It is my hope in posting this material that we can begin to seek the scriptures and prayer in a way that would have to greatest benefit to our spiritual formation and development. Much is to be learned from these ancient sources that has often been overlooked. It is time to seek maturity and pull out the bones and eat the vast amounts of meat that have been left to us by the historic, Christian tradition. There will be more chapters to follow in the next few weeks and after this a final reflection piece.
Citation: Chastel, Guigues du, www.fisheaters.com, http://www.fisheaters.com/guigo.html, Accessed on Tuesday, March 10, 3pm CST
Guigues du Chastel (also known as "Guigo de Castro" or "Guigo II"), A.D. 1083/4 - 27 July 1136-8, was a Carthusian monk who became the fifth prior of the Grande Chartreuse. He formally outlined the classic method of Lectio Divina in his letter to Brother Gervase. This letter, below, is also known as Scala Claustralium or Scala Paradisi.
The Fourth Chapter:
Of the Third and Fourth Rungs: Prayer and Contemplation
Then when we see that to the knowing or to the feeling of this wisdom we may not come nor reach by ourselves, and the more we think to travail to climb there, the more we see what the Godhead does, then we see our strength and our intelligence are nought, and we begin to know ourself, and as a poor needy wretch we humble ourself and fall down meekly with a lowly heart to pray, and say,
'Lord, you will not be seen, but by those who are clean of heart. I have done what is in me to do, read and thought deeply and searched what it is and in what manner I might best come to this cleanness that I might somewhat know you. Lord, I have sought and thought with all my poor heart; and, Lord, in my meditation the fire of desire kindles to know you, not only the bitter bark without, in feeling and tasting in my soul. Lord, this worthiness I ask not for myself, * for I am wretched and sinful and most unworthy than all others. But as much, Lord, as the puppy eats of the crumbs that fall from the board of the lord, I ask of the heritage that is to come one drop of the heavenly joy to comfort my thirsty soul that burns in love-longing to you'.
With these and other such desires the heart is enflamed. God is called and prayed as the dear spouse that is to come to this mourning soul that languishes in love. What does God then, whose help is ever upon the righteous and our ear at our prayer? He doesn't wait until the prayer is fully ended, but he pierces in the midst of the burning desire of that thirsty soul, and with a secret balm of heavenly sweetness softens the soul and comforts it, and makes it be so overcome with delight and joy that it forgets all earthly things for that hour, and he makes it to lose itself in wonder, as if it were dead from knowing ourself. And as in fleshly works we are so overcome that we lose the guidance of reason and so become all fleshly, right so in the ladder of contemplation our fleshly stirrings are so cancelled out that the flesh does not win over the spirit but is become all spiritual.
But, Lord, by what thing may we know when you do this, and what is the token of your coming? Are sighs and tears the messengers of this liking and comfort? And if it be so, it seems marvellous, it seems uncommon, that comfort comes with sighs and joy with tears. And it seems they should not be called tears, but a heavenly dew that comes from above, that moistens without, and cleanses the soul within, as comes about in the sacrament of baptism. The outer washing with tears means the inner washing. They are innocent tears, through which outer washing the inner spots are taken away, and the fire of sin is quenched. Blessed are those who weep thus, for Christ says of them they shall laugh. In these tears the soul recognizes God, its true Spouse. This is the solace your loving Spouse gives to you, sighs mingled with tears. But, dearworthy Lord, since these sighs and these tears are so sweet that come from you and liking of great joy, what joy, Lord, and comfort shall your lovers and your chosen have of you when they shall know you and see you as you are! But how of a thing that is so hidden and so unknown can we speak to others that they may understand, since none can understand it unless they have felt it, as those to whom God has sent to a joy and liking of him as to taste here what kind he is and shall be in sweetness to his lovers without end? For all that men read and may hear in books that ought to be read, is unsavoury, unless the heart understands it.
