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of <he Holy Ghost, and the preaching of the Gospel. Those mysteries may also be the subject of medita- tion for beginners and for those in a state of progress, but in a peculiar manner they belong to the perfect. Union with God belongs substantially to all souls in a state of grace, but it is in a special manner the dis- tinguishing characteristic of those in the unitive way or in the state of the perfect.

It is in this state that the gift of contemplation is imparted to the soul, though this is not always the case; because many souls who are perfect in the uni- tive way never receive in this life the gift of contem- plation and there have been numerous samts who were not mystics nor contemplatives, and who never- theless excelled in the practice of heroic virtue. Souls, however, who have attained to the unitive state have consolations of a purer and higher order than others, and are more often favouredby extraordinary graces; and sometimes with the extraordinary phenomena of the mystical state, such as ecstasies, raptures, and what is known as the prayer of union. The soul is not, however, in this state always free from desola- tions and passive purgation. St. John of the Cross tells us that the purification of the spirit usually takes place after the purification of the senses. The night of the senses being over, the soul for some time en- joys, according to this eminent authority, the sweet delights of contemplation; then, perhaps when least expected, the second night comes, far darker and far more miserable than the first, and this is called by him the purification of the spirit, which means the purification of the interior faculties, the intellect and the will. The temptations which assail the soul in this state are similar in their nature to those which afflict souls in the illuminative way, only more ag- gravated, because felt more keenly; and the with- drawal of the consolations of the spirit which they have already experienced is their greatest affliction. To these trials are added others, peculiar to the spirit, which arise from the intensity of their love for God, for Whose possession they thirst and long. "The fire of Divine love can so dry up the spirit and enkindle its desire for satisfying its thirst that it turns upon itself a thousand times and longs for God in a thousand ways, as the Psalmist did when he said: For Thee my soul hath thirsted; for Thee my flesh, O how many ways" (St. John of the Cross, op. cit. infra, bk. II, xi). There are three degrees of this species of sufTering designated by mystical writers as the "inflammation of love", the "wounds of love", and the "languor of love".

Spiritd.\l States of Consolation and Deso- lation. — Consolation and desolation may be said to be phases of the various states or stages of the spiritual life, rather than distinct states in themselves. The character or permanence does not usually belong to them. They succeed each other, as a rule, and devout souls have to experience both the one and the other, but as they may have sometimes a long period of consolation or desolation the term slates may be used in a wide sense when treating of them. Speaking in a general sense, the state of consolation is that in which the soul enjoys a spiritual sense or impres- sion of close union and intimate converse with God. The state of desolation, on the contrary, is that in which the soul feels itself as it were abandoned by God. Consolation and desolation may be more easily understood when considered in opposition to each other.

Consolation. — In the spiritual order consolation is of three kinds. The first kind, which is known as "sen- sible consolation", is that which hsis its beginning and is felt chiefly in the senses or sensible faculties. It consists in sensible devotion and a feeling of fer- vour arising from the consideration of God's goodness vividly represented to the mind and heart; or from the external aids and ceremonies of the Church. It is

not to be disregarded on this account because it leads us finally to good. St. .■Mphonsus says: "Spiritual consolations are gifts which are nmch more precious than all the riches and honours of the world. And if the sensibility itself is aroused, this completes our devotion, for then our whole being is united to God and tastes God" (Love for Jesus, xvii). The second kind of consolation, which is often the result of the first, and usually remains with the third, is charac- terized by a facility and even delight m the exercise of the virtues, especially the theological virtues. St. Ignatius says that any increase of faith, hope, and charity may be called a consolation (Rule 3 for the discernment of spirits). By this kind of consolation the soul is raised above the sensible faculties; and, in the absence of sensible consolation, truth is perceived at a glance, faith alone operating, enlightening, sus- taining, and directing the soul, and fervour of the will succeeds to sensible fervour. We should be thankful to God for consolations of this kind and pray for their continuance, and it is these we ask for in the prayer "En ego" usually recited after Communion. The third kind of consolation affects the higher faculties of the so\d, namely the intellect and the will, and in a more perfect way than the second. It consists in special tranquillity and peace of soul, and is the result of the firm determination of the will to live for God with entire confidence in His grace. It is present when, as St. Ignatius says, "the soul bums with the love of its Creator, and can no longer love any crea- ture except for His sake" (Rule 3 for the discernment of spirits). The soul is conscious of its happiness, even though the inferior and sensible faculties may be depressed and afflicted. This is the most perfect kind of all, and it is not often exT^erienced except by the perfect. As the first kind is said to belong to beginners in the way of perfection, the second to those making progress, so the third is said to belong to the perfect.

Desolation. — Spiritual desolation means the feeling of ab.andonment by God, and of the absence of His grace. This feeling of estrangement may arise from various causes. It may be the result of natural dis- position or temperament, or of external circum- stances; or it may come from the attacks of the devil; or from God Himself when for our greater good He withdraws from us spiritual consolation. In con- tradistinction to consolation spiritual desolation may be of three kinds. The first is called sensible desola- tion and is the opposite of sensible consolation. It includes aridities, dissipation of mind, weariness, and disgust in the exercises of piety; and it is often ex- perienced by beginners in the practice of mental prayer. It may co-exist with consolation of a higher order, just as, in the natural order, we may feel pain of body and joy of soul at one and the same time. The second kind of desolation affects the intellect and will, and consists in the privation of the feeling of the presence of the supernatural virtues as described by St. Teresa in her Life (ch. .xxx). This trial is ex- tremely severe, but if generously accepted and pa- tiently endured, it may be turned into great merit, and many fruits of sanctity will be the result. (See Letter of St. Francis of Sales to S. Jane Frances de Chantal, 28 March, 1612.) The third kind of desola- tion is still more severe. It is a darkening of the mind and a feeling of abandonment so great that the soul is tempted to distrust concerning salvation antl is tormented by other terrible tlioiights against faith, against purity, and even by blasphemous thoughts — the most painful experience which a holy soul ha.-* to endure (.see St. John of the Cross, op. cit. infra, bk. I, ch. xiv). It would be a great mistake to imagine that spiritual desolation arrests progress in virtue or en- feebles the spirit of ferv-our. On the contrary-, it af- fords occasion of heroic virtue and of absolute detach- ment from sensible pleasure, whether natural or