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How the light of reason is necessary to every soul that wishes to serve God in truth; and first of the light of reason in general.

Then the Eternal God, delighting in the thirst and hunger of that soul, and in the purity of her heart, and the desire with which she longed to serve Him, turned the eye of His benignity and mercy upon her, saying—“Oh, best-beloved, dearest and sweetest daughter, my spouse! rise out of yourself, and open the eye of your intellect to see Me, the Infinite Goodness, and the ineffable love which I have towards you and My other servants. And open the ear of the desire which you feel towards Me, and remember, that if you do not see, you can not hear, that is to say, that the soul that does not see into My Truth with the eye of her intellect, cannot hear or know My Truth, wherefore in order that you may the better know it, rise above the feelings of your senses.

“And I, who take delight in your request, will satisfy your demand. Not that you can increase My delight, for I am the cause of you and of your increase; not those of Mine. Yet the very pleasure that I take in the work of My own hands causes Me delight.”

Then that soul obeyed and rose out of herself, in order to learn the true solution of her difficulty. And the Eternal God said to her, “In order that you may the better understand what I shall say to you, I shall revert to the beginning of your request concerning the three lights which issue from Me, the True Light. The first is a general light dwelling in those who live in ordinary charity. (I shall repeat to you here many things concerning these lights, which I have already told you, in spite of My having done so, in order that your creeping intelligence may better understand that which you wish to know.) The other two lights dwell in those who, having abandoned the world, desire perfection. Besides this I will explain to you your request, telling you in great detail that which I have already pointed out to you in general. You know, as I have told you, that, without the light, no one can walk in the truth, that is, without the light of reason, which light of reason you draw from Me the True Light, by means of the eye of your intellect and the light of faith which I have given you in holy baptism, though you may have lost it by your own defects. For, in baptism, and through the mediation of the Blood of My only-begotten Son, you have received the form of faith; which faith you exercise in virtue by the light of reason, which gives you life and causes you to walk in the path of truth, and, by its means, to arrive at Me, the True Light, for, without it, you would plunge into darkness.

“It is necessary for you to have two lights derived from this primary light, and to these two I will also add a third. The first lightens you all to know the transitory nature of the things of the world, all of which pass like the wind. But this you cannot know thoroughly, unless you first recognize your own fragility, how strong is your inclination, through the law of perversity with which your members are bound, to rebel against Me, your Creator (not that by this law any man can be constrained to commit any, even the smallest sin, against his will, but that this law of perversity fights lustily against the spirit). I did not impose this law upon you, in order that My rational creature should be conquered by it, but in order that he should prove and increase the virtue of his soul, because virtue cannot be proved, except by its contrary. Sensuality is contrary to the spirit, and yet, by means of sensuality, the soul is able to prove the love which she has for Me, her Creator. How does she prove it? When, with anger and displeasure, she rises against herself. This law has also been imposed in order to preserve the soul in true humility. Wherefore you see that, while I created the soul to Mine own image and similitude, placing her in such dignity and beauty, I caused her to be accompanied by the vilest of all things, imposing on her the law of perversity, imprisoning her in a body, formed of the vilest substance of the earth, so that, seeing in what her true beauty consisted, she should not raise her head in pride against Me. Wherefore, to one who possesses this light, the fragility of his body is a cause of humiliation to the soul, and is in no way matter for pride, but rather for true and perfect humility. So that this law does not constrain you to any sin by its strivings, but supplies a reason to make you know yourselves and the instability of the world. This should be seen by the eye of the intellect, with light of the holy faith, of which I said to you that it was the pupil of the eye. This is that light which is necessary in general to every rational creature, whatever may be his condition, who wishes to participate in the life of grace, in the fruit of the Blood of the immaculate Lamb. This is the ordinary light, that is, the light which all persons must possess, as has been said, for, without it, the soul would be in a state of damnation. And, for this reason, because the soul, being without the light, is not in a state of grace, inasmuch as, not having the light, she does not know the evil of her sin or its cause, and therefore cannot avoid or hate it.

“And similarly if the soul know not good, and the reason of good, that is to say virtue, she cannot love or desire either Me, who am the Essential Good, or virtue, which I have given you as an instrument and means for you to receive My grace, and Myself the True Good. See then how necessary is this light, for your sins consist in nothing else than in loving that which I hate, and in hating that which I love. I love virtue and hate vice; he who loves vice and hates virtue offends Me, and is deprived of My grace. Such a one walks as if blind, for he knows not the cause of vice, that is, his sensual self-love, nor does he hate himself on account of it; he is ignorant of vice and of the evil which follows it: he is ignorant of virtue and of Me, who am the cause of his obtaining life-giving virtue; he is ignorant of his own dignity, which he should maintain by advancing to grace, by means of virtue. See, therefore, how his ignorance is the cause of all his evil, and how you also need this light, as has been said.”

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