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2. The soul then receives an effectual touch in the will, which invites it to recollection, and instructs it that God is within, and must be sought there; that He is present in the heart, and must be there enjoyed.

3. This discovery, in the beginning, is the source of very great joy to the soul, as it is an intimation or pledge of happiness to come; in its very commencement, the road it is to pursue is opened and is shown to be that of the inward life. This knowledge is the more admirable, as it is the spring of all the felicity of the soul, and the solid foundation of interior progress; for those souls who tend toward God merely by the intellect, even though they should enjoy a somewhat spiritual contemplation, yet can never enter into intimate union, if they do not quit that path and enter this of the inward touch, where the whole working is in the will.

4. Those who are led in this way, though conducted by a blind abandonment, yet experience a savory knowledge. They never walk by the light of the intellect, like the former, who receive distinct lights to guide them, and who, having a clear view of the road, never enter those impenetrable passes of the hidden will which are reserved for the latter. The former proceed upon the evidence furnished by their illuminations, assisted by their reason, and they do well; but the latter are destined to pursue blindly an unknown course, which, nevertheless, appears perfectly natural to them, although they seem obliged to feel their way. They go, however, with more certainty than the others, who are subject to be misled in their intellectual illuminations; but these are guided by a supreme Will which conducts them howsoever it will. And further, all the more immediate operations are performed in the centre of the soul, that is, in the three powers reduced to the unity of the will, where they are all absorbed, insensibly following the path prescribed for them by that touch to which we have before referred.

5. These latter are they who pursue the way of Faith and absolute Abandonment. They have neither relish nor liberty for any other path; all else constrains and embarrasses them. They dwell in greater aridities than the others, for as there is nothing distinct to which their minds are attached, their thoughts often wander and have nothing to fix them. And as there are differences in souls, some having more sensible delights, and others being drier, so it is with those who are led by the will; the former sort have more relish and less solid acquirement, and should restrain their too eager disposition, and suffer their emotions to pass, even when they seem burning with love; the latter seem harder and more insensible, and their state appears altogether natural; nevertheless, there is a delicate something in the depth of the will, which serves to nourish them, and which is, as it were, the condensed essence of what the others experience in the intellect and in ardor of purpose.

6. Still, as this support is exceedingly delicate, it frequently becomes imperceptible, and is hidden by the slightest thing. This gives rise to great suffering, especially in times of tribulation and temptation; for as the relish and support are delicate and concealed, the will partakes of the same character in a high degree, so that such souls have none of those strong wills. Their state is more indifferent and insensible, and their way more equable; but this does not hinder them from having as severe and even more serious trouble than others; for nothing being done in them by impulse, everything takes place, as it were, naturally, and their feeble, insensible, hidden wills cannot be found, to make head against their foes. Their fidelity, however, often excels that of the others. Notice the striking difference between Peter and John; one seems to be overflowing with extraordinary zeal, and falls away at the voice of a maid-servant; the other makes no external manifestation, and remains faithful unto the end.

7. You will ask me, then, if these souls are urged on by no violent influence, but walk in blindness, do they do the will of God? They do, more truly, although they have no distinct assurance of it; His will is engraved in indelible characters on their very inmost recesses, so that they perform with a cold and languid, but firm and inviolable, abandonment, what the others accomplish by the drawings of an exquisite delight.

8. Thus they go on under the influence of this divine touch, from one degree to another, by a faith more or less sensibly savory, and experience constant alternations of aridity and enjoyment of the presence of God, but ever finding that the enjoyment becomes continually deeper and less perceptible, and thus more delicate and interior. They discover, too, that in the midst of their aridity, and without any distinct illumination, they are not the less enlightened; for this state is luminous in itself, though dark to the soul that dwells in it. And so true is this, that they find themselves more acquainted with the truth; I mean that truth implanted in their interior, and which causes everything to yield to the Will of God. This divine Will becomes more familiar to them, and they are enabled, in their insipid way, to penetrate a thousand mysteries that never could have been discovered by the light of reason and knowledge. They are insensibly and gradually preparing, without being aware of it, for the states that are to follow.

9. The trials of this state are alternations of dryness and facility. The former purified the attachment or tendency and natural relish that we have for the enjoyment of God. So that the whole of this degree is passed in these alternations of enjoyment, aridity, and facility, without any intermixture of temptations, except very transitory ones, or certain faults; for in every state, from the beginning onward, the faults of nature are much more liable to overtake us in times of aridity than in seasons of interior joy, when the unction of grace secures us from a thousand evils. In all the preceding states thus far, the soul is engaged in combatting its evil habits, and in endeavoring to overcome them by all sorts of painful self-denial.

10. In the beginning, when God turned its look inward, he so influenced it against itself, that it was obliged to cut off all its enjoyments, even the most innocent, and to load itself with every kind of affliction. God gives no respite to some in this regard, until the life of Nature, that is, of the exterior senses as manifested in appetites, likes and dislikes, is wholly destroyed.

11. This destruction of the appetites and repugnances of the outward senses, belongs to the second degree, which I have called the effectual touch in the will, and in which the highest and greatest virtue is practised, especially when the inward drawing is vigorous and the unction very savory. For there is no sort of contrivance that God does not discover to the soul, to enable it to conquer and overcome self in everything; so that at length, by this constant practice, accompanied by the gracious unction before referred to, the spirit gets the upper hand of nature, and the interior part comes under subjection without resistance. There is, then, no further trouble from this source, any more than if all external feeling had been taken away. This state is mistaken, by those who are but little enlightened, for a state of death; it is, indeed, the death of the senses, but there is yet a long way to that of the spirit.

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