Chapter 7. Distractions and Aridities

1. Distractions

If, after having well prepared ourselves for mental prayer, as had been explained in a preceding paragraph, a distracting thought should enter, we must not be disturbed, nor seek to banish it with a violent effort; but let us remove it calmly and return to God.

Let us remember that the devil labors hard to disturb us in the time of meditation, in order to make us abandon it. Let him, then, who omits mental prayer on account of distractions, be persuaded that he gives delight to the devil. It is impossible, says Cassian, that our minds should be free from all distractions during prayer.

Let us, then, never give up meditation, however great our distractions may be. St. Francis de Sales says that if, in mental prayer, we should do nothing else than continually banish distractions and temptations, the meditation would be well made. Before him St. Thomas taught that involuntary distractions do not take away the fruit of mental prayer. [2, 2. q. 83, a. 13]

Finally, when we perceive that we are deliberately distracted, let us desist from the voluntary defect and banish the distraction, but let us be careful not to discontinue our meditation.

2. Aridities

The greatest pain of souls in meditation is to find themselves sometimes without a feeling of devotion, weary of it, and without any sensible desire of loving God; and with this is joined the fear of being in the wrath of God through their sins, on account of which the Lord has abandoned them; and being in this gloomy darkness, they know not how to escape from it, it seeming to them that every way is closed against them.

When a soul gives itself up to the spiritual life, the Lord is accustomed to heap consolations upon it, in order to wean it from the pleasures of the world, but afterwards, when He sees it more settled in spiritual ways, He draws back His hand, in order to make proof of its love, and to see whether it serves and loves God unrecompensed, while in this world, with spiritual joys. Some foolish persons, seeing themselves in a state of aridity, think that God may have abandoned them; or, again, that the spiritual life was not made for them; and so they leave off prayer, and lose all that they have gained.

In order to be a soul of prayer, man must resist with fortitude all temptations to discontinue mental prayer in the time of aridity. St. Teresa has left us very excellent instructions on this point. In one place she says, "The devil knows that he has lost the soul that perseveringly practices mental prayer." In another place she says, "I hold for certain that the Lord will conduct to the haven of salvation the soul that perseveres in mental prayer, in spite of all the sins that the devil may oppose."

 Again, she says, "He who does not stop in the way of mental prayer reaches the end of his journey, though he should delay a little." Finally she concludes, saying, "By aridity and temptations the Lord proves His lovers, Though aridity should last for life, let not the soul give up prayer: the time will come when all shall be well rewarded."

The Angelic Doctor says that the devotion consists not in feeling, but in the desire and resolution to embrace promptly all that God wills. Such was the prayer that Jesus Christ made in the Garden of Olives; it was full of aridity and tediousness, but it was the most devout and meritorious prayer that had ever been offered in this world. It consisted in these words: My Father, not what I will, but what Thou wilt.

Hence, never give up mental prayer in the time of aridity. Should the tediousness which assails you be very great, divide your meditation into several parts, and employ yourself, for the most part, in petitions to God, even though you should seem to pray without confidence and without fruit. It will be sufficient to say and to repeat: "My Jesus, mercy. Lord, have mercy on us." Pray, and doubt not that God will hear you and grant your petition.

 In going to meditation, never propose to yourself your own pleasure and satisfaction, but only to please God, and to learn what He wishes you to do. And, for this purpose, pray always that God may make known to you His will, and that He may give you strength to fulfill it. All that we ought to seek in mental prayer is, light to know, and strength to accomplish, the will of God in our regard.


Ah! my Jesus, it appears that Thou couldst do nothing more, in order to gain the love of men. It is enough to know that Thou hast wished to become man; that is, to become, like us, a worm. Thou hast wished to lead a painful life, of thirty-three years, amid sorrow and ignominies, and in the end to die on an infamous gibbet. Thou hast also wished to remain under the appearance of bread, in order to become the food of our souls; and how is it possible that Thou hast received so much ingratitude, even from Christians who believe these truths, and still love Thee so little? Unhappy me! I have hitherto been among those ungrateful souls; I have attended only to my pleasures, and have been forgetful of Thee and of Thy love. I now know the evil I have done; but I repent of it will my whole heart: my Jesus, pardon me. I now love Thee; I love Thee so ardently that I choose death, and a thousand deaths, rather than cease to love Thee. I thank Thee for the light which Thou givest me. Give me strength, O God of my soul! always to advance in Thy love. Accept this poor heart to love Thee. It is true that it has once despised Thee, but now it is enamored of Thy goodness; it loves Thee and desires only to love Thee. O Mary, mother of God, assist me: in thy intercession I place great confidence.


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