God Alone is the Proper Center of Human Love

God alone is the proper centre of love. God alone, in consequence of the exalted nature of his perfections, is the object, to which our highest affections can properly attach themselves. If God is not loved supremely, something else is, because the nature of love is such as to require some highest object. And if God is the centre, (an expression, which implies, that our love is essentially, if not absolutely proportioned to its object,) then he is so in such a degree and manner, that all other beings are regarded and loved in their relation to him. Being not only the highest or supreme object, but being so beyond any and all comparison with other objects, he is properly the centre of centres. Consequently, receiving all our springs of action from him, as the great object of our affections, we shall regard objects, so far as we are capable of understanding their nature, just as he regards them; we shall love what he loves; hate what he hates; rejoice in what he rejoices in.

The moment we get into this great and true Centre, every thing else falls into the right position. We love ourselves, and we love other beings just as God would have us; for we can neither approve nor disapprove, neither love nor hate, except as we receive the spring of movement from the great source. In any other position of mind, the influence of self will be felt. But in this, as the mind operates in perfect coincidence with the will of God, a will which never deviates from perfect rectitude, it can give no countenance to selfishness, which is always at variance with rectitude. 

The life of God in the soul and the life of self in the soul are entirely inconsistent with each other. Where God exists, as the supreme object, self is, and must be cast out. Sensuality ceases. All our appetites, and all our propensities and affections of whatever degree will, in that case, be properly regulated. And the grace of sanctification or holiness will pervade the whole inner man.

—The Life of Faith, Part 2, Chapter 4.

 

Loss and Sickness and Death

Reflections on
the Life of
Madame Jeanne de la Mothe Guyon.

---

God, in his dispensations, mingled judgments and mercies together.

Another circumstance, worthy of notice as occurring about this time, was the loss of a part of the property of the family. The revenues, accruing to the family from the Canal of Briare, which has already been mentioned, as having been completed by her husband's father, were very great. Louis Fourteenth, whose wars and domestic expenditures required large sums of money, took from them a part of the income arising from that source. The family, besides their usual place of residence in the country; had a valuable house in the city of Paris, in connection with which also a considerable sum of money was lost at this time; but in what way, or for what reason, is not stated. If the birth of a son tended to conciliate and to make things easy, the loss of property had a contrary effect. Her step-mother, who seems to have been an avaricious woman, was inconsolable at these losses; which, in the perversity of her mind, she made the occasion of new injuries and insults to her daughter-in-law, saying with great bitterness, that the family had been free from afflictions till she came among them, and that all their troubles and losses came with her.

Another circumstance worthy of notice, a little later in time, and having some bearing upon her religious tendencies, was a severe sickness which she had. This was in the second year of her marriage. The business of her husband kept him much in Paris; and at the time to which we now refer, the situation of his affairs was such as to require his presence there constantly. After much opposition on the part of her mother-in-law, she obtained her consent to leave their residence, which was a short distance out of the city, and to go for a time and reside there with him. But it is worthy of remark, that she did not obtain this consent, which could not well be withholden without an obvious violation of her rights, until she had called in the aid of her father, who insisted upon it.

She went to the Hotel de Longueville, where her husband staid. She was received with every demonstration of kindness from Madame de Longueville, and from the inmates of the house; and there were many things, notwithstanding the generally unpleasant position of her domestic relations, which tended to render her residence in the city agreeable.

While at the Hotel de Longueville she fell sick, and was reduced to great extremity. The prospect was, that she would soon die; and so far as the world was concerned, she felt that it had lost, in a great degree, its attractions, and she was willing to go. The priest who attended her, mistaking a spirit of deadness to the world, originating in part from her inability to enjoy it, for a true spirit of acquiescence in God's dispensations, thought well of her state. She seemed to him to be truly religious. But this was not her own opinion. She had merely begun to turn her eye, as it were, in the right direction.

"My sins were too present to my mind," she says, "and too painful to my heart, to permit me to indulge in a favorable opinion as to my acceptance with God. This sickness was of great benefit to me. Besides teaching me patience under violent pains, it served to give me newer and more correct views of the emptiness of worldly things. It had the tendency to detach me in some degree from self, and gave me new courage to suffer with more resignation than I had ever done."

But this was not all. Death had begun to make inroads in her family circle. Her paternal half-sister, who resided at the Ursuline Convent in Montargis, died, she informs us, two months before her marriage. To this sister, to whom she was exceedingly attached, she makes repeated references. Perhaps we know too little of her to speak with entire confidence. But she seems to have been a woman gentle in spirit and strong in faith, who lived in the world as those who are not of the world; and who, we may naturally suppose, died in the beauty and simplicity of Christian peace.

The loss of a sister, so deservedly esteemed and loved by Madame Guyon, could not possibly be experienced without making the earth less dear, and heaven more precious. And at the time of which we are now speaking, the second year of her marriage and the eighteenth year of her age, she experienced the separation of another strong tie to earth, by the loss of her mother.

“My mother departed this life," she remarks, "in great tranquillity of spirit, having, besides other virtues, been in particular very charitable to the poor. God, who seems to have regarded with favor her benevolent disposition, was pleased to reward her, even in this life, with such a spirit of resignation, that, though she was but twenty-four hours sick, she was made perfectly easy about everything that was near and dear to her in this world."

— edited from The Life of Madam Guyon Volume 1, Chapter 6,

The Inward Burning

Be PATIENT, let the fire consume,

Give God's interior burning room.

Make no resistance, let it blaze.

And self, in root and branch, erase.

The life of self hath long annoyed;

Thy hopes assail'd, thy joys destroy'd;

It poisons every inward sense ;

And FIRE alone can drive it thence.

The fiery trial gives distress;

But never wish its anguish less;

The pain thou feelest is a sign

Of flames from heaven, of fire divine.

Oh let it burn, till pride and lust,

And envy, creeping in the dust,

And wrong and crime, of every name,

Shall perish in the heavenly flame.

— from Christ in the Soul (1872) LXXVII.

The Guidance of Love

If thou wouldst be of heavenly mind,
Thy soul's great light no longer blind,
Then from thyself thy soul set free,
And soar in Love's great liberty.

As thou art now, thou dost not know,
Where it is best to stay or go;
But, once from selfish guidance freed,
Shalt learn, where truth and duty lead.

No longer dangers shalt thou fear;
But filled with hope and inward cheer,
Shalt see and shun with open eye
The pitfalls, that before thee lie.

From early youth to weary age, 

In all his earthly pilgrimage,
Shall truth. and guidance never part
From him, who hath the loving heart.

— Christ in the Soul (1872) LIX.

Leaving Our Prayers in God's Keeping

The desire of definite and specific answers [to prayer] naturally reacts upon the inward nature and tends to keep alive the selfish or egotistical principle. On the contrary, the disposition to know only what God would have us know, and to leave the dearest object of our hearts in the sublime keeping of the general and unspecific belief that God is now answering our prayers in his own time and way, and in the best manner, involves a present process of inward crucifixion, which is obviously unfavorable to the growth and even the existence of the life of self.

— edited from The Interior or Hidden Life (2nsd edition, 1844) Part 3, Chapter 9.

Peace and Holiness

We proceed further to say, in the consideration of the elements of true spiritual peace, that the degree of peace will correspond to the advancement of the soul in holi­ness. And, one reason of this, among others, is, that the new principle of holiness, when it has become fully engrafted and established in the soul, has all the attributes of a new nature. It certainly is not contrary either to the facts or the reason of the case, to speak of the ruling principle, in a soul which is fully united with God, as operating naturally. And natural action, that is to say, action flowing from nature, in distinction from that which originates from forced efforts of the will made against nature, — is, of course, easy, quiet, peaceful action. But it is necessary to give some explanations of this view.

That which acts naturally has a natural life. A natural life is that life which develops itself in accordance with the principles of its own nature, and which, in doing so, is true and harmonious to itself. The sinner, in his unregenerated state, lives and acts naturally in sinning; because that which he does is not only his own doing, but is done voluntarily and easily, and harmonizes with its own central principle of movement. The central principle in fallen man is self. The great law of selfishness, which requires him to place himself first, and God and humanity under him, regulates all his actions. From this principle, which operates as an internal and life-giving force, his actions flow out as constantly and as naturally as trees grow in a soil which is appropriate to them, and as waters flow from mountains to the ocean.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 9.

Inward Recollection Inhibits the Self

Another favorable result, connected with the habit of inward recollection, is, that, by confining the mind to the present moment, and retaining God in the position of a present counselor and guide, it prevents the exercise of reflex and selfish acts on the past, and also undue and selfish calculations for the future. Self, if we permit it, will either secretly or openly find nourishment every where; and every where, therefore, we are to fight against it, overcome it, slay it. When the past is gone and we are conscious that we have done  our duty in it, if we would not have the life of self imbibing strength from that source, we must leave it with God in simplicity of spirit; and not suffer it to furnish food either for vanity or disheartening regrets. We should avoid also all undue and selfish calculations for the future, such as continually agitate.and distract the minds of the people of the world; and indeed all thoughts and anticipations of a prospective character, which do not flow out of the facts and the
relations of the present moment, and which are not sanctioned by a present divine inspection.

Happy is the man who retains nothing in his mind, but what is necessary; and who only thinks of each thing just when it is the time to think of it; so that it is rather God, who excites the perception and idea of it, by an impression and discovery of his will which we must perform, than the mind's being at the trouble to forecast and find it. — Fenelon's Directions for a Holy Life.

To these important results, there can be no question, that the habit of inward recollection is exceedingly favorable.

— edited from The Interior or Hidden Life  (2nd Edition, 1844) Part 3, Chapter 7.

Indifference

Indifference to religion is a great evil. Indifference to SELF, (that is to say, indifference to our own interests considered as separate from those of God,) is a great good. Such is the nature of the human mind that we cannot be indifferent to every thing. To say, therefore, that we are indifferent to ourselves, if we properly recognize and feel the relations we sustain, and if we say it in a Christian spirit, is essentially the same thing as to say, that we possess a heart truly given to God. Self is forgotten, in order that God may be remembered; SELF is crucified in order that God may live in the soul.

— Religious Maxims (1846) CLXXIX.

All Christians Should Be Filled with the Holy Spirit

In the times of the Apostles, miraculous powers were connected with the descent and the fullness of the Spirit's operations. The gift of these powers seems to have had special reference to the circumstances of the times, and to have been temporary. But the infinitely greater blessing, the crowning work of the Holy Spirit, that of imparting to the soul the grace of assured or perfect faith and the attendant grace of perfect love, still remains.

Now; if the Holy Ghost came into the world to dwell with men, to take up his abode with them and to teach them, if he came to inspire within them the highest possible faith and love, and to procure to them the highest possible purity and peace, then it seems to me, that the object of the dispensation of the Holy Ghost is not, and cannot be completely realized, till it can be said of all Christians, as it was said anciently, that they are men full of the Holy Ghost. Till this is done, there is a resistance in the heart proceeding from the remaining life of self and from the inspiration and artifices of Satan, which ought not to be.

The Holy Spirit is ready, not only to advance, but entirely to accomplish the inward work, whenever the people of God are prepared, with childlike simplicity of spirit and without any reservation, to undergo his sharply searching and purifying agency. It is the spirit of SELF, showing itself in the forms of distrust and resistance, which obstructs this faithful, but friendly operation; which grieves the Spirit; and prevents his purifying the heart with the waters of the interior baptism.— Let the followers of Christ ponder well these important truths. Let them strive to keep in mind, that they can do nothing well, in the moral and religious sense of the terms, which is not prompted by the presence and suggestions of the Holy Spirit. And certainly that they cannot do ALL things well, bringing every emotion and passion into subjection, and walking always in the commandment of faith and love, without being "filled," as the Scriptures express it, with his efficacious agency.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 1.

The Natural Dispensation

The Holy Spirit is to be regarded as the appointed and effective renovator, guide, comforter, and teacher of the children of men. In the moral and religious world all good is from Him; and beyond the reach of his influence, and irrespective of his presence and operations, there is not and cannot be any thing, which is valuable or desirable.

There are some reasons for saying, that the dispensation of the Holy Spirit is precisely opposite and antagonistical, in its principles and results, to what may be called the natural dispensation, viz. the law of the natural heart, or the reign of SELF in the soul. Man, before his fall, had a true life in God. He did not live by his own vitality, and flourish upon his own stock. The power of God possessed its habitation in the center of his soul; a living, animating, purifying principle. If he possessed, as undoubtedly he did, what might properly be denominated natural ability, it was, nevertheless, natural ability, made alive, inspired, animated by an ability out of and above nature. It was enough for him to know and rejoice in the fact that God was the continuance, as well as the beginning of his inward life; that every good thought and good feeling, that all purified activity and divine strength, all holy love and all angelic aspirations, were from God, and from God alone. And his apostasy, as it seems reasonable to suppose, consisted in the alienation and dethronement of this inward divine power, and in the substitution of SELF instead of God.

In the language of another, "man broke off from his true CENTER, his proper place in God, and therefore the life and operation of God was no more in him. He was fallen from a life in God into a life of SELF, into an animal life of self-love, self-esteem, and self-seeking in the poor perishing enjoyments of this world. This was the natural state of man by the Fall. He was an apostate from God, and his natural life was all idolatry, where SELF was the great idol, that was worshiped instead of God." [William Law's Spirit of Prayer, Part I, Chap. 2d.]

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 1.

Unseen But Seen

He  doth not to our sight appear;
And yet the Christ, the King is here.
He is not seen by outward eye,
And yet we feel and know Him nigh.

In holy hearts He builds His throne;
By holy thoughts His presence known;
And most of all He makes His reign,
Where Love is life, where Self is slain.

Oh Life of love, oh Christ within!
A Life, without the stains of sin;
Unknown, unseen by outward sight,
We see Thee in the soul's clear light.

— Christ in the Soul (1872) XLII.

Good Planting

TEAR from thy heart the poisonous weed
Of self and sin, that's growing there;
And PLANT, instead, celestial seed;
And thus eternal fruitage bear.

Not by "the way side" shall it grow;
Not in a hard and rocky soil;
But where it shall not fail to know
The cultivator's tears and toil.

Plant in the good and honest heart;
Not tares, but heaven's celestial grain;
And pray the heavenly Father's art,
To give the sunshine and the rain.

And from that seed and sacred root,
The bud and flower thou soon shalt see;
The fragrant bloom, the golden fruit
Of Eden's bright, immortal tree.

— Christ in the Soul (1872) XXXIX.

Objections to the Idea of Inward Crucifixion

When a person has gone through the process of inward crucifixion in its entire length and breadth, the great spiritual result is the complete extinction of all selfishness and of all self-will: a result brought about by means of an entire and unchangeable consecration, attended by the inwardly operating and searching influences of the Holy Spirit; a result, which in the end is so minutely explorative, so thoroughly destructive of those inward influences which obstruct the presence of God in the soul, and withal so painful oftentimes, that it may well be termed the BAPTISM OF FIRE. It is by means of such a process of inward crucifixion, that the natural life dies; and the way is thus prepared for the true resurrection and life of Christ in the soul. 

Practical Guidelines for Conversation

We proceed to make a few brief practical remarks.

We should make it a general rule to avoid expressing ourselves in a very emphatic and passionate manner, and with a high tone of voice.  It is well understood, that such a method of outward expression reacts upon the mind, and has a tendency to produce an excited and inordinate state of the feelings within. And besides, it is generally unpleasant and unprofitable to the hearers. It will be noticed, that we are not speaking here of public occasions, in respect to which the rule must be adopted with its appropriate restrictions, but of conversation. And I think we may profitably add here, that the rule is capable of some extension. A truly consecrated person will not only be characterized by quietness of manner, so far as words and voice are concerned; but also in other outward respects.  His  countenance, his action, his general movement will be pervaded, in a great measure, by the same beautiful and Christ-like trait.

Solitude From Our Own Thoughts

The soul, in a state of spiritual solitude, is in a state of solitude or separation, also, from its own  thoughts. By its own thoughts are meant thoughts which are self-originated,  and have selfish ends. When all such thoughts, as well as all desires which are not from God, are extinct, the inward solitude is greatly increased.

Let it be remembered that the state of spiritual solitude does not exclude all thoughts from the mind; but only those which are its own,  which  are  self-originated, and which tend, therefore, to dissociate it from God. Accordingly, it does not exclude those thoughts, to what ever subjects they may relate, of which God may properly be regarded as the author. And it is proper to say here, in order to determine what thoughts are from God and what are not, that thoughts which are from God are characterized by this mark, in particular, that they always harmonize with the arrangements of his providence.  Thoughts, which arise from the  instigations of self, and not from a divine movement, are not in harmony with what God in his providential arrangements would desire and choose to suggest; but, on the contrary,  they busy themselves with recollections and images  of persons, things, and plans, which are wholly inconsistent with such arrangements. All conceptions of persons, things, and situations, all imaginations, all thoughts, and all reasonings, which, in coming in our own will, are out of harmony with the existing providential arrangements are not only not from God, but they constitute so many disturbing influences, which separate God from the soul. The evil is inexpressibly great. In the truly holy soul, which, after many temptations and hesitancies, is fully established in the way of holiness, thoughts so discordant and out of place are not permitted to enter. It stands apart, if one may so express it, constituting an unoccupied space, a closet shut up, a still and sacred seclusion, unapproachable to everything which comes unbidden by its great Master.

— edited from A Treatise on Divine Union (1851) Part 6, Chapter 10.

How Do We Come to Love God?

How can we obtain the basis of love which unites our will with God's will? How can we be made to possess that which we are not possessed of, by being made to love that which we do not love?  Especially as love, in that higher sense of the term which has been explained, is not human, but divine; not a thing created, but eternal.

The answer is, that God, in being a benevolent existence, necessarily loves to dispense his own nature, to enter into all hearts where there is a possibility of entrance, to pour out everywhere the radiance of his own brightness. What we have to do, then, is first to be emptied, in order that we may be filled; first to cease from self, that we may be recipients of that which is not self.

But how can we do this? Or how can we learn to do it? Daily, O man, is the Providence of God teaching thee, by perplexing human wisdom, by disappointing human efforts, and by showing, in a thousand ways, the blindness, the weakness, and the iniquity of selfishness. It is for this that thou art smitten. Sorrow is thy teacher. It is a hard lesson to learn, but still a necessary one, that a life out of the divine life is not life, but that the true life is from God. Our heavenly Father, in the infinite fulness of his nature, will pour out upon us the principle of holy love, as soon as we are ready to relinquish the opposing principle of self.

— edited from A Treatise on Divine Union (1851) Part 5, Chapter 4.

Holiness and Knowledge

Wouldst thou the key of knowledge hold,
And with its mighty touch unfold
The secret in its breast that lies,
Of earth's and heaven's mysteries?

Hast thou the sacred, strong desire,
To truth's bright summit to aspire;
And with the aspiration glow,
Which seeks to know; as angels know?

Oh, then, that key of knowledge gain,
By pride, and self, and passion SLAIN;
Oh, then, that height of vision win,
By LIFE to God, and DEATH to sin.

It is pollution of the mind,
Which makes its power of knowledge blind;
'Tis PURITY, which pours the light
Of heavenly vision on the sight.

— Christ in the Soul (1872) XIX.

The Misery of Hell

In the opposite of pure love, that is to say, in selfishness, as it develops itself in a future life, we find the great principle of moral discord, and also that, which constitutes the essential basis of the misery of hell. The misery of hell is not an accident; but just to the extent it is experienced at all, it is a permanent and necessary truth. Like every thing else it has its philosophy. Its leading element is love, terminating in self as the supreme object; in other words, it is supreme selfishness. This principle, wherever it exists and wherever it is transferred, necessarily carries with it the grand element of the world of woe. A being, who is supremely selfish, is necessarily miserable. The result does not depend upon choice or volition, but upon the nature of things. Instead of the principle of unity, which tends to oneness of purpose with other beings, and naturally leads to happiness, he has within him the principle of exclusion and of eternal separation. In its ultimate operation, if it is permitted permanently to exist, it necessarily drives him from every thing else, and wedges him closer and closer in the compressed circumference of his own personality. So that he is not only at variance with God and with all holy beings; but he is not at unity even with the devils themselves. The principle of love, terminating in self as the supreme object and exclusive of other objects, in other words, supreme selfishness makes him at war with all other beings; and it is impossible for him to be happy but in their destruction, which is also an impossibility. This is the true hell and everlasting fire.

— adapted from The Interior of Hidden Life (1844) Part 1, Chapter 12.

God is Love

Men make such idols as they choose,
And worship low before their throne;
But little know they what they lose,
By not enthroning LOVE alone.

Before great LOVE the angels bow,
Moving in radiant, joyful bands;
And Love, controlling here and now,
Unites our hearts, and joins our hands.

Remember, God himself is LOVE;
And is there other throne than His,
Who reigns below, who reigns above,
Supreme in truth, supreme in bliss?

Before celestial Love bow down;
All selfish deities remove;
Bright as the heavens shall be the crown
Of those, whose hearts are fill'd with LOVE.

— Christ in the Soul (1872) X.

Partial and Universal Love

There is a love; a love for one;
On one alone its blessings fall;
But heavenly love is like the sun;
It throws its golden light on ALL.

The love, which holy heaven imparts,
To narrow limits unconfin'd,
Extends the sympathy of hearts
To friends, to foes, to all mankind.

There's nothing which it calls its own;
In self it hath no power to live;
And 'tis by this its life is known,
That what it hath, it hath to give.

Oh holy Love! Oh heavenly Love!
To hearts of truth and virtue given;
The Love, that lives in hearts above;
The Love, that makes of earth a heaven.

— Christ in the Soul (1872) IX.