Difficulties

I. Distractions

COMPENDIUM

The difficulties frequently met with in meditation are:

  1. Distractions;
  2. Aridity;
  3. Illusions.

A distraction is a deviation of the soul from the object which ought to occupy its attention. There are two kinds of distractions, i.e., voluntary and involuntary. Distractions are voluntary:

  1. Directly, or in themselves, when we do not endeavor to banish them as soon as we perceive them;
  2. Indirectly, or in their causes, when we do not endeavor to remove the causes.

The chief causes of our distractions are:

  1. Satan;
  2. A want of preparation for meditation, especially of the habitual preparation;
  3. The natural levity of our mind;
  4. The multiplicity of our occupations.

While we cannot remove all these causes wholly, we must struggle against them and endeavor to diminish their sad effects. There are distractions which are unavoidable, however. Therefore, we should not be surprised at distractions, still less troubled or agitated. It suffices that we turn our mind back to our prayer as soon as we become aware of their presence.

Satan endeavors to distract us during meditation in order to make us lose the profit which he too well knows we derive from this holy exercise, and, if possible, to make us abandon it entirely.

Distractions are involuntary:

  1. When we have not caused them;
  2. When we are not aware of them;
  3. When, being aware of them, we do not entertain them freely.

Involuntary distractions are neither culpable nor even injurious. When dealing with them, we must make up our mind to meditate well; then, during the meditation, we must drive from our mind every distraction as soon as we perceive it.

To help banish distractions, we may:

  1. Humble ourselves for these wanderings of our mind, but without becoming troubled;
  2. Recall to our mind the presence of God, of the Blessed Virgin and of our Guardian Angel;
  3. Gaze at an object capable of fixing our attention, like the tabernacle, a crucifix, a pious picture, etc.;
  4. Ask God's help by ejaculatory prayers, and calmly endeavor to take up the subject of meditation again without ever becoming discouraged.

And if we were obliged to pass the entire time destined for meditation in this way, that would not in the least be a reason for becoming disheartened; such a meditation, which St. Francis de Sales calls the meditation of patience, would not on that account be less excellent. The meditation of patience good and meritorious, because the sincere will to do what is required for meditation is in itself already a good meditation, and insures all the fruits thereof; besides, the greater our efforts to overcome difficulties, the greater our merits.

CATECHISM

127. What difficulties are frequently met with in meditation?

The difficulties frequently met with in meditation are (1) distractions, (2) aridity, and (3) illusions.

128. What is a distraction?

A distraction is a deviation of the soul from the object which ought to occupy its attention.

129. How many kinds of distractions are there?

There are two kinds of distractions: (1) voluntary and (2) involuntary.

130. When are distractions voluntary?

Distractions are voluntary (1) directly, or in themselves, when we do not endeavor to banish them as soon as we perceive them, and (2) indirectly, or in their causes, when we do not endeavor to remove the causes.

131. What are the chief causes of our distractions?

The chief causes of our distractions are (1) Satan, (2) a want of preparation for meditation, especially of the habitual preparation, (3) the natural levity of our mind, and (4) the multiplicity of our occupations.

132. Can we remove all these causes?

No, we cannot remove them wholly, but we must struggle against them and endeavor to diminish their sad effects.

133. Are there, then, unavoidable distractions?

Yes, and we should not be surprised at or troubled by them; it suffices that we turn our mind back to our prayer as soon as we become aware of their presence.

134. Why does Satan endeavor to distract us during meditation?

In order to make us lose the profit which we derive from this holy exercise, and, if possible, to make us abandon it entirely.

135. When are distractions involuntary?

Distractions are involuntary (1) when we have not caused them, (2) when we are not aware of them, and (3) when, being aware of them, we do not entertain them freely.

136. Are involuntary distractions culpable?

They are neither culpable nor even injurious.

137. How must we act with regard to distractions?

We must make up our mind to meditate well; then, during the meditation, we must drive from our mind every distraction as soon as we perceive it.

138. What means may be employed to banish distractions?

To banish distractions, we may (1) humble ourselves for these wanderings of our mind, (2) recall to our mind the presence of God, of the Blessed Virgin and of our Guardian Angel, (3) gaze at a sacred object capable of fixing our attention, or (4) ask God's help by ejaculatory prayers.

139. If we were obliged to pass the entire time destined for meditation in this way, would that be a reason for becoming disheartened?

Not in the least; such a meditation, which St. Francis de Sales calls the meditation of patience, would not on that account be less excellent.

140. Why is the meditation of patience good and meritorious?

Because the sincere will to do what is required for meditation is in itself already a good meditation, and insures all the fruits thereof; besides, the greater our efforts to overcome difficulties, the greater our merits.

II. Aridity

COMPENDIUM

Aridity is a state in which the soul finds itself unable to produce the acts of meditation on account of lack of thought and sentiment. There are two kinds of aridity, i.e., voluntary (or culpable) aridity, and involuntary aridity. The ordinary causes of voluntary aridity are:

  1. Affection for sin;
  2. Habitual dissipation of the mind;
  3. Immortification of the passions, such as pride, egotism, sensuality, and lack of simplicity.

We must combat voluntary aridity in its very causes.

When suffering from involuntary aridity, we must, without permitting agitation or discouragement to lay hold of us, simply remember God's presence and try to make acts of faith, humility, confidence, and love, but especially acts of humble supplication, which, as we have seen, are always possible.

Even when prolonged, aridity cannot prevent our meditation from being excellent. The greatest Saints have gone through this painful ordeal. While in the state of aridity, we should remember:

  1. That virtue does not consist in tender affections, but in serving God with courage;
  2. That God tries by aridity more particularly those whom He loves;
  3. That aridity is a source of great spiritual profit.

We must, therefore, never give way to discouragement, for it would be dishonorable to God and detrimental to our soul.

CATECHISM

141. What is aridity?

Aridity is a state in which the soul finds itself unable to produce the acts of meditation on account of lack of thought and sentiment.

142. How many kinds of aridity are there?

There are two kinds of aridity: (1) voluntary (or culpable) aridity, and (2) involuntary aridity.

143. What are the ordinary causes of voluntary aridity?

The ordinary causes of voluntary aridity are (1) affection for sin, (2) habitual dissipation of the mind, and (3) immortification of the passions, such as pride, egotism, sensuality, and lack of simplicity.

144. How must we combat voluntary aridity?

We must combat it in its very causes.

145. What must be done when we suffer from involuntary aridity?

Without permitting agitation or discouragement to lay hold of us, we must simply remember God's presence and try to make acts of faith, humility, confidence, and love, but especially acts of humble supplication.

146. Can aridity, even when prolonged, prevent our meditation from being excellent?

Not at all; the greatest Saints have gone through this painful ordeal.

147. What truths should we recall to mind while in the state of aridity?

While in the state of aridity, we should remember (1) that virtue does not consist in tender affections, but in serving God with courage, (2) that God tries by aridity more particularly those whom He loves, and (3) that aridity is a source of great spiritual profit.

148. Must we, then, never give way to discouragement?

No, discouragement would be dishonorable to God and detrimental to our soul.

III. Illusions

COMPENDIUM

Illusions are false ideas which Satan endeavors to plant in our mind in order to make us eventually abandon meditation. Common illusion include:

  1. To believe that meditation is too difficult, and that we shall never succeed in performing it well;
  2. To believe that it is useless to apply ourselves to meditation, since we do not make any progress in virtue anyhow;
  3. To judge of the value of our meditation by the consolations or good sentiments we experience.

These illusions are false, for:

  1. Meditation, as has already been said and proved, is always possible and even easy for those who are animated with a good will.
  2. Meditation performed with a good will is necessarily attended by progress in virtue, though the progress may not be perceptible from day to day.
  3. We should judge the value of our meditations especially by the firm determination of our will to reform our lives, to be less selfish, to be more charitable, more submissive to God's holy will, more obedient, more pure, and more humble.

The difficulties of meditation, while burdensome, contribute to maintain us in humility, insure our progress in solid virtue, prevent remissness and illusions, and increase our merits.

CATECHISM

149. What are illusions?

Illusions are false ideas which Satan endeavors to plant in our mind in order to make us eventually abandon meditation.

150. Mention some illusions.

Common illusion include: (1) to believe that meditation is too difficult, and that we shall never succeed in performing it well, (2) to believe that it is useless to apply ourselves to meditation, since we do not make any progress in virtue anyhow, and (3) to judge of the value of our meditation by the consolations or good sentiments we experience.

151. Show the falsity of the first illusion.

Meditation, as has already been said and proved, is always possible and even easy for those who are animated with a good will.

152. Show the falsity of the second illusion.

Meditation performed with a good will is necessarily attended by progress in virtue, though the progress may not be perceptible from day to day.

153. In order to make plain the falsity of the third illusion, state by what we should judge of the value of our meditations.

We should judge the value of our meditations especially by the firm determination of our will to reform our lives, to be less selfish, to be more charitable, more submissive to God's holy will, more obedient, more pure, and more humble.

154. What benefits accrue to us from the difficulties of meditation?

The difficulties of meditation contribute to maintain us in humility, insure our progress in solid virtue, prevent remissness and illusions, and increase our merits.