The Autobiography of Madame Guyon Part 4

CHAPTER 10

I wrote an account of my wonderful change, in point of happiness, to that good father who had been made the instrument of it. It filled him both with joy and astonishment.

O my G.o.d, what penances did the love of suffering induce me to undergo!

I was impelled to deprive myself of the most innocent indulgences. All that could gratify my taste was denied and I took everything that could mortify and disgust it. My appet.i.te, which had been extremely delicate, was so far conquered that I could scarcely prefer one thing to another.

I dressed loathsome sores and wounds, and gave remedies to the sick.

When I first engaged in this sort of employment, it was with the greatest difficulty I was able to bear it. As soon as my aversion ceased, and I could stand the most offensive things, other channels of employment were opened to me. For I did nothing of myself, but left myself to be wholly governed by my Sovereign.

When that good father asked me how I loved G.o.d, I answered, "Far more than the most pa.s.sionate lover his beloved; and that even this comparison was inadequate, since the love of the creature never can attain to this, either in strength or in depth." This love of G.o.d occupied my heart so constantly and so strongly, that I could think of nothing else. Indeed, I judged nothing else worthy of my thoughts.

The good father mentioned was an excellent preacher. He was desired to preach in the parish to which I belonged. When I came, I was so strongly absorbed in G.o.d, that I could neither open my eyes, nor hear anything he said.

I found that Thy Word, O my G.o.d, made its own impression on my heart, and there had its effect, without the mediation of words or any attention to them. And I have found it so ever since, but after a different manner, according to the different degrees and states I have pa.s.sed through. So deeply was I settled in the inward spirit of prayer, that I could scarce any more p.r.o.nounce the vocal prayers.

This immersion in G.o.d absorbed all things therein. Although I tenderly loved certain saints, as St. Peter, St. Paul, St. Mary Magdalene, St.

Teresa, yet I could not form to myself images of them, nor invoke any of them out of G.o.d.

A few weeks after I had received that interior wound of the heart, which had begun my change, the feast of the Blessed Virgin was held, in the convent in which was that good father my director. I went in the morning to get the indulgences and was much surprised when I came there and found that I could not attempt it; though I stayed above five hours in the church. I was penetrated with so lively a dart of pure love, that I could not resolve to abridge by indulgences, the pain due to my sins. "O my Love," I cried, "I am willing to suffer for Thee. I find no other pleasure but in suffering for Thee. Indulgences may be good for those who know not the value of sufferings, who choose not that thy divine justice should be satisfied; who, having mercenary souls, are not so much afraid of displeasing Thee, as of the pains annexed to sin." Yet, fearing I might be mistaken, and commit a fault in not getting the indulgences, for I had never heard of anyone being in such a way before, I returned again to try to get them, but in vain. Not knowing what to do, I resigned myself to our Lord. When I returned home, I wrote to the good father that he had made what I had written a part of his sermon, reciting it verbatim as I had written it.

I now quitted all company, bade farewell forever to all plays and diversions, dancing, unprofitable walks and parties of pleasure. For two years I had left off dressing my hair. It became me, and my husband approved it.

My only pleasure now was to steal some moments to be alone with Thee, O thou who art my only Love! All other pleasure was a pain to me. I lost not Thy presence, which was given me by a continual infusion, not as I had imagined, by the efforts of the head, or by force of thought in meditating on G.o.d, but in the will, where I tasted with unutterable sweetness the enjoyment of the beloved object. In a happy experience I knew that the soul was created to enjoy its G.o.d.

The union of the will subjects the soul to G.o.d, conforms it to all His pleasure, causes self-will gradually to die. Lastly in drawing with it the other powers, by means of the charity with which it is filled. It causes them gradually to be reunited in the Center, and lost there as to their own nature and operations.

This loss is called the annihilation of the powers. Although in themselves they still subsist, yet they seem annihilated to us, in proportion as charity fills and inflames; it becomes so strong, as by degrees to surmount all the activities of the will of man, subjecting it to that of G.o.d. When the soul is docile, and leaves itself to be purified, and emptied of all that which it has of its own, opposite to the will of G.o.d, it finds itself by little and little, detached from every emotion of its own, and placed in a holy indifference, wishing nothing but what G.o.d does and wills. This never can be effected by the activity of our own will, even though it were employed in continual acts or resignation. These though very virtuous, are so far one's own actions, and cause the will to subsist in a multiplicity, in a kind of separate distinction or dissimilitude from G.o.d.

When the will of the creature entirely submits to that of the Creator, suffering freely and voluntarily and yielding only a concurrence to the divine will (which is its absolute submission) suffering itself to be totally surmounted and destroyed, by the operations of love; this absorbs the will into self, consummates it in that of G.o.d, and purifies it from all narrowness, dissimilitude, and selfishness.

The case is the same with the other two powers. By means of charity, the two other theological virtues, faith and hope, are introduced.

Faith so strongly seizes on the understanding, as to make it decline all reasonings, all particular illuminations and ill.u.s.trations, however sublime. This sufficiently demonstrates how far visions, revelations and ecstasies, differ from this, and hinder the soul from being lost in G.o.d. Although by them it appears lost in Him for some transient moments, yet it is not a true loss, since the soul which is entirely lost in G.o.d no more finds itself again. Faith then makes the soul lose every distinct light, in order to place it in its own pure light.

The memory, too, finds all its little activities surmounted by degrees, and absorbed in hope. Finally the powers are all concentrated and lost in pure love. It engulfs them into itself by means of their sovereign, the WILL. The will is the sovereign of the powers and charity is the queen of the virtues, and unites them all in herself.

This reunion thus made, is called the central union or unity. By means of the will and love, all are reunited in the center of the soul in G.o.d who is our ultimate end. According to St. John, "He who dwelleth in love, dwelleth in G.o.d, for G.o.d is love."

This union of my will to Thine, O my G.o.d, and this ineffable presence was so sweet and powerful, that I was compelled to yield to its delightful power, power which was strict and severe to my minutest faults.

CHAPTER 11

My senses (as I have described) were continually mortified, and under perpetual restraint. To conquer them totally, it is necessary to deny them the smallest relaxation, until the victory is completed. We see those who content themselves practicing great outward austerities, yet by indulging their senses in what is called innocent and necessary, they remain forever unsubdued. Austerities, however severe, will not conquer the senses. To destroy their power, the most effectual means is, in general, to deny them firmly what will please, and to persevere in this, until they are reduced to be without desire or repugnance. If we attempt, during the warfare, to grant them any relaxation, we act like those, who, under pretext of strengthening a man, who was condemned to be starved to death, should give him from time to time a little nourishment. It indeed would prolong his torments, and postpone his death.

It is just the same with the death of the senses, the powers, the understanding, and self-will. If we do not eradicate every remains of self subsisting in these, we support them in a dying life to the end.

This state and its termination are clearly set forth by Paul. He speaks of bearing about in the body the dying of the Lord Jesus. (II Cor.

4:10.). But, lest we should rest here, he fully distinguishes this from the state of being dead and having our life hid with Christ in G.o.d. It is only by a total death to self we can be lost in G.o.d.

He who is thus dead has no further need of mortification. The very end of mortification is accomplished in him, and all is become new. It is an unhappy error in those good souls, who have arrived at a conquest of the bodily senses, through this unremitted and continual mortification, that they should still continue attached to the exercise of it. They should rather drop their attention thereto, and remain in indifference, accepting with equality the good as the bad, the sweet as the bitter, and bend their whole attention to a labor of greater importance; namely, the mortification of the mind and self-will. They should begin by dropping all the activity of self, which can never be done without the most profound prayer; no more than the death of the senses can be perfected without profound recollection joined to mortification.

Indeed, recollection is the chief means whereby we attain to a conquest of the senses. It detaches and separates us from them, and sweetly saps the very cause from whence they derive their influence over us.

The more Thou didst augment my love, and my patience, O my Lord, the less respite had I from the most oppressive crosses; but love rendered them easy to bear.

O ye poor souls, who exhaust yourselves with needless vexation, if you would but seek G.o.d in your hearts, there would be a speedy end to all your troubles. The increase of crosses would proportionately increase your delight.

Love, at the beginning, athirst for mortification impelled me to seek and invent various kinds. It is surprising, that as soon as the bitterness of any new mode of mortification was exhausted, another kind was pointed to me, and I was inwardly led to pursue it. Divine love so enlightened my heart, and so scrutinized into its secret springs, that the smallest defects became exposed. If I was about to speak, something wrong was instantly pointed to me, and I was compelled to silence. If I kept silence, faults were presently discovered--in every action there was something defective--in my mortifications, my penances, my alms-giving, my retirement, I was faulty. When I walked, I observed there was something wrong; if I spoke any way in my own favor, I saw pride. If I said within myself, alas, I will speak no more, here was self. If I was cheerful and open, I was condemned. Pure love always found matter for reproof in me, and was jealous that nothing should escape unnoticed. It was not that I was particularly attentive over myself, for it was even with constraint that I could look at all at myself. My attention toward G.o.d, by an attachment of my will to His, was without intermission. I waited continually upon Him, and He watched incessantly over me, and He so led me by His providence, that I forgot all things. I knew not how to communicate what I felt to anyone. I was so lost to myself, that I could scarcely go about self-examination.

When I attempted it all ideas of myself immediately disappeared. I found myself occupied with my ONE OBJECT, without distinction of ideas.

I was absorbed in peace inexpressible; I saw by the eye of faith that it was G.o.d that thus wholly possessed me; but I did not reason at all about it. It must not, however, be supposed that divine love suffered my faults to go unpunished.

O Lord! with what rigor, dost Thou punish the most faithful, the most loving and beloved of Thy children. I mean not externally, for this would be inadequate to the smallest fault, in a soul that G.o.d is about to purify radically. The punishments it can inflict on itself, are rather gratifications and refreshments than otherwise. Indeed, the manner in which He corrects His chosen, must be felt, or it is impossible to conceive how dreadful it is. In my attempt to explain it, I shall be unintelligible, except to experienced souls. It is an internal burning, a secret fire sent from G.o.d to purge away the fault, giving extreme pain, until this purification is complete. It is like a dislocated joint, which is in incessant torment, until the bone is replaced. This pain is so severe, that the soul would do anything to satisfy G.o.d for the fault, and would rather be torn in pieces than endure the torment. Sometimes the soul flies to others, and opens her state that she may find consolation. Thereby she frustrates G.o.d's designs toward her. It is of the utmost consequence to know what use to make of the distress. The whole of one's spiritual advancement depends on it. We should at these seasons of internal anguish, obscurity and mourning, co-operate with G.o.d, endure this consuming torture in its utmost extent (while it continues) without attempting to lessen or increase it. Bear it pa.s.sively, nor seek to satisfy G.o.d by anything we can do of ourselves. To continue pa.s.sive at such a time is extremely difficult, and requires great firmness and courage. I knew some who never advanced farther in the spiritual process because they grew impatient, and sought means of consolation.

CHAPTER 12

The treatment of my husband and mother-in-law, however rigorous and insulting, I now bore silently. I made no replies and this was not so difficult for me, because the greatness of my interior occupation, and what pa.s.sed within, rendered me insensible to all the rest. There were times when I was left to myself. Then I could not refrain from tears. I did the lowest offices for them to humble myself. All this did not win their favor. When they were in a rage, although I could not find that I had given them any occasion, yet I did not fail to beg their pardon, even from the girl of whom I have spoken. I had a good deal of pain to surmount myself, as to the last. She became the more insolent for it; reproaching me with things which ought to have made her blush and have covered her with shame. As she saw that I contradicted and resisted her no more in anything, she proceeded to treat me worse. And when I asked her pardon she triumphed, saying, "I knew very well I was in the right." Her arrogance rose to the height that I would not have treated the meanest slave.

One day, as she was dressing me, she pulled me roughly, and spoke to me insolently. I said, "It is not my account that I am willing to answer you, for you give me no pain, but lest you should act thus before persons to whom it would give offence. Moreover, as I am your mistress, G.o.d is a.s.suredly offended with you." She left me that moment, and ran like a mad woman to meet my husband telling him she would stay no longer, I treated her so ill, that I hated her for the care she took of him in his continual indispositions, wanting her not to do any service for him. My husband was very hasty, so he took fire at these words. I finished dressing alone. Since she had left me I dared not call another girl; she would not suffer another girl to come near me. I saw my husband coming like a lion, he was never in such a rage as this. I thought he was going to strike me; I awaited the blow with tranquillity; he threatened with his up-lifted crutch; I thought he was going to knock me down. Holding myself closely united to G.o.d, I beheld it without pain. He did not strike me for he had presence of mind enough to see what indignity it would be. In his rage he threw it at me. It fell near me, but it did not touch me. He then discharged himself in language as if I had been a street beggar, or the most infamous of creatures. I kept profound silence, being recollected in the Lord.

The girl in the meantime came in. At the sight of her his rage redoubled. I kept near to G.o.d, as a victim disposed to suffer whatever He would permit. My husband ordered me to beg her pardon, which I readily did, and thereby appeased him. I went into my closet, where I no sooner was, than my divine Director impelled me to make this girl a present, to recompense her for the cross which she had caused me. She was a little astonished, but her heart was too hard to be gained.

I often acted thus because she frequently gave me opportunities. She had a singular dexterity in attending the sick. My husband, ailing almost continually, would suffer no other person to administer to him.

He had a very great regard for her. She was artful; in his presence she affected an extraordinary respect for me. When he was not present, if I said a word to her, though with the greatest mildness and if she heard him coming, she cried out with all her might that she was unhappy. She acted like one distressed so that, without informing himself of the truth, he was irritated against me, as was also my mother-in-law.

The violence I did to my proud and hasty nature was so great, that I could hold out no longer. I was quite spent with it. It seemed sometimes as if I was inwardly rent, and I have often fallen sick with the struggle. She did not forbear exclaiming against me, even before persons of distinction, who came to see me. If I was silent, she took offence at that yet more, and said that I despised her. She cried me down, and made complaints to everybody. All this redounded to my honor and her own disgrace. My reputation was so well established, on account of my exterior modesty, my devotion, and the great acts of charity which I did, that nothing could shake it.

Sometimes she ran out into the street, crying out against me. At one time she exclaimed, "Am not I very unhappy to have such a mistress?"

People gathered about her to know what I had done to her; and not knowing what to say, she answered that I had not spoken to her all the day. They returned, laughing, and said, "She has done you no great harm then."

I am surprised at the blindness of confessors, and at their permitting their penitents to conceal so much of the truth from them. The confessor of this girl made her pa.s.s for a saint. This he said in my hearing. I answered nothing; for love would not permit me to speak of my troubles. I should consecrate them all to G.o.d by a profound silence.

My husband was out of humor with my devotion. "What," said he, "you love G.o.d so much, that you love me no longer." So little did he comprehend that the true conjugal love is that which the Lord Himself forms in the heart that loves Him.

Oh, Thou who art pure and holy, Thou didst imprint in me from the first such a love of chast.i.ty, that there was nothing in the world which I would not have undergone to possess and preserve it.

I endeavored to be agreeable to my husband in anything, and to please him in everything he could require of me. G.o.d gave me such a purity of soul at that time, that I had not so much as a bad thought. Sometimes my husband said to me, "One sees plainly that you never lose the presence of G.o.d."

The world, seeing I quit it, persecuted and turned me into ridicule. I was its entertainment, and the subject of its fables. It could not bear that a woman, scarce twenty years of age, should thus make war against it, and overcome. My mother-in-law took part with the world, and blamed me for not doing many things that in her heart she would have been highly offended had I done them. I was as one lost, and alone; so little communion had I with the creature, farther than necessity required. I seemed to experience literally those words of Paul, "I live yet, no more I, but Christ liveth in me." His operations were so powerful, so sweet, and so secret, all together, that I could not express them. We went into the country on some business. Oh! what unutterable communications did I there experience in retirement!

I was insatiable for prayer. I arose at four o'clock in the morning to pray. I went very far to the church, which was so situated, that the coach could not come to it. There was a steep hill to go down and another to ascend. All that cost me nothing; I had such a longing desire to meet with my G.o.d, as my only good, who on His part was graciously forward to give Himself to His poor creature, and for it to do even visible miracles. Such as saw me lead a life so very different from the women of the world said I was a fool. They attributed it to stupidity. Sometimes they said, "What can all this mean? Some people think this lady has parts, but nothing of them appears." If I went into company, often I could not speak; so much was I engaged within, so inward with the Lord, as not to attend to anything else. If any near me spoke, I heard nothing. I generally took one with me, that this might not appear. I took some work, to hide under that appearance the real employ of my heart. When I was alone, the work dropped out of my hand.