Recognizing the Spirit's Guidance: Tranquility

When we are led by the Holy Spirit, there will be a subdued, tranquil, and well regulated state of the natural sensibilities, in distinction from the moral sensibilities or conscience; that is to say, of the various appetites, the propensive principles, and the affections. It is well understood, that when we are led by the world or by Satan, the various natural propensities and affections, which constitute what we understand by the natural sensibilities, are, in general, ill regulated, agitated, and turbulent. A really worldly man is either externally, or internally, an agitated man; generally in movement and generally discordant with himself; resembling the troubled sea, and casting up to the surface of his spirit mire and dirt. On the contrary, he, who is led by the Holy Spirit, with the exception of those occasional agitations arising from  purely instinctive impulses, which do not recognize the control of reason and the will, is always subdued, patient, quiet.  His natural propensities, which, in persons who have not experienced the same grace, are so turbulent and violent, run peaceably and appropriately in the channels, which God has assigned to them.  His  natural  affections,  which so often become the masters and tyrants of the mind, submit to the authority of conscience and the will. The inroads and shocks of the heaviest afflictions pass over him, and leave his inward submission and his peace unbroken. A divine tranquility is written, upon the emotions and desires, upon the affections that linger upon the past, and upon the hopes that move onward to the future. In this respect, being under this divine and transcendent teaching, he is like his heavenly Father. The Infinite Mind is always tranquil.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 6.

Joy and Peace

Religious or sanctified joy, always bearing the stamp of deliberation and wisdom, always in keeping with that seriousness which naturally flows out of the truths and the responsibilities of religion, is entirely suited to the objects and occasions, on which it arises; so as to leave in the mind both the appearance and the fact of perfect tranquility; such as there is in God himself, who may be said to be always happy, always joyful, and yet to be always serious and unalterably tranquil. This joy seems to me to be often expressed in the Scriptures by the word PEACE; and is probably the precise state of mind, the delightful legacy of all true Christians, which the Savior had in view, when he said to his disciples, " PEACE I leave with you; MY peace I give unto you." Such a joy may be strong. In the language of Scripture, it may be "unspeakable and full of glory." But it is always calm and peaceful; and in this respect is entirely different from that excited and unprofitable intoxication of spirit, which is sometimes found to be experienced, and which so possesses and agitates the mind, that the will of God and our duty cannot be clearly perceived.

— The Interior or Hidden Life (1844) Part 1, Chapter 15.

True Spiritual Joy Brings Tranquility of Mind

Natural joy, especially when it is strong, to perplex the action of the perceptive and discriminating or judging powers. This is true of the natural emotions generally, when they are in an excited state. Any considerable agitation in that portion of our sensitive nature which is termed the Emotions, is commonly understood to be unfavorable to correct perception and judgment. A man, for instance, who is agitated with emotions of displeasure, of jealousy, or of fear, will find it difficult, while remaining, in such state of agitation, to go through successfully with an intricate train of mathematical or other reasoning. And the result will be the same, if he is considerably agitated with emotions of natural pleasure or joy. But true spiritual joy, when undisturbed by unfavorable influences from the physical system and unmixed with natural joy, leaves the mind tranquil, and the perceptive and discriminating faculties clear and effective in the highest degree. And these views seem to be confirmed by a consideration of the state of holy beings. All holy beings, there can be no doubt, experience true joy of heart; but in our reflections on their mental character and operations, it is certain, that we never conceive of them as having their minds clouded and their perceptive powers blunted by excessive emotion. The natural feelings, which are regulated with difficulty, continually run into excess; but this is never the case with those truly religious or gracious feelings, which are really inspired by the Holy Ghost. And, therefore, when it said of the disciples on a certain occasion, (Luke 24: 41,) that they "believed not for JOY," it is probable, that they experienced an excitement and confusion of mind, resulting from a mixture of natural joy with emotions of an holy kind.

— The Interior or Hidden Life (1844) Part 1, Chapter 15.

Natural Joy vs. Spiritual Joy

Natural joy and spiritual joy are different in their origin. Natural joy, which is sometimes denominated "the joy of the world," arises from natural causes; from physical or worldly good; from health, property, worldly influence, the indulgences of sense; from such causes, in a word, as we might suppose to exist and to produce joy within us, if we had no perception of a God and no knowledge of religion. Spiritual or gracious joy, which is spiritual or gracious in its origin, arises from the knowledge of spiritual objects, from the discharge of spiritual or religious duties, and from the inspiring agency of the Holy Ghost. And hence it is sometimes denominated the "joy of the Holy Ghost."

Again, natural joy, arising from natural principles, and unchecked and unregulated by gracious influences, has oftentimes a very powerful effect upon the physical system. And it is possible and even probable, that this may sometimes be the case with true spiritual or gracious joy; especially when the emotion is strong and immediately successive to a painfully depressed and suffering state of mind. And it is not unreasonable to suppose, that, in some cases, when powerful physical results are found to exist, that there may be a union or combination of natural and gracious emotion. But it is nevertheless true, that the natural tendency of spiritual joy, IN ITSELF CONSIDERED, and independently of any peculiar circumstances, is, in a remarkable degree, and much more so than that of mere natural joy, to produce a tranquilizing effect upon the mind and through the mind upon the physical system, and to promote soundness and regularity of action in both.

— The Interior or Hidden Life (1844) Part 1, Chapter 15.

The Importance of Mental Tranquility

The divine life, which in every stage of its existence depends upon the presence of the Spirit of God, places a high estimate on mental tranquility. It is no new thing to remark that the Holy Spirit has no congeniality with, and no pleasure in the soul, where strife and clamor have taken possession. If, therefore, we would have the Holy Spirit with us always, we must avoid and flee, with all the intensity of our being, all inordinate coveting, all envying, malice, and evil speaking, all impatience, jealousy, and anger. Of such a heart, and such only, which is calm as well as pure, partaking something of the self-collected and sublime tranquility of the divine mind, can it be said, in the truest and highest sense that it is  a TEMPLE FITTED FOR THE INDWELLING  OF  THE HOLY GHOST.

— Religious Maxims (1846) XL.