The Second Degree: The Prayer of Simplicity

The second degree has been variously termed Contemplation, The Prayer of Silence, and of repose; while others again have called it the Prayer of Simplicity; and it is of this last term that I shall make use here, being more appropriate than that of Contemplation, which signifies a degree of prayer more advanced than that of which I speak.

After a time, as I have said, the soul becomes sensible of a facility in recognising the presence of God; it collects itself more easily; prayer becomes natural and pleasant; it knows that it leads to God; and it perceives the smell of His perfumes.

Then it must change its method, and observe carefully what I am about to say, without being astonished at its apparent implausibility.

First of all, when you bring yourself into the presence of God by faith, remain a short time in an attitude of respectful silence. If from the beginning, in making this act of faith, you are sensible of a little taste of the presence of God, remain as you are without troubling yourself on any subject, and keep that which has been given you, so long as it may remain.

If it leaves you, excite your will by means of some tender affection, and if you then find that your former state of peace has returned, remain in it. The fire must be blown softly, and as soon as it is lighted, cease to blow it, or you will put it out. It is also necessary that you should go to God, not so much to obtain something from Him, as to please Him, and to do His will; for a servant who only serves his master in proportion to the recompense he receives, is unworthy of any remuneration.

Go, then, to prayer, not only to enjoy God, but to be as He wills: this will keep you equal in times of barrenness and in times of abundance; and you will not be dismayed by the repulses of God, nor by His apparent indifference.

On Spiritual Dryness

As God’s only desire is to give Himself to the loving soul who desires to seek Him, He often hides Himself in order to arouse it, and compel it to seek Him with love and fidelity. But how does He reward the faithfulness of His beloved! And how are His apparent flights followed by loving caresses!

The soul imagines that it is a proof of its fidelity and of its increased love that it seeks God with an effort, or that at least such seeking will soon lead to His return.

But no! This is not the way in this degree. With a loving impatience, with deep humility and abasement, with an affection deep and yet restful, with a respectful silence, you must await the return of your Beloved.

You will thus show Him that it is Himself alone that you love, and His good pleasure, and not the pleasure that you find in loving Him. Therefore it is said, “Make not haste in time of trouble. Cleave unto Him, and depart not away, that thou mayest be increased at thy last end” (Ecclus. ii. 2, 3). Suffer the suspensions and the delays of the visible consolations of God.

Be patient in prayer, even though you should do nothing all your life but wait in patience, with a heart humbled, abandoned, resigned, and content for the return of your Beloved. Oh, excellent prayer! How it moves the heart of God, and obliges Him to return more than anything else!