In case you should think there is little gain to be derived from practising vocal prayer perfectly, I must tell you that, while you are repeating the Paternoster or some other vocal prayer, it is quite possible for the Lord to grant you perfect contemplation. In this way His Majesty shows that He is listening to the person who is addressing Him, and that, in His greatness, He is addressing her, by suspending the understanding, putting a stop to all thought, and, as we say, taking the words out of her mouth, so that even if she wishes to speak she cannot do so, or at any rate not without great difficulty.

Such a person understands that, without any sound of words, she is being taught by this Divine Master, Who is suspending her faculties, which, if they were to work, would be causing her harm rather than profit. The faculties rejoice without knowing how they rejoice; the soul is enkindled in love without understanding how it loves; it knows that it is rejoicing in the object of its love, yet it does not know how it is rejoicing in it. It is well aware that this is not a joy which can be attained by the understanding; the will embraces it, without understanding how; but, in so far as it can understand anything, it perceives that this is a blessing which could not be gained by the merits of all the trials suffered on earth put together. It is a gift of the Lord of earth and Heaven, Who gives it like the God He is. This, daughters, is perfect contemplation.

You will now understand how different it is from mental prayer, which I have already described, and which consists in thinking of what we are saying, understanding it, and realizing Whom we are addressing, and who we are that are daring to address so great a Lord. To think of this and other similar things, such as how little we have served Him and how great is our obligation to serve Him, is mental prayer. Do not think of it as one more thing with an outlandish name and do not let the name frighten you. To recite the Paternoster and the Ave Maria, or any other petition you like, is vocal prayer. But think how harsh your music will be without what must come first; sometimes even the words will get into the wrong order. In these two kinds of prayer, with God's help, we may accomplish something ourselves. In the contemplation which I have just described we can do nothing. It is His Majesty Who does everything; the work is His alone and far transcends human nature.

I described this as well as I was able in the relation which I made of it, as I have said, so that my confessors should see it when they read the account of my life which they had ordered me to write. As I have explained all this about contemplation at such length, therefore, I shall not repeat myself here and I am doing no more than touch upon it. If those of you who have experienced the happiness of being called by the Lord to this state of contemplation can get this book, you will find in it points and counsels which the Lord was pleased to enable me to set down. These should bring you great comfort and profit -- in my opinion, at least, and in the opinion of several people who have seen it and who keep it at hand in order to make frequent use of it. I am ashamed to tell you that anything of mine is made such use of and the Lord knows with what confusion I write a great deal that I do. Blessed be He for thus bearing with me. Those of you who, as I say, have experience of supernatural prayer should procure the book after my death; those who have not have no need to do so but they should try to carry out what has been said in this one. Let them leave everything to the Lord, to Whom it belongs to grant this gift, and He will not deny it you if you do not tarry on the road but press forward so as to reach the end of your journey.