrayer,it
being amanifest sign, that God of his infinite mercy intends to
bring thee into the inward path, and happyway of Paradise. O
how happy wilt thou be, if thou embrace it with Peace and
Resignation,astheinstrumentofperfectQuiet,trueLight,&ofallthyspiritualGood.
40.Knowthenthatthestreightest,mostperfectandsecurewayof
proficients, is the way of darkness: because in them the Lord
placed his ownThrone;And (Psalm18. )Hemadedarknesshis
secret place. By them the supernatural Lightwhich God infuses
into the Soul, grows and increases. Amidst them Wisdom and
strongLovearebegotten,bydarknessthesoulisannihilated,and
the species,which hinder the right viewof thedivine Truth, are
consumed.BythismeansGodintroducestheSoulbytheInward
WayintothePrayerofRest,andofperfectContemplation,which
so few have the experience of. Finally; by darkness the Lord
purgest the senses and sensibility, which hinder the mystical
progress.
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41. See now if darkness be not to be esteemed and embraced.
Whatthououghtesttodoamidstthem,istobelieve,thatthouart
beforetheLord,andinhisPresence;butthououghtesttodoso,
witha sweet and quiet Attention; not desire to knowany thing,
norsearchafterdelicacies, tendernessorsensibledevotions,nor
do any thing but what is the good Will and Pleasure of God;
Because otherwise thouwilt onlymake circles, all thy life time,
andnotadvanceonesteptowardPerfection.
CHAP.VII.
TotheendtheSoulmayattaintothesupremeInternalPeace,
itisnecessary,thatGodpurgeitafterhisWay,becausethe
exercisesandmortificationsthatofitselfitsetsabout,arenot
sufficient.
42.SO soonas thou shalt firmly resolve tomortifiethyexternalsenses, that thoumay'st advance towards the highmountain of
Perfection, and Unionwith God; His divine Majesty will set hishand to the purging of thy evil inclinations, inordinate desires,
vain complacency, self-love and pride, and other hidden vices,
which thou knowestnot, and yet reign in the innerparts of thy
Soul,andhindertheDivineUnion.
43.Thou'ltneverattaintothishappystate,thoughthoutirethy
selfoutwith the external actsofMortificationsandResignation,
untilthisLordpurgetheeinwardly,anddisciplinethee,afterhisown way, because he alone knows how secret faults are to be
purgedout.Ifthoupersevereconstantly,he'llnotonlypurgethee
fromaffectionsandengagementstonaturalandtemporalgoods,
butinhisowntimealsohewillpurifietheewiththesupernatural
and sublime, such as are internal Communications; inward
Raptures and Extasies, and other infused Graces, on which the
Soulrestsandenjoysitself.
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44. Godwill do all this in thy Soul by means of the cross, and
dryness,ifthoufreelygiveththyconsenttoitbyresignation,and
walkingthroughthosedarksomanddesertways.Allthouhastto
do,istodonothingbythyownchoicealone.Thesubjectionofthy
liberty,isthatwhichthououghtesttodo,quietlyresigningthyself
upineverythingwherebytheLordshallthinkfitinternallyand
externally to mortifie thee: because that is the only means, by
which thy Soul can become capable of the divine influences,
whil'st thou sufferest internal and external Tribulation, with
Humility, Patience, and Quiet; not thePenances,Disciplines and
Mortifications,whichthoucouldestimposeuponthyself.
45.TheHusbandmansetsagreateresteemupontheplantswhich
he sowsintheGround, thanthose that springupof themselves,
because these never come to seasonable maturity. In the same
mannerGodesteemsandisbetterpleasedwiththevertue,which
he sows and infuses into the Soul (as being sunk into its own
nothingness,calmandquiet,retreatedwithinitsowncenter,and
without any election) thanall the other vertueswhich the Soul
pretendstoacquirebyitsownelectionandendeavours.
46. Itconcernsthee onlythen, toprepare thine heart, likeclean
paper,whereintheDivineWisdommayimprintcharacterstohis
ownliking.OhowgreataworkwillitbeforthySoultobewhole
hours together in Prayer, dumb, resigned, and humble, without
acting,knowing,ordesiringtounderstandanything.
CHAP.VIII.
ASequelofthesame.
47.WITH new efforts thoul't exercise thy self, but in anothermannerthanhitherto,givingthyconsenttoreceivethesecretand
divineOperations,andtobepolished,andpurifiedbythisLord,
which is the only means whereby thou will become clean &purged from thine ignorance and dissolutions. Know, however,
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that thou art to be plunged in a bitter sea of sorrows, and of
internal and external pains, which torment will pierce into the
mostinwardpartofthySoulandBody.
48.Thoul't experience, that the creatureswill forsake thee, nay,those too from which thou hoped'st for most Favour and
Compassioninthystreights;thebrooksofthyfacultieswillbeso
dried up, that thou shalt' not be able to formany ratiocination,
nay,nor somuchas to conceive agood thoughtof God.Heaven
will seem to thee to be of brass, and thou shalt receiveno light
fromit.Norwill the thought comfort thee, that in times past so
muchlightanddevoutconsolationhaverainedintothySoul.
49. The invisible enemies will pursue thee with scruples,
lascivious suggestions, and unclean thoughts, with incentives to
impatience, pride, rage, cursing and blaspheming the Name of
God, his Sacraments, and holy Mysteries. Thou'lt find a great
lukewarmness,loathing,andwearisomnessforthethingsofGod;
and obscurity and darkness in thy understanding; a faintness,
confusion and narrowness of heart; such a coldness and
feeblenessofthewilltoresist,thatastrawwillappeartotheeabeam.Thydesertionwillbesogreat,thatthou'ltthinkthereisno
more a God for thee, and that thou are rendered incapable of
entertaining a good desire: so that thou'lt continue shut up
betwixttwowalls,inconstantstreightsandanguish,withoutany
hopesofevergettingoutofsodreadfulanoppression.
50. But fear not: all this is necessary for purging thy Soul, and
making it know its own misery, and sensibly perceive theannihilation of all the passions, and disordinate appetites,
wherewith it rejoyced it self. Finally, to the end the Lord may
refineand purifie thee afterhisownmannerwith those inward
torments,wiltthounotcasttheJonasofsenseintothesea,that
therebythoumayestprocureit?Withallthyoutwarddisciplines
andmortifications, thou'lt never have true light, nor make one
steptowardsperfection:sothat thouwilt stopinthebeginning,
and thy Soul will not attain to the amiable rest, and supreaminternalpeace
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CHAP.IX.
TheSouloughtnottobedisquieted,nordrawbackinthe
SpiritualWay,becauseitfindsitselfassaultedby
Temptations.
51.OURownnatureissobase,proudandambitious,andsofullofits own appetites, its own judgements and opinions, that if
temptationsrestraineditnot,itwouldbeundonewithoutremedy.
The Lord then seeing ourMisery and perverse inclination, and
therebymovedtocompassion,suffersustobeassaultedbydivers
thoughts against the Faith, horrible temptations, and by violentand painful suggestions of impatience, pride, gluttony, luxury,
rage, blasphemy, cursing, despair, and an infinite number of
others,totheendwemayknowourselvesandbehumble.With
these horrible temptations, that infinite goodness humbles our
pride,givingusinthemthemostwholesomemedicine.
52.Allourrighteousness(asIsaiah saith)areasfilthyrags,(Chap.
64.6.)throughthestainsofvanity,conceitedness,andself-love.Itis necessary they be purified with the fire of tribulation and
temptation,thatsotheymaybeclean,pure,perfectandagreeable
totheeyesofGod.
53.Therefore theLordpurifies theSoulwhich he calls,andwill
haveforhimself,withtheroughfileoftemptation,withwhichhe
polishes it from the rust of pride, avarice, vanity, ambition,
presumption,andself-conceitedness.Withthesame,hehumbles,
pacifies and exercises it,making it to know its ownmisery. By
means thereofhe purifies and strips theheart to the end all its
operationsmaybepure,andofinestimablevalue.
54. Many Souls when they suffer these painful torments, are
troubled, afflicted, and disquieted, it seeming to them, that they
beginalreadyinthislifetosuffereternalpunishments;andifby
misfortune they go to an unexperienced Confessor, instead of
comforting them, he leaves them in greater confusion and
perplexities.
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55.Thatthoumayestnotloseinternalpeace,itisnecessarythou
believe, that it is the goodness of divine mercy, when thus it
humbles,afflictsandtrysthee;sincebythatmeansthySoulcomes
to have a deep knowledge of itself, reckoning it self the worst,
mostimpiousandabominableofallSoulsliving,andhencewith
humilityandlowlinessitabhorsitself.OhowhappywouldSouls
be,iftheywouldbequietandbelieve,thatallthesetemptations
are causedbytheDevil, and received fromthehandofGod, for
theirgainandspiritualprofit.
56.Butthou'ltsay,thatitisnottheworkoftheDevil,whenhe
molests thee by means of creatures, but the effect of thy
neighboursfaultandmalice,inhavingwrongedandinjuredthee.
Know that that is another cunning and hidden temptation,
because thoughGodwillsnot thesinof another,yethewillshis
own effect in thee, and the troublewhich accrues to thee from
another'sfault,thathemayseetheeemprovedbythebenefitof
patience.
57. Doest thou receive an injury from anyman? there are two
thingsinit,thesinofhimthatdoesit,andthepunishmentthatthou sufferest; the sin is against thewill of God, and displeases
him,thoughhepermitit;thepunishmentisconformedtohiswill,
andhewillsitforthygood,whereforethououghtesttoreceiveit,
asfromhishand.ThePassionandDeathofourLordChrist,were
the effects of the wickedness and sins of Pilate, and yet it is
certain, that God willed the death of his own Son for our
redemption.
58. Consider how the Lordmakes use of another's fault for the
goodofthySoul.OthegreatnessoftheDivineWisdom,whocan
pryintothedepthofthesecretandextraordinarymeans,andthe
hiddenpathswherebyhe guides theSoul,whichhewould have
purged,transformedanddeified.
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CHAP.X.
WhereinthesamePointishandled.
59.THATtheSoulmaybethehabitationofthecelestialKing,itisnecessary, that it should be pure and without any blemish;
whereforetheLordpurifiesitasgoldinthefurnaceofterribleand
grievoustemptations.Certainitis,thattheSoulneverloves,nor
believes more, than when it is afflicted and baited with such
temptations; because those doubtings and fears that beset it,
whetheritbelieveornot;whetheritconsentornot,arenothing
elsebutthequaintnessesoflove.
60.Theeffectsthat remain intheSoulmakethisveryclear;and
commonly these are a loathing of it self with amost profound
acknowledgmentofthegreatnessandomnipotenceofGod,agreat
confidence in the Lord, that he will deliver it from all risk and
danger;believingandconfessingwithfargreatervigouroffaith,
thatitisGodwhogivesitstrengthtobearthetormentsofthese
temptations, because it would naturally be impossible,considering the force and violence wherewith sometimes they
attack,toresistonequarterofanhour.
61.Thouarttoknowthen,thattemptationisthygreathappiness,
sothatthemoreitbesetsthee,themorethououghtesttorejoyce
in Peace, instead of being sad, and thankGod for the favour he
does thee. In all these temptations, and odious thoughts, the
remedythatistowork,istodespisethemwithastayedneglect,
becausenothingmoreafflictstheproudDevil,thantoseethathe
isslightedanddespised,asareallthingselsethathesuggeststo
us.Andthereforethouarttotarrywithhim,asonethatperceives
himnot,andtopossessthyselfinthypeacewithoutrepining,and
withoutmultiplyingReasonsandAnswers;seeingnothingismore
dangerous, than to vie in reasons with him who is ready to
deceivethee.
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62.TheSaintsinarrivingatholiness,passedthroughthisdoleful
valleyoftemptation,andthegreaterSaintstheywere,thegreater
temptationstheygrapledwith.NayaftertheSaintshaveattained
to holinessandperfection; theLord suffers themtobe tempted
withbrisktemptations,thattheirCrownmaybethegreater,and
thatthespiritofVain-glorymaybechecked,orelsehindredfrom
entringinthem,keepingtheminthatmannersecure,humble,and
sollicitousoftheircondition.
63.Finallythouarttoknow,thatthegreatestTemptationistobe
withoutTemptation;whereforethououghtesttobegladwhenit
assaultsthee,andwithResignation,PeaceandConstancyresistit:
BecauseifthouwiltserveGod,andarriveatthesublimeRegionof
Internal Peace; thou must pass through that rugged Path of
Temptation;putonthatheavyArmor;fightinthatfierceandcruel
War, and in that burning Furnace, polish, purge, renew, and
purifiethyself.
CHAP.XI.
DeclaringtheNatureofinternalRecollection,andinstructing
theSoulhowitoughttobehaveitselftherein,andinthe
SpiritualWelfare,wherebytheDevilendeavourstodisturbit
atthattime.
64.INTERNALRecollectionisFaith,andSilenceinthePresenceofGod.Hencethououghtesttobeaccustomedtorecollectthyselfin
hisPresence,withanaffectionateattention,asonethatisgivenup
to God, and united unto him, with Reverence, Humility and
Submission,beholdinghiminthemostinwardrecessofthineown
Soul,withoutForm,Likeness,Manner,orFigure;intheviewand
general nature of a loving and obscure Faith, without any
distinctionofPerfectionorAttribute.
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65.Therethouarttobewithattention,andasincereregard,with
a sedate heedfulness, and full of Love towards the same Lord,
resigninganddeliveringthyselfupintohishands,totheendhe
may dispose of thee, according to his good Will and Pleasure;
withoutreflectingonthyself;nay,noronPerfectionitself.Here
thouarttoshutuptheSenses,trustingGodwithallthecareofthy
Welfare,andmindingnothingoftheaffairsofthisLife.Finally,thy
Faith ought to be pure, without Representations or Likeness:
SimplewithoutReasonings,andUniversalwithoutDistinctions.
66. The Prayer of Internal Recollectionmay bewell typified by
thatWrestling,whichtheholyScripturesays,thePatriarch 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,untiltheSonofinternalLightbegintoappear,andthe
LordgiveithisBlessing.
67.NosoonerwiltthouhavegiventhyselfuptothyLordinthis
Inward Way, but all Hell will conspire against thee, seeing one
single Soul inwardly retired to its own Presence,makes greaterWar against the Enemy, than a thousand others that walk
externally; because the Devil makes an infinite advantage of an
internalSoul.
68. In the timeof the recollection,PeaceandResignation of thy
Soul,Godwillmoreesteemthevariousimpertinent,troublesome
and ugly thoughts that thou hast, than the good purposes, and
highsentiments.Knowthattheeffort,whichthouthyselfmayestmaketoresistThoughts,isanimpediment,andwillleavethySoul
ingreateranxietie.Thebestthingthatistobedone,issweetlyto
dispise them, to know thine own wretchedness, and peacefully
makeanOfferingtoGodoftheTrouble.
69.ThoughthoucanstnotgetridoftheanguishofThoughts,hast
no Light, Comfort, nor spiritual Sentiment: Yet be not afflicted,
neitherleaveoffrecollection,becausetheyaretheSnaresoftheEnemy: Resign thy self at the time with Vigour, endure with
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Patience, and persevere in his Presence; for whil'st thou
perseverest after that manner, thy Soul will be internally
improved.
70.DoestthoubelievethatwhenthoucomestawayfromPrayerdry,inthesamemannerasthoubeganit;thatthatwasbecauseof
wantofPreparation,andthathathdonetheenogood:Thatisa
Fallacy:BecausethefruitoftruePrayerconsistsnotinenjoying
theLight,norinhavingKnowledgeofspiritualthings,sincethese
may be found ina 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 thyHeartwith tranquillity, and
purityofMind.Sowhilstthouperseversestinthismanner,thou'lt
have the only Preparation and dispositionwhich at that time is
necessary,andshaltreapinfinitefruit.
71.War is very usual in this internalRecollection,which onthe
onehandwilldeprivetheeofsensibility,totry,humble,andpurge
thee. On the other, invisible Enemies will assault thee with
continual Suggestions, to trouble and disquiet thee. Nature herself,apparently,willtormentthee,shebeingalwaysanEnemyto
the Spirit,which indeprivingher ofsensible Pleasures, remains
Weak,Melancholy,andfullofIrksomness,sothatitfeelsaHellin
all Spiritual Exercises, particularly in that of Prayer, hence it
grows extreamly impatient to be at an end of it, through the
uneasinessofThoughts,thelassitudeofBody,importunateSleep,
and the not being able to curb the Senses, every one of which
wouldforitsownshare,followitsownPleasure.Happyartthouif
thoucanstpersevereamidstthisMartyrdom!
72. That great Doctoress, and Mystical Mistress, Santa Teresa,
confirmsallthisbyherheavenlyDoctrine,intheLettershewrote
to the Bishop ofOsmia, to instruct him, how he was to behave
himself in Prayer, and in the variety of troublesome thoughts,
whichattackusatthattime,whereshesays(8.OfherEpistolary.):
ThereisanecessityofsufferingthetroubleofaTroopofThoughts,importuneImaginations, and the impetuosities ofnaturalNotions,
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notonly,oftheSoulthroughthedrynessanddisunionithath,butof
theBodyalso, occasionedby thewant of submission to theSpirit,
whichitoughttohave.
73. These are called drynesses in Spirituals, but are veryprofitable,iftheybeembracedandsufferedwithPatience.Whoso
shallaccustomhimselftosufferthemwithoutrepining,willfrom
thatlabourdrawvastadvantage.It iscertain,thatinrecollection
the Devil frequently charges the Soul more fiercely with a
Battalion of Thoughts, to discomfit the quiet of the Soul, and
alienateitfromthatmostsweetandsecureinternalConversation,
raising horrours, to theend itmay leave itoff, reducing itmost
commonly to such a state, as if it were lead forth to a most
rigorousTorment.
74.TheBirds,whicharetheDevils,knowingthis (saidtheSaintin
the above cited Letter) prick and molest the Soul with
Imaginations, troublesome Thoughts, and the Interruptionswhich
the Devil at that time brings in, transporting the Thought,
distractingitfromonethingtoanother,andafterhehathdonewith
themattackingtheHeart,anditisnosmallfruitofPrayer,patientlytosuffertheseTroublesandImportunities.Thatisanofferingupof
ones self, in a whole burnt Sacrifice, that's to say, to be wholly
consumedintheFireofTemptation,andnopartspared.See,how
thisheavenlyMistressencouragestosufferandendureThoughts
and Temptations; because, provided they be not consented to,
theydoubletheprofit.
75. As many times as thou exercisest thy self, calmly to rejectthesevainThoughts,somanyCrownswilltheLordsetuponthy
Head,andthoughitmayseemtotheethatthoudostnothing,be
undeceiv'd, for a gooddesirewith firmness and stedfastness in
Prayer,isverypleasingtotheLord.
76.Wherefore to be there (concludes the Saint)without sensible
profit, isnot lost time; butofgreat gain,whil'stone toylswithout
Interest,andmeerlyforthegloryofGod;andthoughitmayseemtobetoylinginvain,yetitisnotso,butitisaswithChildren,whotoyl
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andlabourunderthepoweroftheirFather:thoughintheevening
theyreceivenotthewagesfortheirday'swork,yetattheyear'send
they enjoy all. In fine, you see how the Saint confirms our
documentwithherpreciousDoctrine.
CHAP.XII.
ASequelofthesameMatter.
77.GODlovesnothimwhodoesmost,whohearsmost,norwhoshows greatest affection, butwho suffersmost, if he pray with
faith and reverence, believing that he is in the divine presence.
ThetruthistotakefromtheSoultheprayeroftheSenses,andof
Nature,isarigorousmartyrdomtoit,buttheLordrejoyces,andis
gladinitspeace,ifitbethusquietandresigned.Usenotatthat
timevocalPrayer,becausehoweveritbegoodandholyinitself,
yet to use it then, isamanifest temptation,whereby the enemypretends,thatGodspeaksnottothyheart,underpretextthatthou
hadnotsentiments,andthatthoulosesttime.
78.Godhathnoregardtothemultitudeofwords,buttothepurity
oftheintent.Hisgreatestcontentandgloryatthattime,istosee
theSoulinsilence,desirous,humble,quiet,andresigned.Proceed,
persevere,pray,andholdthypeace;forwherethoufindestnota
sentiment, thou'lt find a door whereby thou mayest enter intothineownnothingness;knowingthyselftobenothing,thatthou
can'stdonothing,nay,andthatthouhastnotsomuchasagood
thought.
79. How many have begun this happy practice of Prayer, and
InternalRecollection,andhaveleftitoff,pretendingthattheyfeel
nopleasure,thattheylosetime,thattheirthoughtstroublethem,
and that that Prayer is not for them, whil'st they find not anysentimentofGod,noranyabilitytoreasonordiscourse;whereas
theymighthavebelieved,beensilent,andhadpatience.Allthisis
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no more, but with ingratitude to hunt after sensible pleasures,
suffering themselves to be transported with self-love, seeking
themselves,andnotGod,becausetheycannotsufferalittlepain
and dryness,without reflectingon the infinite loss they sustain,
whereas by the least act of reverence towards God, amidst
drynessandsterility,theyreceiveaneternalreward.
80. The Lord told the venerable Mother Francesca Lopez of
Valenza, and a religious of the third Order of St.Francis, three
things of great light and consequence in order to internal
recollection. Inthefirstplace,thataquarterofanhourofPrayer,
with recollectionof the senses and faculties, andwith resignation
and humility, does more good to the Soul than five days of
penitentialexercises,haircloaths,disciplines,fastings,andsleeping
onbareboards,becausetheseareonlymortificationsofthebody,
andwithrecollectiontheSoulispurified.
81.Secondly,ThatitismorepleasingtotheDivineMajesty,tohave
theSoulinquietanddevoutPrayerforthespaceofanhour,thanto
go in great Pilgrimages; becausethat in Prayer it doesgood to it
self,andtothoseforwhomitprays,givesdelighttoGod,andmeritsa high degree of glory, but in pilgrimage, commonly, the Soul is
distracted, and the Senses diverted, with a debilitation of vertue,
besidesmanyotherdangers.
82. Thirdly, That constant Prayer was to keep the Heart always
right towardsGod,andthataSoultobeinternal,ought ratherto
actwiththeaffectionoftheWill, than the toyloftheIntellect.All
thisistobereadinherLife.
83.Themore the Soul rejoyces insensible love, the less delight
Godhas in it; on the contrary, the less theSoul rejoyces in this
sensiblelove,themoreGoddelightsinit.Andknowthattofixthe
Will on God, restraining thoughts and temptations, with the
greatesttranquillitypossible,isthehighestpitchofPraying.
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84. I'll conclude this Chapter by undeceiving thee of the vulgar
errour of those who say, that in this internal Recollection, or
PrayerofRest,thefacultiesoperatenot,andthattheSoulisidle
andwhollyunactive.Thisisamanifestfallacyofthosewhohave
littleexperience,becausealthoughitoperatenotbymeansofthe
memory,norbythesecondoperationoftheIntellect,whichisthe
judgment,norbythethird,whichisdiscourseorratiocination,yet
itoperatesbythefirstandchiefoperationoftheintellect,whichis
simpleapprehension,enlightenedbyholyFaith,andaidedbythe
divinegiftsoftheholySpirit.AndtheWillismoreapttocontinue
one act, than to multiply many; so that as well the act of the
Intellect, as that of the Will are so simple, imperceptible, and
spiritual, that hardly the Soul knows them, and far less reflects
uponthem.
CHAP.XIII.
WhattheSouloughttodoinInternalRecollection.
85. THOUoughtesttogotoPrayer,thatthoumayestdeliverthyself wholly up into the hands of God, with perfect resignation,
exerting an act of Faith, believing that thou art in the divine
Presence,afterwards setling in thatholy repose,with quietness,
silenceandtranquility;andendeavouringforawholeday,awhole
year,andthywholelifetocontinuethatfirstactofContemplation,byfaithandlove.
86.Itisnotyourbusinessestomultiplytheseacts,nortorepeat
sensibleaffections,becausetheyhinderthePurityofthespiritual
and perfect act of the Will, whil'st besides that these sweet
sentiments are imperfect, (considering the reflectionwherewith
they are made, the self-content, and external consolation
wherewiththeyaresoughtafter,theSoulbeingdrawnoutwardstotheexternalfaculties)thereisnonecessityofrenewingthem,
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as the mystical Falcon hath excellently expressed it by the
followingsimilitude.
87.IfaJewelgiventoafriendwereonceputintohishands,itisnot
necessarytorepeatsuchadonationalreadymade,bydailytellinghim,(Sir,IgiveyouthatJewel,Sir,IgiveyouthatJewel,)buttolet
himkeepit,andnottakeitfromhim,becauseprovidedhetakeit
not,ordesignnottotakeitfromhim,hehathsurelygivenithim.
88. In the same manner, having once dedicated, and lovingly
resignedthyselftothewillofGod,thereisnothingelsefortheeto
do,buttocontinuethesame,withoutrepeatingnewandsensible
acts,providedthoutakestnotbacktheJewelthouhastoncegiven,bycommittingsomenotablefaultagainsthisdivineWill,thothou
oughteststilltoexercisethyselfoutwardlyintheexternalworks
ofthycallingandstate,forinsodoingthoudosttheWillofGod,
andwalkestincontinualandvirtualoration:Healwaysprays(said
Theophylact)whodoesgoodworks,nordoesheneglectPrayer,but
whenheleavesofftobejust.
89.Thououghtestthentoslightallthosesensibilities,totheendthy Soul may be established, and acquire a habit of internal
recollectionwhichissoeffectual,thattheresolutiononlyofgoing
to Prayer, awakens a lively presence of God, which is the
preparation to the Prayer that is about to be made; or to say
better, is no other than a more efficacious continuation of
continualPrayer,wherein the contemplativepersonought tobe
settled.
90.OhowwelldidthevenerableMotherofCantal,thespiritual
daughterofSt.FrancisofSales,practicethisLesson,inwhoseLife
arethefollowingwords,writtentoherMaster:MostdearFather,I
cannotdoanyact,itseemstomealwaysthatthisisthemostfirm
and secure disposition: my spirit in the upper part, is in a most
simpleunity;itisnotunited,becausewhenitwouldperformactsof
union (which it often sets about) it finds difficulty, and clearly
perceivesthatitcannotunite,butbeunited.TheSoulwouldmakeuse of this union, for the service of Mattins, the holy Mass,
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preparationfortheCommunion,andthanksgiving;andinaword,it
would for all things be always in thatmost simple unityof spirit,
without reflecting on any thing else. To all this the holy Father
answered with approbation, perswading her to persist, and
puttingherinmind,thatthereposeofGodisinpeace.
91. Another time she wrote to the same Saint these words:
Endeavouringtodosomemorespecialactsofmysimpleintuition,
total resignation and annihilation in God, his divine goodness
rebukedme,andgavemetounderstand,thatthatproceededonly
fromtheloveofmyself,andthattherebyIoffendedmySoul.
92.Bythisthouwiltbeundeceived,andknowwhatistheperfectandspiritualwayofPraying,andbeadvisedwhatistobedonein
Internal recollection:Thou'ltknow that to theend Lovemay be
perfectandpure,itisexpedienttoretrenchthemultiplicationof
sensibleandferventActs,theSoulcontinuingquietandrestingin
that inward Silence. Because, tenderness, delight, and sweet
sentiments,which theSoul experiences intheWill, arenotpure
Spirits,butActsblendedwith the sensibility ofNature.Nor is it
perfectLove,butsensiblePleasure,whichdistractsandhurtstheSoul,astheLordtoldthevenerableMotherofCantal.
93.HowhappyandhowwellappliedwillthySoulbe,ifretreating
within it self, it there shrink into its own nothing, both in its
CenterandsuperiourPart,withoutmindingwhatitdoes;whether
itrecollectornot,whetheritwalkwellorill;ifitoperateornot,
withoutheeding,thinking,ormindinganysensiblething?Atthat
timetheIntellectbelieveswithapureAct,andtheWillloveswithperfectlove,withoutanykindofimpediment,imitatingthatpure
andcontinuedActofIntuitionandLove,whichtheSaintssaythe
BlessedinHeavenhave,withnootherdifference,thanthatthey
seeoneanotherthereFacetoFace,andtheSoulhere,throughthe
VeilofanobscureFaith.
94. O how few are the Souls, that attain to this perfectway of
Praying, because they penetrate not enough into this InternalRecollection, and Mystical Silence, and because they strip not
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themselvesofImperfectReflection,andSensiblePleasure!Othat
thySoul,withoutthoughtfuladvertency,evenofitself,mightgive
itselfinPreytothatholyandspiritualTranquility,andsaywith
St.Austin (In his Confess. lib. 9. cap. 10.), Sileat anima mea, &
transeatse,nonsecogitando!Letitbesilentanddonothing,forget
it self, and plung into that obscure Faith: How secure and safe
would it be, though it might seem to it that thus unactive and
doingnothingitwereundone.
95. I'll sum up this doctrine with a Letter that the Illuminated
Mother of Cantal wrote to a Sister, and great Servant of God:
DivineBounty(saidshe)grantedmethiswayofPrayer,thatwitha
singleViewofGod,Ifeltmyselfwhollydedicatedtohim,absorpt
and reposed in him;hestill continued tome that Grace, though I
opposeditbymyInfidelity,givingwaytofear,andthinkingmyself
unprofitable in that state; for which cause, being willing to do
somethingonmypart,Iquitespoilall;andtothispresentIfindmy
self sometimesassaultedby the sameFear, though not in Prayer,
butinotherExerciseswhereinIamalwayswillingtoemploymyself
alittle,thoughIknowverywell,thatindoingsuchacts,Icomeout
ofmyCenter,andseeparticularly that that simpleViewofGod, is
myonlyremedyandhelpstill,inalltroubles,temptations,andthe
eventsofthisLife.
96. And certainly, would I have followed my internal Impulse, I
shouldhavemadeuseofnoothermeansinanythingwhatsoever,
without exception; because when I think to fortifie my Soul with
Arts,ReasoningsandResignations,thendoIexposemyselftonew
temptationsandstraights:Besidesthat,Icannotdoitwithoutgreat
violence;whichleavesmeexhaustedanddry,sothatitbehovesme
speedilytoreturntothissimpleResignation,knowingthatGod,in
thismanner,letsmesee,thatitishisWillandPleasure,thatatotal
stopshouldbeputtotheoperationsofmySoul,becausehewould
have all things done by his own divine Activity; and happily he
expectsnomoreofme,butthisonlyViewinallspiritualExercises,
andinallthepains,temptationsandafflictionsthatmaybefalmein
thislife.Andthetruthis,thequieterIkeepmySpiritbythismeans,
thebetterallthingssucceedwithme;andmycrossesandafflictions
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suddenlyvanish.ManytimeshathmyblessedFatherSt. Francesof
Sales,assuredmeofthis.
97.OurlateMotherSuperiour,encouragedmefirmlytopersistin
thatway,andnottofearanythinginthissimpleViewofGod:Shetoldme,Thatthatwasenough,andthatthegreaterthenakedness,
and quietness in God are, the greater sweetness and strength
receiveththeSoul,whichoughttoendeavourtobecomesopureand
simple,thatitshouldhavenoothersupport,butinGodalone.
98. To this purpose I remember, that a few days since, God
communicated to me an Illumination, which made such an
impressionuponme,asifIhadclearlyseenhim;andthisitis,ThatIshouldneverlookuponmyself,butwalkwitheyesshut,leaningon
myBeloved,withoutstrivingtoseenorknowtheway,bywhichhe
guidesme,neitherfixmythoughtsonanything,noryetbegFavours
ofhim,butasundoneinmyself,restwhollyandsincerelyonhim.
HithertothatIlluminatedandMysticalMistress,whoseWordsdo
CreditandAuthorizeourDoctrine.
CHAP.XIV.
DeclaringhowtheSoulputtingitselfinthePresenceofGod,
withperfectResignation,bythepureactofFaith,walks
alwaysinvirtualandacquiredContemplation.
99.THOUwilttellme(asmanySoulshavetoldme)thatthoughbyaperfectResignationthouhastputthyselfinthePresenceofGod,
by means of pure Faith, as hath been already hinted, yet thou
doest not merit nor emprove, because thy thoughts are so
distracted,thatthoucanstnotbefixeduponGod.
100.Benotdisconsolate, forthoudo'stnot losetime, normerit,neitherdesistthoufromPrayer;becauseitisnotnecessary,that
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duringthewholetimeofrecollection,thoushould'stactuallythink
onGod;itisenoughthatthouhastbeenattentiveinthebeginning;
providedthoudiscontinuenotthypurpose,norrevoketheactual
attentionwhichthouhadst.Ashe,whohearsMass,andsaysthe
Divine Office, performs his Duty very well, by vertue of that
primaryactualattention,thoughafterwardsheperseverenot,in
keepinghisthoughtsactuallyfixedonGod.
101. This the Angelical Doctor St. Thomas confirms, in the
followingwords:ThatfirstintentiononlyandthinkingofGodwhen
onePrays,hasforceandvalueenoughtomakethePrayer,during
all the rest of the time it continues, to be true, impetratory and
meritorious,thoughallthatwhiletherebenoactualcontemplation
on God. See now if the Saint could speak more clearly to our
purpose!
102. So that (in the Judgement of that Saint) the Prayer still
continues, though the Imagination may ramble upon infinite
numbers of thoughts, provided one consent not to it, shift not
Place, intermit not the Prayer, nor change the first Intention of
beingwithGod.Anditiscertain,thathechangesitnot,whil'sthedoesnotleavehisPlace.HenceitfollowsinsoundDoctrine,that
onemaypersevereinPrayer,thoughtheImaginationbecarried
aboutwith various andunvoluntary thoughts.HepraysinSpirit
andTruthwhoevergoesttoPrayerwiththeSpiritandIntentionof
Praying, though afterwards through Misery and Frailty his
Thoughts may straggle. Evagatio vero mentis qu fit prter
propositum,orationisfructumnontollit.
103.Butthou'ltsay,atleast,artthounottorememberwhenthou
artinthepresenceofGod,andoftensaytohim,Lordabidewithin
me;andIwillgivemyselfwhollyuptothee?Ianswerthatthereis
nonecessity for that, seeing thouhast adesign to Pray, and for
thatendwent'st to thatplace.FaithandIntentionare sufficient,
and these always continue; nay, the more simple that
remembrance be, without words, or thoughts, the more pure,
spiritual,internal,andworthyofGoditis.
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104.Woulditnotbeimpertinentanddisrespectful,ifbeinginthe
PresenceofaKing,thoushould'stevernowandthensaytohim,
Sir,IbelieveYourMajestyishere?It'stheverysamething.Bythe
eyeofpureFaiththeSoulseesGod,believesinhim,andisinhis
Presence,andsowhentheSoulbelieves,ithasnoneedtosay,My
Godthouarthere;buttobelieveasitdoesbelieve,seeingwhen
Prayer-timeiscome,FaithandIntentionguideandconductitto
contemplateGodbymeansofpureFaith,andperfectResignation.
105. So that, so long as thou retractest not that Faith, and
Intention of being resigned, thou walkest always in Faith and
Resignation, and consequently in Prayer, and in virtual and
acquiredContemplation,althoughthouperceiveitnot,remember
itnot,neitherexertestnewActsandReflectionsthereon;afterthe
exampleofaChristian,aWife,andaMonk;who,thoughtheyexert
no new Acts and Remembrances, the one as to his Profession,
saying,IamaMonk,theotherastoherMatrimony,sayingIama
Wife,andthethirdastohisBaptism,saying,IamaChristian,they
cease not for all that from being, the one Baptized, the other
Married, and the third Professed. The Christian shall only be
obliged to do good Works in Confirmation of his Faith; and to
believemorewiththeHeart,thanwiththeMouth:TheWifeought
togivedemonstrationsoftheFidelitywhichshepromisedtoher
Husband: And the Monk of the Obedience which he made
professionoftohisSuperiour.
106.Inthesamemanner,theinwardSoulbeingonceresolvedto
Believe, that God is in it, and that it will notdesire nor act any
thing but through God, ought to rest satisfied in that Faith and
intention, in all its Works and Exercises, without forming or
repeatingnewActsofthesameFaith,norofsuchaResignation.
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CHAP.XV.
ASequeltothesamematter.
107.THIStrueDoctrineservesnotonlyforthetimeofPrayer,butalsoafteritisover,byNightandbyDay,atallHours,andinallthe
dailyFunctionsofthyCalling,thydutyandCondition.Andifthou
tell me, thatmany times thou forgettest during awhole day, to
renewthyresignation,Ianswer,thatthoughitseemtothee,that
thouaredivertedfromit,byattendingthedailyoccupationsofthy
Vocation,asStudying,Reading,Preaching,Eating,Drinking,doing
Business,andthelike;thouartmistaken;fortheonedestroysnottheother,norbysodoingdoestthouneglecttodotheWillofGod,
nortoproceedinvirtualPrayer,asSt.Thomassays.
108.BecausetheseoccupationsarenotcontrarytohisWill,nor
contrarytothyResignation,itbeingcertain,thatGodwouldhave
theetoEat,Study,takePains,doBusiness,&c.Sothattoperform
these Exercises, which are conform'd to his Will and Pleasure,
thou departest not out of his Presence, nor from thine ownResignation.
109. But if in Prayer, or out of it thou should'st willingly be
diverted or distracted, suffering thy self deliberately to be
transported into any Passion; then it will be good for thee to
reverttoGod,andreturnintohisDivinePresence,renewingthe
purest of Faith and Resignation.However it is not necessary to
exert thoseActs,when thou findest thy self indryness, because
dryness is good and holy, and cannot, how severe soever it be,
take from thy Soul the Divine Presence, which is established in
Faith.Thououghtestnevertocalldrynessdistraction,becausein
beginners it is want of sensibility, and in proficient
abstractedness, by means whereof, if thou bear it out with
constancy, resting quiet in thine own emptiness, thy Soul will
becomemoreandmoreinward;andtheLordwillworkwonders
init.
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110.StrivethenwhenthoucomestfromPrayer,totheendthou
maystreturntoitagain,nottobedistracted,nordiverted;butto
carrythyselfwitha totalresignationtotheDivineWill,thatGod
maydowiththeeandallthine,accordingtohisheavenlypleasure,
relyingon himas on a kind and loving Father.Never recal that
Intention,andthoughthoubeesttakenupabouttheAffairsofthe
Condition wherein God hath placed thee, yet thou'lt still be in
Prayer in the Presence of God, and in perpetual Resignation.
ThereforeSt.JohnChrysostomsaid(Super,5.adThessolon.,Ajust
manleavesnotofftoPray,unlessheleavesofftobeJust.Healways
prays,who always doeswell; thegooddesire is Prayer, and if the
desirebecontinued,soisalsothePrayer.
111. Thou'lt understand all that has been said, by this clear
Example, when aman begins a Journey toRome, every step he
makes in the Progress is voluntary, and nevertheless it is not
necessary,thatateverystepheshouldexpresshisdesire,orexert
anew act of theWill, saying, IamgoingtoRome, Igoto Rome:
Because, by vertue of that first intention he had of travelling to
Rome, the same Will still remains in him; so that he goes on
withoutsayingso,thoughhedoesnotwithoutintendingso;you'll
clearly find, besides, that this Traveller, with one single and
explicit of the Will and Intention, travels, speaks, hears, sees,
reasons,eats,drinks,anddoesseveralotherthings,withoutany
interruptiontohisfirstintention,notyetofhisactualjournyingto
Rome.
112. It is just so in the contemplative Soul: Aman having once
madetheresolutionofdoingtheWillofGod,andofbeing inhis
Presence,hestillperseveresinthatact,solongasherecalsnot
thesame,althoughhebetakenupinhearing,speaking,eating,or
in any other external good work or function of his Calling and
Quality. St. Thomas Aquinas expresseth all this in few words
(Contra Gentiles; l.3.c.I38.Vn 2.), Non enim Oportet quod qui
propterdeumaliquoditerarripuit,inqualibetparteitinerisdeDeo
cogitetactu.
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113.Thou'ltsay,thatallChristianswalkinthisExercise,because
allhaveFaith,andmay,although they benot internal, fulfil this
DoctrineespeciallysuchasgointheexternalWayofMeditation
and Ratiocination. It is true, all Christians have Faith, andmore
particularly they who Meditate and Consider: But the Faith of
thosewhoadvancebytheInwardWay,ismuchdifferent,because
it is a lively Faith, universal and indistinct, and by consequent,
morepractical,active,effectual,andilluminated;insomuchasthe
Holy Ghost enlightens the Soul that is best disposed,most, and
that Soul is always best disposed, which holds the Mind
recollected;soproportionablytotheRecollection,theHolyGhost
Illuminates. And albeit it be true, that God communicates some
light in Meditation, yet it is so scanty and different from that
which he communicates to theMind, recollected in a pure and
universalFaith,thattheonetotheother,isnomorethanliketwo
or three Drops of Water in respect of an Ocean: since in
Meditation two or three particular Truths are communicated to
theSoul;butintheinternalRecollection,andtheExerciseofpure
and universal Faith, theWisdom of God is an abundant Ocean
which is communicated in that obscure, simple, general anduniversalKnowledge.
114. In like manner Resignation is more perfect in these Souls,
becauseitspringsfromtheinternalandinfusedFortitude,which
grows as the internal Exercise of pure Faith, with Silence and
Resignation, is continued: In themanner that the Gifts of God's
SpiritgrowincontemplativeSouls;forthoughthesedivineGifts
are to be found in all those that are in a State of Grace,
nevertheless,theyare,asitwere,dead,withoutstrength,andina
manner infinitely different from these which reign in
contemplativePersons,byreasonoftheirillustration,vivacityand
efficacy.
115. From all which, be perswaded, that the inward Soul,
accustomedtogodailyatcertainhourstoPrayer,withtheFaith
andResignationIhavementionedtothee,walkscontinuallyinthe
PresenceofGod.Allholy,expertandmysticalMasters,teachthis
true and importantDoctrine,because they haveall hadone and
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thesameMaster,whoistheHolyGhost.
CHAP.XVI.
AWaybywhichonemayenterintointernalRecollection,
throughthemostHolyHumanityofourLordChrist.
116.THEREaretwosortsofSpiritualMendiametricallycontraryonetoanother:Theonesay,ThattheMysteriesofthePassionof
Christ, are always to be considered and Meditated upon: The
others running to the opposite extreme, teach, That theMeditationoftheMysteriesoftheLife,Passion,andDeathofour
Saviour, isnot Prayer,nor yet aRemembrance of them; but the
exaltedElevationtoGod,whoseDivinityContemplatestheSoulin
quietandsilence,oughtonlytobecalledPrayer.
117.ItiscertainthatourLordChrististheGuide,theDoor,and
theWay;ashehimselfhathsaidinhisownWords(John14.):Iam
theway,thetruth,andthelife. Andbefore theSoul canbe fit toenterintothePresenceoftheDivinity,andbeunitedwithit,it is
tobewashedwiththepreciousBloodofaRedeemer,andadorned
withtherichrobesofhisPassion.
118.OurLordChristwithhisDoctrineandExample,istheMirror,
theGuide of the Soul, theWay and the only Door by whichwe
enterintothosePasturesofLifeEternal,andintothevastOcean
of the Divinity. Hence it follows, that the Remembrance of thePassionandDeathofourSaviouroughtnotwhollytobeblotted
out:nay,itisalsocertain,thatwhatsoeverhighelevationofMind
the Soulmaybe raised to, it oughtnot in all things to separate
fromthemostholyHumanity.Butthenitfollows,notfromhence
neither,thattheSoulaccustomedtointernalrecollection,thatcan
no longer ratiocinate, should always be meditating on, and
considering (as the other Spiritualists say) the most holy
Mysteries of our Saviour. It is holy and good to Meditate; andwouldtoGodthatallmenofthisWorldpracticedit.AndtheSoul,
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besidesthatmeditates,reasonsandconsiderswithfacilitie;ought
tobeletaloneinthatstate,andnotpushedontoanotherhigher,
solongasinthatofMeditationitfindsnourishmentandprofit.
119. It belongs to God alone, and not to the spiritual Guide, topromote the Soul fromMeditation toContemplation; because, if
GodthroughhisspecialGrace,callitnottothisstateofPrayer,the
GuidecandonothingwithallhisWisdomandInstructions.
120. To strike a secure means then, and to avoid those two so
contraryextreams,ofnotwhollyblottingouttheremembranceof
theHumanity;andofnothavingitcontinuallybeforeoureyes;we
oughttosuppose,thattherearetwowaysofattendingtotheHolyHumanity;thatonemayenterattheDivinePort,whichisChrist
our well being, The first is by considering the Mysteries, and
meditating the Actions of the Life, Passion, and Death of our
Saviour.Thesecondbythinkingonhim,bytheapplicationofthe
Intellect,pureFaith,orMemory.
121.WhentheSoulproceedsinperfectingandinteriorizingitself,
bymeansofinternalrecollection,havingforsometimemeditatedontheMysterieswhereof it hath beenalready informed; thenit
retainsFaithandLovetotheWordIncarnate,beingreadyforhis
saketodowhateverhe inspiresintoit,walkingaccordingtohis
Precepts, although they be not always before its Eyes. As if it
shouldbesaidtoaSon,thatheoughtnevertoforsakehisFather,
theyintendnottherebytoobligehim,tohavehisFatheralwaysin
sight,butonlytohavehimalwaysinhisMemory,thatintimeand
place,hemaybereadytodohisDuty.
122.TheSoulthenthatisenteredintointernalrecollection,with
theopinionandapprobationofanexpertGuide,hathnoneedto
enter by the first door of Meditation on the Mysteries, being
alwaystakenupinmeditatinguponthem;becausethatisnotto
bedonewithoutgreatfatiguetotheIntellect,nordoesitstandin
needofsuchratiocinations;sincetheseserveonlyasameansto
attaintobelieving,thatwhichithathalreadygotthepossessionof.
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123.Themostnoble,spiritualandproperwayforSoulsthatare
Proficients in internal recollection, to enter by theHumanity of
Christ our Lord, and entertain a remembrance of him is the
secondway; eying that Humanity, and thePassion thereof by a
simple Act of Faith, loving and reflecting on the same as the
TabernacleoftheDivinity,thebeginningandendofourSalvation,
Jesus Christ having been Born, Suffered, and died a shameful
Deathforoursakes.
124.ThisisthewaythatmakesinternalSoulsprofit,andthisholy,
pious, swift, and instantaneous remembrance of the Humanity,
canbenoobstacletotheminthecourseofinternalrecollection,
unless ifwhentheSoul enters intoPrayer, it finds it self drawn
back;forthenitwillbebetter,tocontinuerecollectionandmental
excess. But not finding it self drawn back, the simple and swift
remembrance of the Humanity of the Divine Word, gives no
impedimenttothehighestandmostelevated,themostabstracted
andtransformedSoul.
125. This is the way that Santa Teresa recommends to the
contemplative,rejectingthetumultuaryOpinionsofsomeSchool-men.Thisisthestraitandsafeway,freefromDangers,whichthe
LordhathtaughttomanySouls,forattainingtorepose,andthe
HolyTranquilityofContemplation.
126.LettheSoulthen,whenitentersintorecollection,placeitself
at the Gate of Divine Mercy, which is the amiable and sweet
remembranceoftheCrossandPassionoftheWordthatwasmade
Man,andDiedforLove;letitstandtherewithHumility,resignedtotheWillofGod,inwhatsoeveritpleasestheDivineMajesty,to
dowithit;andiffromthatholyandsweetremembrance,itsoon
fall into forgetfulness, there is no necessity of making a new
repetition,buttocontinuesilentandquietinthepresenceofthe
Lord.
127. Wonderfully does St. Paul favour this our Doctrine, in the
EpistlewhichhewrotetotheColossians,whereinheexhortsthemandus,thatwhetherweEat,Drink,ordoanythingelse,weshould
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do it in theName, and for the Sake of Jesus Christ.Omne quod
cumq; faritis inverbo, aut in opere, omnia in nomine Jesu Christi
facite, gratias agentes Deo&Parti per ipsum. God grant that we
mayallbeginbyJesusChrist, andthat inhim,andbyhimalone,
wemayarriveatperfection.
CHAP.XVII.
OfInternalandMysticalSilence.
128.THERE are threekindsof silence; the first is ofWords, theSecondofDesires,andthethirdofThoughts.Thefirstisperfect;thesecondmoreperfect;andthethirdmoreperfect.Inthefirst,
that is, of words, Virtue is acquired; in the second, to wit, of
Desires,quietnessisattainedto;inthethirdofThoughts,Internal
Recollection is gained. By not speaking, not desiring, and not
thinking, one arrives at the true and perfect Mystical Silence,
wherein God speaks with the Soul, communicates himself to it,
andintheAbyssofitsownDepth,teachesitthemostperfectandexaltedWisdom.
129.He calls and guides it tothis inward Solitude,andmystical
Silence,whenhesays,Thathewillspeaktoitalone, inthemost
secretandhiddenpartoftheHeart.Thouarttokeepthyselfin
thismysticalSilence,ifthouwouldesthearthesweetanddivine
Voice. It is not enough for gaining this Treasure, to forsake the
World,nortorenouncethineownDesires,andallthingscreated;if thouweannot thyself fromallDesiresand Thoughts. Rest in
this mystical Silence, and open the Door, that so God may
communicate himself unto thee, unite with thee, and transform
theeintohimself.
130. The perfection of the Soul consists not in speaking nor in
thinkingmuchonGod;butinlovinghimsufficiently:Thisloveis
attainedtobymeansofperfectResignationandinternalSilence,all consists inWorks: The love of God hasbut fewWords. Thus
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St.JohntheEvangelistconfirmsandinculcatesit.(Epist.I.Chap.
3. v. 18) My little Children, let us not love in Word, neither in
Tongue,butinDeedandinTruth.
131. Thouart clearly convinced now, that perfect Love consistsnot in amorous Acts, nor tender Ejaculations, nor yet in the
internalActs,whereinthoutellestGod,thatthouhastaninfinite
Loveforhim,andthoulovesthimmorethanthyself.Itmaybe
thatatthattimethouseekestmorethyself,andtheloveofthy
self,thanthetrueLoveofGod,BecauseLoveconsistsinWorks,and
notinfairDiscourses.
132. That a rational Creaturemay understand the secret desireandintentionofthyHeart,thereisanecessitythatthoushouldest
express it to him in Words. But God who searches the Hearts,
standeth not in need that thou shouldest make profession and
assurehimofit;nordoesherestsatisfied,astheEvangelistsays,
withLoveinWordnorinTongue,butwiththatwhichistrueand
in deed.What avails it to tell themwith great zeal and fervour,
thatthoutenderlyandperfectlylovethhimaboveallthings,ifat
onebitterword,orslightinjury,thoudoestnotresignthyself,noraremortifiedforthe loveofhim?Amanifestproofthat thy love
wasaloveinTongueandnotinDeed.
133. Strive to be resigned in all things with Silence, and in so
doing,withoutsayingthatthoulovesthim,thouwiltattaintothe
most perfect quiet, effectual and true love. St. Peter most
affectionately told the Lord, that for his sake he was ready,
willinglytolaydownhisLife;butatthewordofayoungDamsel,hedeniedhim,andtherewasanendofhisZeal.MaryMagdelen
saidnotaword,andyettheLordhimselftakenwithherperfect
Love,becameherPanagyrist,sayingthatshehadlovedmuch.Itis
internally, then,thatwithdumbSilence, themostperfectVirtues
ofFaith,Hope,andCharityarepractised,withoutanynecessityof
telling God, that thou lovest him, hopest and believest in him;
becausetheLordknowsbetterthanthoudo'st,whattheinternal
MotionsofthyHeartare.
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134.HowwellwasthatpureactofLoveunderstoodandpractised
bythatprofoundandgreatMistick,theVenerableGregoryLopez,
whosewholeLifewasacontinualPrayer,andacontinuedActof
Contemplation; and of so pureand spiritualLoveof God, that it
nevergavewaytoAffectionsandsensibleSentiments:
135. Having for the space of three Years continued that
Ejaculation,ThywillbedoneinTime,andinEternity;repeatingis
as often as he breathed; God Almighty discovered to him, that
infiniteTreasureofthepureandcontinuedActofFaithandLove,
withSilenceandResignation:sothathecametosay,Thatduring
the thirty six Years he lived after, he always continued in his
inwardMan;thatpureActofLove,withouteverutteringtheleast
Petition, Ejaculation, or any thing that was Sensible, or sprung
fromNature.OIncarnateSeraphim,andDei-fiedMan!Howwell
did'st thou know how to dive into that internal and mystical
Silence,andtodistinguishbetwixttheoutwardandinwardMan?
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TheThirdBook.
OfSpiritualMartyrdomswherebyGodPurgesSouls;of
Contemplation,infusedandpassive;ofPerfect
Resignation,InwardHumility,DivineWisdom,True
Annihilation,andInternalPeace.
CHAP.I.
TheDifferencebetweentheOutwardandInwardMan.
1. THERE are two sorts of Spiritual Persons, Internal andExternal: these seekGodWithout, byDiscourse, by Imagination
and Consideration: they endeavourmainly togetVertues,many
Abstinences,MacerationofBody,andMortificationoftheSenses:
theygivethemselvestorigorousPenance;theyputonSack-cloth,chastise the flesh by Discipline, endeavour silence, bear the
presenceofGod,forminghimpresenttothemselvesintheirIdea
ofhim,ortheirImagination,sometimesasaPastor,sometimesas
aPhysician,andsometimesasaFatherandLord:theydelightto
becontinuallyspeakingofGod,veryoftenmakingferventActsof
Love;andallthisisArtandMeditation:bythiswaytheydesireto
be great, and by the power of voluntary and exteriour
Mortifications, theygo inquest of sensibleAffectionsandwarmSentiments, thinking that God resides only in them, when they
have'em.ThisistheExternalWay,andtheWayofBeginners,and
thoughitbegood,yetthereisnoarrivingatPerfectionbyit;nay,
thereisnotsomuchasonesteptowardsit,asExperienceshews
inmany,thatafterfiftyyearsofthisexternalexercise,arevoidof
God,andfullofthemselves,havingnothingofspiritualMen,but
justthenameofsuch.
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2. There are others truly Spiritual, which have passed by the
beginnings of the InteriourWay which leads to Perfection and
UnionwithGod;and towhichtheLordcalled'embyhisinfinite
Mercy, from that outwardWay, in which before they exercised
themselves.ThesemenretiredintheinwardpartoftheirSouls,
withtrueResignationintotheHandsofGod,withatotalputting
offandforgettingevenofthemselves;doalwaysgowitharais'd
Spirit to the Presence of the Lord, by themeans of pure Faith,
withoutImage,FormorFigure,butwithgreatassurancefounded
in tranquility and rest Internal: in whose infused meeting and
entertainment,thespiritdrawswithsomuchforce,thatitmakes
theSoulcontractinwardly,theHeart,theBodyandallthePowers
ofit.
3. These Souls, as they are already passed by the interiour
Mortification, and have been cleansed by God with the Fire of
Tribulation, with infinite and horrible Torments, all of them
ordained by his hand, and after his way, are Masters of
themselves,becausetheyareintirelysubduedanddenied;which
makes them live with great Repose and internal Peace: and
althoughinmanyoccasionstheyfeelResistanceandTemptations,
yettheybecomepresentlyVictorious,becausebeingalreadySouls
ofProof,andinduedwithDivineStrength,themotionsofPassions
cannotlastlonguponthem;andalthoughvehementTemptations
andtroublesomeSuggestionsoftheEnemymayperseverealong
timeaboutthem,yettheyareallconquer'dwithinfinitegain;God
beinghethatFightswithinthem.
4. These Souls have already procured themselves a great Light,
andatrueKnowledgeofChristourLord,bothofhisDivinityand
hisHumanity:TheyexercisethisinfusedKnowledgewithaquiet
Silence in the inward entertainment, and the superiour part of
their Souls, with a Spirit free from Images and external
Representations, with a love that is pure and stripped of all
Creatures;theyareraisedalsofromoutwardActionstotheloveof
HumanityandDivinity;somuchastheyenjoy,theyforget,andin
allofittheyfindthattheylovetheirGodwithalltheirHeartand
Spirit.
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5. These blessed and sublimated Souls take no pleasure in any
thingoftheWorld,butcontemptandinbeingalone,andinbeing
forsakenandforgottenbyeverybody:Theylivesodisinterested
and taken off, that though they continually receive many
supernatural Graces, yet they are not changed, no not at those
inclinations, being just as if they had not received 'em, keeping
always in the in-most of their Hearts a great lowliness and
contempt of themselves; always humbled in the depth of their
own unworthiness and vileness: In the same manner they are
always quiet, serene, and possessed with evenness of mind in
Graces and Favours extraordinary, as also in themost rigorous
andbitterTorments.ThereisnoNewsthatchears'em;noSuccess
thatmakesthemsad;Tribulationneverdisturbsthem;nordoes
theinteriour,continualanddivineCommunicationmake'emvain
andconceited;theyremainalwaysfullofholyandfilialFear,ina
wonderfulPeace,ConstancyandSerenity.
CHAP.II.
PursuestheSame.
6.INtheexternalWaytheytakecaretodocontinualActsofalltheVertues,oneafteranother,togettotheattainmentof'em:They
pretendtopurgeImperfectionswithIndustries,proportionableto
Destruction;theytakecaretorootupInterests,oneafteranother,
withadifferentandcontraryExercise.Butthoughtheyendeavour
neversomuch,theyarriveatnothing:becausewecannotdoanythingwhichisnotImperfectionandMisery.
7. But in the Inward Way and loving Entertainment in the
Presence Divine, as the Lord is he that works, Vertue is
established, Interestsare rootedup, Imperfectionsaredestroy'd
andPassionsremoved;whichmakestheSoulfreeunexpectedly,
andtakenoff,whenoccasionsarerepresented,withoutsomuch
asthinkingofthegoodwhichGodofhisinfiniteMercypreparedfor'em.
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8.ItmustbeknownthattheseSouls,thoughthusPerfect,asthey
havethetrueLightofGod,yetbyittheyknowprofoundly,their
own miseries, weakness and imperfections, and what they yet
wanttoarriveatPerfection,towardswhichtheyarewalking;they
areafflictedandabhorthemselves;theyexercisethemselvesina
loving fear of God, and contemptof themselves, butwith a true
HopeinGod,andDis-confidenceinthemselves.Themoretheyare
humbled with true contempt and knowledge of themselves, the
more they please God, and arrive at a singular respect and
venerationinhisPresence.OfallthegoodWorksthattheydo,and
ofallthattheycontinuallysuffer,aswellwithinaswithout,they
makenomannerofaccountbeforethatDivinePresence.
9. Their continual Exercise is, to enter into themselves, in God,
withquietandsilence;becausethereishisCenter,Habitationand
Delight.TheymakeagreateraccountofthisinteriourRetirement,
thanofspeakingofGod;theyretireintothatinteriourandsecret
CenteroftheSoul,toknowGodandreceivehisDivineInfluence,
withfearandlovingreverence;iftheygoout,theygooutonlyto
knowanddespisethemselves.
10.But know that feware the Soulswhicharrive at this happy
State;becausefewtherearethatarewillingtoembracecontempt,
and suffer themselves to be Refined and Purified; upon which
account, although there aremany that enter into this interiour
Way,yet'tisararethingforaSoultogoon,andnotstickuponthe
entrance.TheLordsaidtoaSoul,"ThisInwardWayistreadby
few; 'tis so high a Grace, that none deserves it; fewwalk in it,
because'tisnootherthanaDeathofthesenses;andfewtherebe
thatarewillingsotoDieandbeAnnihilated;inwhichdisposition
thissosoveraignaGiftisfounded."
11.Herewiththouwiltundeceivethyself,andperfectlyknowthe
greatdifferencewhichthereisbetweentheexternalandinternal
Way,andhowdifferentthatPresenceofGodiswhicharisefrom
Meditation, from thatwhich is Infused andSupernatural, arising
from the interior and infused Intertainment, and from passiveContemplation; and lastly, you will know the great difference
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whichisbetweentheoutwardandinwardMan.
CHAP.III.
ThemeansofobtainingPeaceInternal,isnottheDelightof
SensenorSpiritualConsolation,butthedenyingofSelf-love.
12.ITisthesayingofS.Bernard,ThattoserveGod,isnothingelse
buttodoGoodandsufferEvil.HethatwouldgotoPerfectionbythemeansof sweetness and consolation, ismistaken: Youmust
desirenootherConsolationfromGod,thantoendyourLifeforhis
sake, in the state of true Obedience and Subjection. Christ our
Lord's waywas not that of Sweetness and Softness, nor did he
invite us to any such, either by hiswordsor Example, when he
said,Hethatwillcomeafterme,lethimdenyhimself,andlethim
takeuphisCrossandfollowme, (St.Matth.24.26.)TheSoulthat
wouldbeUnitedtoChrist,mustbeconformabletohim,followinghiminthewayofsuffering.
13.ThouwiltscarcebegintorelishthesweetnessofDivineLove
in Prayer, but the Enemy with his deceitful Craftiness will be
kindlinginthyHeartdesiresoftheDesertandSolitude,thatthou
mayestwithoutanybodieshindrancespreadthesailstocontinual
&delightfulPrayer.Openthineeyesandconsiderthatthiscounsel
and desire is not conformable to the true counsel of Christ ourLord,whohasnotinvitedustofollowthesweetnessandcomfort
of our ownWill, but thedenyingof our selves, saying,Abneget
semetipsum:Asifheshouldsay,Hethatwillfollowme,andcome
untoPerfection,lethimpartwithhisownWillwholly,andleaving
all things, let him intirely submit to the Yoke of Obedience and
Subjection,bymeansofSelf-denyal,whichisthetruestCross.
14.TherearemanySoulsdedicatedtoGod,whichreceivefromhisHandgreatThoughts,Visions,andmentalElevations,andyetfor
allthat,theLordkeepsfrom'em,theGraceofworkingMiracles,
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understandinghiddenSecrets,foretellingfutureContingencies,as
he communicates these things to other Souls which have
constantlygone throughTribulations,Temptations, andthe true
Cross,inthestateofperfectHumility,ObedienceandSubjection.
15.Owhat agreatHappiness is it foraSoul to be subduedand
subject!whatgreatRichesisittobePoor!whatamightyhonour
to be despised! what a height is it to be beaten down! what a
comfortisittobeafflicted!whatacreditofknowledgeisittobe
reputedIgnorant!andfinally,whataHappi
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