Spiritual Combat By Dom Lorenzo Scupoli

[Stone]

19: HOW WE ARE TO FIGHT AGAINST IMPURITY

IN ENCOUNTERING THIS VICE we must use special tactics and greater resolution. In order to do this we must distinguish three phases of the operation------the first, which precedes the temptation------the second, during the temptation------the third, which follows the temptation.

1. Before the time of temptation we must avoid all persons and occasions that would expose us to sin. If it is necessary that we speak to such people, do it as speedily as possible; speak only on serious subjects with corresponding modesty and gravity. We must not permit the conversation to become familiar or frivolous.

Do not presume on your own strength despite the fact that after many years spent in the world you have remained firm against the force of concupiscence. For lust often achieves in one instant what whole years could not effect. Sometimes it will make long preparations for the assault. Then the wound is more dangerous when it comes least expected and under a disguise.

It must likewise be noted, and every day experience proves this, that the danger is always greatest on those occasion where there is the least appearance of evil. Here it is founded on the plausible pretenses of friendship, gratitude, obligation, or on the merit and virtue of the persons involved. Impure inclinations imperceptibly insinuate themselves into such friendships through frequent visits, prolonged conversations, and indiscreet familiarities until the poison reaches the heart. The reason, then, is so blinded that it even connives at amorous glances, tender expressions, and facetious liberties in conversation which bring violent and almost irresistible temptations.

a. Be cautious------run away------you are more susceptible to occasions of this sin than straw is to fire. Do not rely on your own strength or on some resolution you have taken to die rather than offend God. Despite your good intentions, frequent exciting conversations will enkindle a flame that cannot be extinguished. The impetuous desire of satisfying your passions will make you deaf to the warning of your friends. You will lose the fear of God, your reputation and even your life will be disregarded. Not even the fear of the flames of Hell will be able to master the fury of the sensual fires enkindled in your heart. Look for safety, then, in flight. There is no other way to escape. Too much confidence will end in eternal destruction.

b. Avoid idleness. Determine what you have to do, and then fulfill exactly the duties of your position in life.

c. Obey your superiors promptly; do what they command. In the things that are most mortifying and opposed to your inclinations, be even more cheerful.

d. Never judge others rashly, particularly in regard to impurity. If any are unfortunate enough to fall into such disorder, and even if the affair becomes public, you must not treat them with scorn and contempt. Rather pity their weakness, and take advantage of the occasion to humble yourself before God, acknowledging that you are but dust and ashes.

Redouble your prayers and avoid with greater care all dangerous company, however insignificant may be your reasons for suspecting it. For if you permit yourself the liberty of severe judgments on your neighbors, God will permit you, for your punishment and amendment, to fall into the same faults for which you condemned others, in order that by such humiliation you may discover your own pride and rashness, and then you can find proper remedies for both. Although it is possible that you would avoid these degrading sins, yet be assured that, if you continue to form these rash judgments, you are: in great danger of ruin.

e. If you discover that your heart is rich in spiritual comforts and joys, you must be on guard against a secret complacency with yourself, against imagining that you have attained perfection and that the enemy can no longer do you any harm because you apparently have nothing but scorn and contempt for him. The greatest caution is necessary here to prevent a relapse.


2. We come to an examination of the actual time of temptation. In the first place, we must determine whether the cause of the temptation is exterior or interior.

By an exterior cause is meant curiosity of the eyes or ears to the point where decency suffers, vanity in one's dress, too tender friendships, and indiscreet familiarities. Modesty and decency are the proper remedies for this evil; they shut the eyes and ears to those things that cloud the imagination. The real remedy, as we have said, is to run away from all such occasions of sin.

Interior causes proceed from a pampered body, from many bad thoughts that come from evil habits or the suggestions of the devil. When the body has been pampered too much, it must be mortified by fasting, discipline, and other austerities which, however, must always be regulated by discretion and obedience.
From whatever source unchaste thoughts may arise, we can drive them away by serious application to our proper duties, and by prayer and meditation.

Your prayer should be conducted in the following manner. When you see these thoughts present themselves and attempt to make an impression, recollect yourself and speak to Christ crucified saying: "Sweet Jesus, come to my rescue, that I may not fall a victim to my enemies." On certain occasions you may embrace a Crucifix representing your dying Savior, kiss the marks of the Sacred Wounds on His feet and say with great confidence
and affection: "O adorable, thrice holy Wounds! Imprint your figure on my heart which is filled with evil, and preserve me from consenting to sin."

In your meditations I am not of the opinion [as several authors are] that, when the temptation is most violent, you should consider the degrading and insatiable nature of these sins in order to establish a hatred for impurity, that you should consider how they are followed by disgust, remorse and anxiety, even by the loss of one's fortune, health, life, honor, etc. These considerations are not appropriate to the situation and, instead of freeing us from the danger, they frequently only increase it. If the understanding drives away evil thoughts, these reflections naturally call them back.

The best way to become free of these is to remove not only the thoughts themselves, but also the reflections directly contrary to them. In attempting to dissipate them by their contraries, we merely renew the impure ideas and unconsciously imprint them still deeper. Be satisfied with meditation on the life and death of our Savior. If, while you are doing this, the same thoughts should return, even more disturbing than before, as may possibly happen, do not be discouraged or abandon your meditation, do not exert yourself in driving them away. Ignore and despise these miserable deceits of the devil and persist, with all possible attention, in your meditation on the death of our Savior. Nothing can be more effective in putting your enemy to flight, despite his determination to resist.

Conclude your meditation with some prayer such as the following: "O My Creator and Redeemer, save me from my enemies through Thy infinite goodness and the merits of Thy bitter passion." But remember, when you say this do not think about the particular vice from which you are endeavoring to free yourself. The least reflection on it may be dangerous. Above all, do not waste any time disputing with yourself about how much you may have yielded to the temptation. Such scrutiny is an invention of the enemy, who under the deceiving appearance of an imaginary duty, attempts to renew the attack, or at least hopes to make some impression with the bad thoughts he had poured into your mind. When, therefore, it is evident that you have consented to the evil, let it suffice to tell your spiritual director in a few words just what has occurred. Do just as he advises, and do not trouble yourself further with it. You must be sure, however, not to conceal anything because of shame or any other reason. If humility is necessary to conquer our common enemies, it is infinitely more so in this case because this vice is, for the most part, a just punishment for pride.


3. After you have conquered the temptation, you should conduct yourself as follows. Although you enjoy complete peace and consider yourself safe, avoid with the greatest care all objects that tend to temptation. Exclude them completely------from your mind, even if they seem to be virtuous or good. These perversions are the illusions of a corrupt nature or traps laid by the devil, who would transform himself into an Angel of light in order to drag you down with him into the darkness of Hell itself.

[Stone]

20: HOW TO COMBAT SLOTH

IT IS OF THE GREATEST importance to make war against sloth. This vice is not only an obstacle on our way to perfection, but it delivers us over to the enemies of our salvation. If you desire to fight this vice in earnest, begin by avoiding all curiosity and vain amusements. Withdraw your affections from worldly things and stop all pursuits that are not in harmony with your state of life.

Strive assiduously to comply with the inspirations of Heaven, to execute the orders of your superiors, to do everything at the proper time and in the proper manner. Do not hesitate a moment in the execution of a command. The first delay brings on a second, this a third, and thus we lose ground. For the dread of labor and the love of ease increase in proportion to their indulgence. Labor becomes so distasteful that a lethargic hesitancy in applying oneself to work, or even the total neglect of work, is the result.

It is difficult to shake off the habit of sloth, once it is acquired, unless shame accompanies this indolent life and rouses us to greater diligence and application. Sloth, moreover, is a poison that spreads itself through all the faculties of the soul. It not only infects the will by making work odious to it, but also the understanding by so blinding it that the resolutions of the slothful usually have no effect. What should be done without delay is either neglected or deferred to some other time.

Mere swiftness of action, however, is not enough. Things must be done at the proper time, and in the most perfect manner possible. A precipitous act, which is done with no regard for its proper execution, but only to be rid of the trouble and to enjoy peace again as soon as possible, cannot be called diligent. It is rather an artful, refined sloth.

This disorder springs from a failure to consider the great value of a good work which is done at the proper time and in a correct manner. Such an act overcomes all the obstacles which sloth places before those who enter the battle against their vices.

Reflect frequently, therefore, that a single aspiration, an ejaculation, a genuflection, the least sign of respect for the Divine Majesty, is of greater value than all the treasures of the earth. Every time a person mortifies his inclinations, the Angels present him with a crown of glory as a reward for the victory gained over himself.

On the contrary, God gradually withdraws His graces from those who neglect them, and increases the fervor of the diligent souls until, at length, He introduces them into the joys of Heaven. You may, at first, find your strength insufficient to undergo all the difficulties and troubles that you will encounter on your road to perfection. Then you must acquire the habit of hiding them from yourself. They will appear more insignificant than the slothful are apt to imagine them to be.

When an act must be repeated many times in order to acquire some particular virtue, and this has to be continued for several days in opposition to countless powerful enemies, begin to do these acts as though a few would suffice and your trouble would soon end. Attack one enemy at a time, as though you had but one to encounter. Be confident that, with God's grace, you will master them all. In this way you will overcome your sloth and acquire the contrary virtue.

Use the same method in regard to prayer. If you are to pray for an hour, and the time seems long, begin as though you were to pray but a quarter of an hour. When that is finished, propose another quarter hour, and the hour will elapse imperceptibly. If, however, during this period you experience a great repugnance and aversion to prayer, cease praying for a while. In a snort time return again to the prayers that you had interrupted. This is also true in regard to manual labor. If you feel that you are overwhelmed by the amount of work before you and by the difficulties involved, do not permit indolence to discourage you.

Begin with what demands your immediate attention and do not think of the rest. Be very diligent, for when this is well done, the remainder will follow with much less trouble than you had anticipated.

This is the way to face difficulties. Never hesitate to work. There is good reason to fear lest sloth should so triumph within you that even the first step towards virtue is made impossible, and a horror of work is imprinted on your mind before you have actually experienced the least difficulty in its accomplishment. This is what happens to weak, cowardly souls. They are in continual dread of the enemy, no matter how weak and remote from them he may be. They are ever apprehensive lest more should be laid upon them than they can bear. Consequently, they have no rest even when most at ease.

Realize, then, that in this vice there is a poison which not only chokes the first seeds of virtue, but even destroys those already formed. What the worm does in wood, sloth effects in the spiritual life. It is used very successfully by the devil to draw men into snares, particularly those who seek perfection.

Guard yourself, pray, and do good. Do not defer making your wedding garment until you are called upon to go forth and meet the Heavenly Bridegroom.

Reflect every day on the fact that He Who has granted you the morning has not promised the evening, and, should He grant this, He gives no assurance of the following morning. Spend each day, therefore, as if it were the last; cherish nothing but the will of God, for you will have to render a strict account for every moment.

A final observation should be made. Although you have transacted a great deal of business and have undergone many hardships, you may consider the day worthless and your labor unprofitable, unless you have gained many victories over your passions and your own will, unless you have gratefully acknowledged the benefits received from God, particularly His death on the Cross, unless you have accepted as blessings whatever chastisements the Father of infinite mercy has inflicted as an expiation for your many sins.

[Stone]

21: THE PROPER USE OF OUR SENSES. HOW THEY MAY HELP US TO CONTEMPLATE DIVINE THINGS

ONE MUST GIVE great care and constant application to the correct regulation of his senses. The sensitive appetite, the source of all actions of our weakened nature, has an unquenchable thirst for pleasure. Since it cannot satisfy itself, it uses the senses to attract their proper objects and then transmits these images to the mind. Sensual pleasures, consequently, by reason of the union which subsists between body and soul, spread themselves through all the senses capable of pleasure and then seize, like a contagious disease, upon the spiritual faculties. In this way they effect the corruption of the entire man.

You can use the following remedies against this enormous evil. Watch your senses carefully. Use them only for some good purpose, some advantageous motive or real necessity, never for the sake of mere pleasure. If they do go astray, perhaps unnoticed, if they transgress the bounds which reason prescribes, check them immediately.

They must be so regulated that, instead of embracing objects for the sake of false pleasure, they become accustomed to draw from the same objects great helps for the sanctification and perfection of the soul. The soul, then, through recollection is able to rise from the knowledge of earthly things to the contemplation of the Divine goodness. This can be done in the following way.

When an agreeable object is presented to the senses, do not become absorbed in its material elements, but let the understanding judge it. If there is anything in it that does please the senses, remember that this is not from the thing itself, but from God, Whose invisible hand created and endowed it with all its goodness and beauty. Rejoice in the thought that this sovereign and independent Being is the sole Author of all the charming qualities that His creatures possess. He Himself possesses them all in a manner infinitely superior to the most excellent created beings.

In contemplating a beautiful work of creation consider that, in itself, it is nothing. Let your thoughts soar to the great Hand that produced it; place all your delight in Him saying: "O my God! Sole Object of my desires! Universal Source of all good things! How delightful it is to consider that the perfections of creatures are but a faint image of Thy glory!"

When you behold the verdant trees or plants and the beauty of flowers, remember that they possess life only through the will of that Divine Wisdom that, unseen by all, gives life to all things. Say to Him: "O Living God! O Sovereign Life! Thou delight of my soul! From Thee, in Thee and through Thee all things on earth live and flourish!" The sight of animals should lift your mind and heart to the Author of sensibility and motion. Say with respect and love: "Great God, Unmoved Mover of all things, how I rejoice when I consider the eternity of Thy existence, incapable of the slightest change!"

When the beauty of mankind impresses you, you should immediately distinguish what is apparent to the eye from what is seen only by the mind. You must remember that all corporeal beauty flows from an invisible principle, the uncreated beauty of God. You must discern in this an almost imperceptible drop issuing from an endless source, an immense ocean from which numberless perfections continually flow. How my soul is ravished when I consider that Eternal Beauty, the Source of every beautiful thing!

You must also distinguish, when you meet a person who is intelligent, just, affable, or gifted in any other way, just how much is his own and how much he has received from Heaven. Then will you exclaim: "O God of all virtue! I cannot express my joy when I consider that all good comes from Thee, and all the perfections of created beings are nothing when compared with Thee! Thank Thee for this and all good things bestowed on my neighbor or on myself. Have pity on my poverty and be mindful of the great need I have of such virtues!"

When you have performed a good act, recall that God is the author of the act, and you are but His instrument. Lift up your eyes to Him and cry out: "O Sovereign Lord of the universe! It is with the greatest pleasure that I recognize that, without Thee, the First and Principal Cause of all things, I can do nothing."

When you taste anything pleasant, consider that God alone is capable of giving it that taste which is so agreeable to you. Find all your delight in Him and say: "Rejoice, O my soul! Without God there is no true or substantial happiness!" Do not be satisfied with the pleasure that comes from a pleasant scent. Mount in spirit to Heaven, and rejoice in God from Whom it came. Beg of Him that, being the Author of all sweetness, He will move your soul, freed from all sensual pleasure, to raise itself to Him as a fragrant perfume.

When you hear beautiful music, turn to God and exclaim: "O God! Thy Divine perfections fill my heart with delight; their melodious harmony is infinitely pleasing not only to Thyself, but to Angels, men and all created beings!"

[Stone]

22: HOW SENSIBLE THINGS MAY AID US TO MEDITATE ON THE PASSION AND DEATH OF OUR SAVIOR

IT HAS BEEN SHOWN how we may rise from the consideration of sensible things to the contemplation of the greatness of God. Now we must learn how to relate these things to the memory of the sacred mysteries of Our Lord's life and death.

Everything in the world can be related to this end. Consider just the fact, as we have already suggested, that God is the First Cause of all things, that He has given to every creature, even the most exalted, its being, beauty, and all the perfections with which it is endowed. Then admire the infinite goodness of this Sovereign Master of the universe, Who condescended to become man, and suffer an ignoble death for your salvation. He even permitted His own creatures to plot against Him and to nail Him to the Cross. If you want to enter into the details of His sufferings, everything about you will be a reminder of them.

Weapons, cords, thorns, reeds, nails, hammers, will readily bring to mind the instruments of His agony.

A humble cottage will represent the stable and manger where He was born. The rain falling on the earth will call to mind the bloody sweat with which He watered the Garden of Olives. The stones are figures of the rocks which split at His death. When you gaze at the sun or the earth, remember that when He died the earth trembled, and the sun grew dark. The sight of water will recall the water flowing from His side. A thousand other objects will lend themselves to these considerations.

When you drink, think of the gall and vinegar which was offered as refreshment to our amiable Savior by His enemies. If you take too much satisfaction in perfumes, consider the stench of the dead carcasses that greeted Him on Mount Calvary.

When dressing remember that the Son of God clothed Himself with our flesh, that we might be clothed with His Divinity. In removing your clothes, think of Him, stripped at the hands of His executioners, about to be scourged and nailed to the Cross for your sake.

Any tumultuous din should recall the horrible cries of the enraged populace against their Lord: "Away with Him! Away with Him! Crucify Him! Crucify Him!"

Whenever the clock strikes, remember the anguished beats of the Sacred Heart of Jesus when, in the Garden of Olives, He contemplated His approaching Passion and Death. Or it may call to mind the strokes of the hammer with which the soldiers nailed Him to the Cross.

In brief, whatever you suffer yourself, or see others undergo, is far short of the pains of body and soul that your Savior suffered during His Passion.

[Stone]

23: OTHER ADVANTAGEOUS USES OF THE SENSES IN DIFFERENT SITUATIONS


IT HAS BEEN POINTED OUT how one's mind may be elevated from the things of earth to those of Heaven that it may contemplate the varied mysteries concerning Christ. I shall continue and point out other subjects of meditation that will serve to satisfy the devotion of persons of diverse tastes. This will not only prove useful to the beginner, but also to those who are more instructed and advanced in the spiritual life. All of these do not follow the same method in striving for perfection, nor are they equally capable of deep contemplation.

Do not think that a variety of methods will create difficulties. Let discretion be your guide. Take the advice of a prudent director and obey his directions with great humility. This applies not only to what I am considering here, but also to what I shall say later on. A thing, attractive and esteemed by the world, should be regarded as more insignificant than the dirt under your feet. It falls infinitely short of what heaven promises, whither you should aspire with all your heart, despising the world's foolish interests.

When you look at the sun, think of your soul. Adorned with sanctifying grace, your soul is incomparably more resplendent and beautiful than the entire firmament-----but destitute of it, it is blacker than Hell itself. Lift up your heart, then, to Heaven when you gaze at the sky. Establish your right to an eternal dwelling place by guarding the integrity of that grace.

When you hear the song of the birds, think of the harmonies that sing Heaven's eternal hymn of praise to God, and beg the Master to make you worthy to join the heavenly choir in singing His praises throughout eternity. The charm and beauty of creatures should not deceive your judgment. The serpent is often concealed under enchanting appearances, seeking to poison and destroy the very life of your soul. Your very wrath will speak out: "Depart, cursed serpent, it is in vain that you hide for my destruction!" Then you will turn to God and say: "Blessed art Thou, O God! Thou hast discovered my enemy. He sought to destroy me, and Thou hast saved
me!"

Seek refuge in the wounds of your Crucified Savior. Completely absorbed in them, consider the overwhelming sufferings that divinity itself endured to rescue you from sin and to inspire you with an aversion for sensual pleasures.

Here is another means of estimating the attractiveness of created beauty. Take into consideration the changes that death will make in what now appears so charming. Each step a person takes is a reminder of the approach of death.

The swift flight of the bird, or the rushing torrent of a river, is slow when compared with the swiftness of human life.

A storm that destroys everything, a peal of thunder that shakes the earth, recall the day of judgment. They send us to our knees in adoration before God, beseeching Him to give us grace and sufficient time to prepare for our appearance before His infinite Majesty. If you desire, however, to make use of the innumerable incidents which occur in this life, the following method may be practiced. The sufferings brought by the heat, or cold, or any other inconvenience, the heavy weight of grief or sorrow, may be considered as the eternal decrees of Providence which sends suffering for your own good and proportions it to your strength. In this way, God's fatherly love and tenderness for you will become evident. It is apparent in the opportunities that He gives you to serve Him in the way that is most pleasing to Him.

Now that you are in a position to please Him more than ever, speak from the fullness of your heart and say: "It is the will of God that is accomplished in me. From all eternity God's love has chosen me to undergo this suffering today. May He be blessed forever!"  A firm conviction that all good thoughts come from God will lead you to thank the Father of light whenever these occupy your mind.

The promptings and inspiration of the Holy Spirit are to be seen in any religious book that you read. In the cross you will see the banner of Jesus Christ, your Captain. Realize that if you leave Him for just a moment, your most cruel enemies will seize you, but if you follow Him, you will be received, emblazoned with the medals of the victor, into the kingdom of Heaven.

When you see a statue of the Blessed Virgin, offer your heart to that Mother of mercy. Rejoice that she always observed the will of God perfectly, that she brought forth the Savior of the world and nourished Him with her milk. Thank her also for the favors and helps that she never refuses us in our spiritual combats.

The representations of the Saints will remind you of those valiant soldiers of Christ who, fighting courageously till death, have marked the road you must follow to someday share in their glory.

Each time the bell rings for the Angelus, make a short reflection on the words that precede each Hail Mary. The first consideration is thanksgiving to God for the message sent from Heaven, which began the work of our redemption. The second reflection is one of rejoicing with Mary because of the sublime dignity to which she was elevated by her own incomparably profound humility. The third sound of the bell will recall to our minds the Word, now made Man. And then we shall acknowledge the honor due His Blessed Mother and the Archangel Gabriel. A respectful inclination of the head is proper each time the bell is rung, but particularly at the third.

Now these are acts that may be performed at any time. Certain exercises which concern the mysteries of our Savior's Passion, and are more adapted to particular times of the day, as morning, noon, and night, will be treated later. But we must also frequently recall the sorrows that our Blessed Mother endured at that time, for only ingratitude could lead us to forget them.

At night consider the deep affliction that chaste and delicate Virgin felt at the bloody sweat and the seizure of her son Jesus in the garden, and all the agonies of her mind throughout the entire night.

In the morning feel with her the sorrows she suffered when she saw her beloved Son dragged before Pilate and Herod, condemned to death, and burdened with a heavy Cross.

Noon will bring the picture of the sword of grief that pierced the soul of this afflicted mother when she saw Him crucified, dying, His side pierced by a cruel lance. These reflections on the sorrows of the Blessed Virgin may be made from Friday evening to Saturday noon. The preceding meditations may be made at any time. External circumstances or certain occasions will suggest other things for your own particular devotion.

In conclusion, I offer a short resume of the best means of regulating your senses. Never permit love or hatred to enter your heart on purely human motives. Rather let the will of God direct your inclinations to embrace or reject the objects presented to your mind. You must be careful to note that, with regard to this great variety of practices recommended to regulate your senses, it is far from my intention that you should spend all of your time on them. Quite the contrary. Recollection and attachment to God should be your normal attitude. Your chief activity will be the interior conflict with your vicious inclinations and the performance of acts of the contrary virtues. These methods have been proposed that they may be used at the proper occasion.

It must not be imagined that a multiplicity of exercises will produce any real progress in devotion. Although they may be good in themselves, their improper use may only serve to confuse the mind, increase self-love and instability, and thus open a way to the illusions of the devil.

[Stone]

24: HOW TO GOVERN ONE'S SPEECH

WE MUST GIVE careful attention to our speech because of our tendency to speak on anything that is attractive to our senses. This inclination is rooted in a certain pride. We think that we know a great deal about things and, fond of our own conceptions, we do not hesitate to communicate them to others. We think the entire assembly should be attentive to us.

One could not easily enumerate all the evil consequences arising from uncontrolled speech.

In general, we may say that it occasions much loss of time; it is a certain sign of ignorance and shallowness; it usually involves detractions and lies, and cools the fervor of devotion. It reinforces our disorderly passions, and establishes a habit of loose and idle talk.

As a method of correcting this, I would suggest the following. Do not talk too much, either to those who do not readily listen to you, lest you bore them, or to those who enjoy hearing you, lest you be led into improper avenues of conversation.

Loud and dictatorial tones are not pleasing to the ear and only reveal your presumptuous ignorance.

One should speak of himself, of his accomplishments, of his relatives, only when compelled to do so. And then these should be discussed as briefly and modestly as possible. If you meet someone who talks only of himself, try to find a good reason to excuse him, but do not imitate him, though everything he says should serve only as an occasion for humiliation and self-accusation.

Speak willingly of God and His immense charity for us. But lest you fail to express yourself correctly, prefer to hear and treasure in your heart the words of others on this subject.

When worldly talk reaches your ears, do not let it touch your heart. If it is necessary for you to listen to it, to understand and comment on it, lift your heart to Heaven. There reigns your God, and from thence that Divine Majesty condescends to behold you, unworthy as you are. After you have decided what to say, eliminate some of it because, in the end, you will always discover that you have said too much.

Silence has a definite value in the spiritual warfare. Its observance is an assurance of victory. Generally speaking, it is accompanied by distrust of self and confidence in God, a greater desire for prayer, and facility in practicing virtue.

To arouse in yourself a love of silence consider the great advantages it offers and the numberless evils that spring from an unchecked loquacity. To become accustomed to infrequent speech, you should practice restraint even when you might be permitted to speak, unless this silence should be detrimental to yourself or to others. Unprofitable discourse is to be avoided. The company of God, His Saints and Angels, is to be preferred to that of man.

If you really have in mind at all times the war you have undertaken, you will hardly find time to breathe, much less to throw your energy away in silly, inane conversations.

[Stone]

25: THE SOLDIER OF CHRIST, RESOLVED TO FIGHT AND CONQUER HIS ENEMIES, MUST AVOID, AS FAR AS POSSIBLE, ANYTHING THAT INTRUDES UPON HIS PEACE OF MIND

OUR PEACE OF MIND when lost demands every possible exertion for its recovery. We actually never can lose it or cause it to be disturbed except through our own fault.

We must be sorry for our sins. But this sorrow must be calm and moderate. Our compassion for sinners and sadness at their destruction must be free of vexation and trouble, as it springs from a purely charitable motive.

The countless trials that crowd this life-----sickness, wounds, death, the loss of friends and relatives, plagues, war, fire, etc., which men, naturally averse to suffering, dread----- all these, through God's grace, may not only be received submissively from the hand of God, but can become occasions of joy. This is true if we view them as just punishments, inflicted on sinners, or as opportunities given the just to obtain merits.

These trials and events occur at the design of our Master; the severest tribulations of this life bring His will to our aid, so that we can march with a calm and tranquil soul. Any disquiet on our part is displeasing to God. For of whatever nature it may be it is always accompanied by some imperfection, and it always has a tendency towards self-love in one form or another.

Let there always be a vigilant sentinel in your soul which will discover anything that might trouble or disturb your conscience. At its first alarm, seize your weapons to defend yourself. Remember that all these evils, and a great many others, no matter how formidable their appearance, are but imaginary for they cannot deprive you of any real good. Consider this fact. Whether God decrees or permits these things for the reasons given above, or for others which we should certainly consider equitable, they are hidden from our comprehension.

You will find it greatly advantageous to preserve a calm mind through all the events in your life. Without it, your pious exercises will be fruitless.

I am convinced that, if the heart is troubled, the enemy is ever able to strike us, and as much as he wishes. Moreover, in that state we are not capable of discerning the true path to follow, the snares that must be avoided to attain virtue.

The enemy detests this peace. For he knows that this is the place where the spirit of God dwells, and that God now desires to accomplish great things in us. Consequently he employs his most devilish means to destroy this peace. He suggests various things that apparently are good. It is a trap; you will soon discover that these desires will destroy the peace of your heart.

As a remedy for this dangerous attack we must be on guard against any new desire seeking entrance into our heart. Never permit its entrance until you have completely submerged your self-love in offering this to God. Confess your ignorance and beg God to clarify the matter and show you whether this desire comes from Him or our enemy. If possible, you should have recourse to your spiritual director.

Even when we are convinced that this action is prompted by the Holy Spirit we should, nevertheless, defer its execution until our eagerness to do this has been mortified. Preceded by such a mortification a good work is more pleasing to God than when it is pursued too impetuously. It frequently happens that the performance of the act brings less merit than the mortification.

Through the rejection of evil desires, and the suspension of even the good ones until we have suppressed the motivations of self-love, we shall preserve perfect tranquility of mind.

It is also necessary to overcome a certain interior regret. Apparently coming from God, under the guise of remorse of conscience for past sins, it is, without doubt, the work of the devil. The following test will clearly point this out. Whenever this regret produces greater humility, when it increases our fervor in doing good works and our confidence in the Divine Mercy, we must receive it in a spirit of  gratitude as a gift from Heaven. But when it occasions anxiety, when it makes us disconsolate, slothful, fearful and slow to do our duty, we may certainly conclude that it has been suggested by the enemy, and should be disregarded.

It frequently happens, moreover, that our anxieties arise from the trials of this life. There are two preservatives against them.

First. The consequences of these trials must be considered. They may completely destroy our desire of attaining perfection, or they may destroy our self-love. The diminution of self-love, one of our greatest enemies, gives no cause for complaint. Such trials should be received with joyful thanksgiving as favors bestowed by God. If they incline us to swerve from the path of perfection, and make virtue repugnant, we must not be downhearted and lose our peace of mind. This will be considered later.

Second. Let us raise our hearts to God. Whatever He wills, without exception, should be received with the firm persuasion that every cross He wills to send shall prove an endless source of blessing, a treasure whose value one may not appreciate at the moment.

[Stone]

26: WHAT WE ARE TO DO WHEN WOUNDED

WHEN YOU REALIZE that you have been wounded by sin, whether through weakness or malice, do not lose your courage or become panic-stricken. Turn to God with a great and humble confidence saying: "See, O Master, what I am able to do. When I rely on my own strength, I commit nothing but sins."

Meditating on this, recognize the extent of your humiliation and express to our Lord your sorrow for the offense committed. With an unperturbed heart, indict your vicious passions, especially the one that has occasioned your fall, and confess: "O Lord, I would not have stopped at this had not Your goodness restrained me."

Give thanks to God, and more than ever give to Him the complete love of your heart. What generosity on His part! You have offended Him and, despite this, He extends His hand to prevent another fall. With your heart full of confidence in His infinite mercy, say to Him:. "O Master, show forth Thy Divinity and pardon me! Never permit me to be separated from Thee, deprived of Thy help; never permit me to offend Thee again!"

After you have done this, do not upset yourself by examining whether God has forgiven you or not. This is a complete loss of time, an outcropping of pride, a spiritual sickness, an illusion of the devil who seeks to harm you under cover of an apparently good act. Place yourself in the merciful arms of God, and plunge into your usual duties, as though nothing had happened.

The number of times during the day that you fall cannot shake the basis of a true confidence in Him. Return after your second, your third, your last defeat, with the same confidence. Each lapse will teach you greater contempt for your own strength, greater hatred for sin, and, at the same time, will give you greater prudence.

This will dismay your enemy because it is pleasing to God. The devil will be thrown into confusion, baffled by one he has so often overcome. As a result, he will bend every effort to induce you to change your tactics. He frequently succeeds when a strict watch is not kept over the tendencies of the heart. The efforts expended in conquering yourself must correspond to the difficulties encountered. A single performance of this exercise is not sufficient. It should be frequently repeated though but one fault has been committed.

Consequently, if you have fallen, if you are greatly perturbed and your confidence is shaken, you must first recover your peace of mind and confidence in God. Raise your heart to Heaven. Be convinced that the trouble that sometimes follows the commission of a fault is not so much a sorrow for having offended God, but is a fear of punishment.

The way to recover this peace is to forget, for the moment, your fault and to concentrate on the ineffable goodness of God and His burning desire to pardon the gravest sinners.

He uses every possible means to call the sinners back, to unite them entirely to Himself, to sanctify them in this life, and make them eternally happy in the next.

This consideration, or others of its kind, will bring peace back to your soul. Then you may reconsider the malice of your error in the light of what has been said above.

Finally, when you approach the Sacrament of Penance-----I advise you to do this frequently-----recall all of your sins and sincerely confess them. Reawaken your sorrow for having committed them, and renew your resolutions to amend your life in the future.

[Stone]

27: THE METHODS USED BY THE DEVIL TO TEMPT AND SEDUCE THOSE WHO DESIRE TO ACQUIRE VIRTUE,

AND THOSE WHO ARE STILL THE PRISONERS OF VICE

My BELOVED SON, never forget that the devil continually seeks your destruction. But his attacks against each soul are varied.

Before introducing you to some of his stratagems, we shall consider different types of persons in different situations.

There are some who are so overwhelmed by their sins that they never even consider the possibility of breaking their chains. Others want to free themselves from this slavery, but they do nothing to accomplish this.

Some think they are secure, and for that very reason are very far from being so.

Others, after attaining a high degree of virtue, fall all the more heavily.

In the following chapters these various types will be treated.

[Stone]

28: THE CUNNING DEVICES USED BY THE DEVIL TO DESTROY COMPLETELY THOSE HE HAS ALREADY DRAWN INTO SIN

WHEN THE DEVIL has enmeshed the soul in sin, he uses every means at his disposal to distract its attention from anything that would enable it to recognize the terrible condition into which it has fallen.

The devil is not content to stifle every inspiration from Heaven, and to suggest evil thoughts in their place. He endeavors to plunge it into new faults, either of the same or a more vicious nature by supplying dangerous opportunities to sin.

Thus the soul, deprived of Heavenly guidance, heaps sin upon sin, and hardens itself in its evil ways. Floundering in the mire, it rushes from darkness to darkness, from one pit to another, always moving farther from the path of salvation and multiplying sin upon sin, unless strengthened by an extraordinary grace from Heaven.

The most efficacious remedy against this evil is the willing reception of the Divine helps that will draw the soul from darkness to light, from vice to virtue. Let the soul cry out: "Lord, help me! Hasten to my relief! Do not leave me any longer in the darkness of sin and death!" Similar ejaculations should be frequently repeated.

If it is possible, one should immediately seek the advice of his confessor against the assaults of the enemy. If this is impossible, one should kneel before a crucifix, or beseech the Queen of Heaven for compassion and assistance.

Victory depends entirely on the diligent effort that is expended.