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50. The soul thus possessed of God, finds that He is so perfectly Lord over it, that it can no longer do anything but what He pleases and as He pleases; and this state goes on increasing. Its powerlessness is no longer painful but pleasant, because it is full of the life and power of the Divine Will.

51. The dead soul is in union, but it does not enjoy the fruits of it until the moment of its resurrection, when God, causing it to pass into Him, gives it such pledges and assurances of the consummation of its divine marriage, that it can no longer doubt: for this immediate union is so spiritual, so refined, so divine, so intimate, that it is equally impossible for the soul to conceive or to doubt it. For we may observe that the whole way whereof we speak, is infinitely removed from any imagination; these souls are not in the least imaginative, having nothing in the intellect, and are perfectly protected from deceptions and illusions, as everything takes place within.

52. During their passage through the way of faith, they had nothing distinct, far distinctness is entirely opposed to faith, and they could not enjoy anything of that sort, having only a certain generality as a foundation upon which everything was communicated to them. But it is far otherwise when the life becomes advanced in God; for though they have nothing distinct for themselves, they have for others, and their illumination for the use of others, though not always received by those for whom it was intended, is the more certain as it is more immediate, and as it were natural.

53. When God raises a soul, that is to say, receives it into Himself, and the living germ, which is no other than the Life and Spirit of the Word, begins to appear, it constitutes the revelation in it of Jesus Christ, (Gal. i. 16,) who lives in us by the loss of the life of Adam subsisting in self.

54. The soul is thus received into God, and is there gradually changed and transformed into Him, as food is transformed into the one who has partaken of it. All this takes place without any loss of its own individual existence, as has been elsewhere explained.

55. When transformation begins, it is called annihilation, since in changing our form, we become annihilated as to our own, in order to take on His. This operation goes on constantly during life, changing the soul more and more into God, and conferring upon it a continually increasing participation in the divine qualities, making it unchangeable, immovable, etc. But He also renders it fruitful in, and not out of, Himself.

56. This fruitfulness extends to certain persons whom God gives and attaches to the soul, communicating to it his Love, full of Charity. For the love of these divine souls for the persons thus bestowed upon them, while it is far removed from the natural feelings, is infinitely stronger than the love of parents for their children, and though it appears eager and precipitate, it is not so, because he, who exhibits it, merely follows the movement impressed upon him.

57. To make this intelligible, we must know that God did not deprive the senses and faculties of their life, to leave them dead; for though there might be life in the centre of the soul, they would remain dead if that life were not also communicated to them. It increases by degrees, animates all the powers and senses which, until then, had remained barren and unfruitful, enlarges them in proportion to its communication, and renders them active, but with an activity derived and regulated from God, according to his own designs. Persons in a dying or dead condition, must not condemn the activity of such souls, for they could never have been put in divine motion if they had not passed through the most wonderful death. During the whole period of faith, the soul remains motionless; but after God has infused into it the divine activity, its sphere is vastly extended; but, great as it may be, it cannot execute a self-originated movement.

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