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Chapter 22

Mary spoke: ”It is written that 'if you would be wise you should learn wisdom from a wise person.' Accordingly, I give you the figurative example of a man who wanted to learn wisdom and saw two teachers standing before him. He said to them: 'I would really like to learn wisdom, if only I knew where it would lead me and of what use and purpose it is.' One of the teachers answered: 'If you would follow my wisdom, it will lead you up a high mountain along a path that is hard and rocky underfoot, steep and difficult to climb. If you struggle for this wisdom you will gain something that is dark on the outside but shining on the inside. If you hold onto it, you will secure your desire.

Like a circle that spins around, it will draw you to itself more and more, sweetly and ever more sweetly, until in time you are imbued with happiness from every side.' The second teacher said: 'If you follow my wisdom, it will lead you to a lush and beautiful valley with the fruits of every land. The path is soft underfoot and the descent is little trouble. If you persevere in this wisdom, you will gain something that is shiny on the outside, but when you want to use it, it will fly away from you. You will also have something that does not last but ends suddenly. A book, too, once you have read it through to the end, ceases to exist along with the act of reading, and you are left idle.'
When the man heard this, he thought to himself: 'I hear two amazing things. If I climb up the mountain, my feet get weak and my back grows heavy. Then, if I do obtain the thing that is dark on the outside, what good will it do me? If I struggle for something that has no end, when will there be any consolation for me? The other teacher promises something that is radiant on the outside but does not last, a kind of wisdom that will end with the reading of it. What use do I have of things with no stability?' While he was thinking this in his mind, suddenly another man appeared between the two teachers and said: 'Although the mountain is high and difficult to climb, nevertheless there is a bright cloud above the mountain that will give you comfort.
If the promised container that is dark on the outside can somehow be broken, you will get the gold that is concealed within and you will be in happy possession of it forever.' These two teachers are two kinds of wisdom, namely the wisdom of the spirit and the wisdom of the flesh. The spiritual kind involves giving up your self-will for God and aspiring to the things of heaven with your every desire and action.

It cannot be truly called wisdom if your actions do not accord with your words. This kind of wisdom leads to a blessed life. But it involves a rocky approach and a steep climb, inasmuch as resisting your passions seems a hard and rocky way. It involves a steep climb to spurn habitual pleasures and not to love worldly honors. Although it is difficult, yet for the person who reflects on how little time there is and how the world will end and who fixes his mind constantly on God, above the mountain there will appear a cloud, that is, the consolation of the Holy Spirit.

A person worthy of the Holy Spirit's consolation is one who seeks no other consoler but God. How would all the elect have undertaken such hard and arduous tasks, if God's Spirit had not cooperated with their goodwill as with a good instrument? Their good will drew this Spirit to them, and the divine love they had for God invited it, for they struggled with heart and will until they were made strong in works.
They won the consolation of the Spirit and also soon obtained the gold of divine delight and love that not only made them able to bear a great many adversities but also made them rejoice in bearing them as they thought of their reward. Such rejoicing seems dark to the lovers of this world, for they love darkness. But to the lovers of God it is brighter than the sun and shines more than gold, for they break through the darkness of their vices and climb the mountain of patience, contemplating the cloud of that consolation that never ends but begins in the present and spins like a circle until it reaches perfection. Worldly wisdom leads to a valley of misery that seems lush in its plenty, beautiful in reputation, soft in luxury. This kind of wisdom will end swiftly and offers no further benefit beyond what it used to see and hear.
Therefore, my daughter, seek wisdom from the wise one, I mean, from my Son! He is wisdom itself from whom all wisdom comes. He is the circle that never ends. I entreat you as a mother does her child: love the wisdom that is like gold on the inside but contemptible on the outside, that burns inside with love but requires effort on the outside and bears fruit through its works. If you worry about the burden of it all, God's Spirit will be your consoler.
Go and keep on trying like someone who keeps going on until the habit is acquired. Do not turn back until you reach the peak of the mountain! There is nothing so difficult that it does not become easy through steadfast and intelligent perseverance. There is no pursuit so noble at the outset that it does not fall into darkness by not being brought to completion. Advance, then, toward spiritual wisdom! It will lead you to physical toil, to despising the world, to a little pain, and to everlasting consolation. But worldly wisdom is deceitful and conceals a sting. It will lead you to the hoarding of temporary goods and to present prestige but, in the end, to the greatest unhappiness, unless you are wary and take careful precautions.”

The glorious Virgin's words explaining her humility to her daughter, and about how humility is likened to a cloak, and about the characteristics of true humility and its wonderful fruits.

      1. Chapter 23

“Many people wonder why I speak with you. It is, of course, to show my humility. If a member of the body is sick, the heart is not content until it has regained its health, and once its health is restored the heart is all the more gladdened. In the same way, however much a person may sin, if he turns back to me with all his heart and a true purpose of amendment, I am immediately prepared to welcome him when he comes. Nor do I pay attention to how much he may have sinned but to the intention and purpose he has when he returns.

Everyone calls me 'Mother of mercy.' Truly, my daughter, the mercy of my Son has made me merciful and the disclosure of his mercy has made me compassionate. For that reason, that person is miserable who, when she or he is able, does not have recourse to mercy. Come, therefore, my daughter, and hide yourself beneath my cloak! My cloak is contemptible on the outside but very useful on the inside, for three reasons. First, it shelters you from the stormy winds; second, it protects you from the burning cold; third, it defends you against the rain-showers from the sky.
This cloak is my humility. The lovers of the world hold this in contempt and think that imitating it is a silly superstition. What is more contemptible than to be called an idiot and not to get angry or answer in kind? What is more despicable than the giving up of everything and being in every way poor? What seems sorrier to worldly souls than to conceal one's own pain and to think and believe oneself unworthier and lowlier than everyone else? Such was my humility, my daughter. This was my joy, this my one desire. I only thought of how to please my Son. This humility of mine was useful for those who followed me in three ways.
First, it was useful in pestilent and stormy weather, that is, against human taunts and scorn. A powerful and violent storm wind pounds a person from all directions and makes him freeze. In the same way, taunting easily crushes an impatient person who does not reflect on future realities; it drives the soul away from charity. Anyone carefully studying my humility should consider the kinds of things I, the Queen of the universe, had to hear, and so he should seek my praise and not his own.
Let him recall that words are nothing but air and he will soon grow calm. Why are worldly people so unable to put up with verbal taunts, if not because they seek their own praise rather than God's? There is no humility in them, because their eyes are made bleary by sin. Therefore, although the written law says one should not without due cause give one's ear to insulting speech or put up with it, still it is a virtue and a prize to listen patiently to and put up with insults for the sake of God.
Second, my humility is a protection from the burning cold, that is, from carnal friendship. For there is a kind of friendship in which a person is loved for the sake of present commodities, like those who speak in this way: 'Feed me for the present and I will feed you, for it is no concern of mine who feeds you after death! Give me respect and I will respect you, for it does not concern me in the least what kind of future respect there is to come.' This is a cold friendship without the warmth of God, as hard as frozen snow as regards loving and feeling compassion for one's fellow human being in need, and sterile is its reward.
Once a partnership is broken up and the desks are cleared away, the usefulness of that friendship immediately disappears and its profit is lost. Whoever imitates my humility, though, does good to everyone for the sake of God, to enemies and friends alike: to his friends, because they steadily persevere in honoring God; and to his enemies, because they are God's creatures and may become good in the future.
In the third place, the contemplation of my humility is a protection against rain-showers and the impurities coming from the clouds. Where do clouds come from, if not from the moisture and vapors coming from the earth? When they rise to the skies due to heat, they condense in the upper regions and, in this way, three things are produced: rain, hail, and snow. The cloud symbolizes the human body that comes from impurity. The body brings three things with it just as clouds do. The body brings hearing, seeing, and feeling. Because the body can see, it desires the things it sees. It desires good things and beautiful forms; it desires extensive possessions.
What are all these things if not a sort of rain coming from the clouds, staining the soul with a passion for hoarding, unsettling it with worries, distracting it with useless thoughts and upsetting it over the loss of its hoarded goods? Because the body can hear, it would fain hear of its own glory and of the world's friendship. It listens to whatever is pleasant for the body and harmful to the soul. What do all these things resemble if not swiftly melting snow, making the soul grow cold toward God and blear-eyed as to humility?
Because the body has feeling, it would fain feel its own pleasure and physical rest. What does this resemble if not hail that is frozen from impure waters and that renders the soul unfruitful in the spiritual life, strong as regards worldly pursuits and soft as regards physical comforts? Therefore, if a person wants protection from this cloud, let him run for safety to my humility and imitate it. Through it, he is protected from the passion for seeing and does not desire illicit things; he is protected from the pleasure of hearing and does not listen to anything that goes against the truth; he is protected from the lust of the flesh and does not succumb to illicit impulses.
I assure you: The contemplation of my humility is like a good cloak that warms those wearing it; I mean those who not only wear it in theory but also in practice. A physical cloak does not give any warmth unless it is worn. Likewise, my humility does no good to those who just think about it, unless each one strives to imitate it, each in his own way. Therefore, my daughter, don the cloak of humility with all your strength, since worldly women wear cloaks that are a proud thing on the outside but are of little use on the inside. Avoid such garments altogether, since, if the love of the world does not first become abhorrent to you, if you are not continually thinking of God's mercy toward you and your ingratitude toward him, if you do not always have in mind what he has done and what you do, and the just sentence that awaits you in return, you will not be able to comprehend my humility.
Why did I humble myself so much or why did I merit such favor, if not because I considered and knew myself to be nothing and to have nothing in myself? This is also why I did not seek my own glory but only that of my Donor and Creator. Therefore, daughter, take refuge in the cloak of my humility and think of yourself as a sinner beyond all others! For, even if you see others who are wicked, you do not know what their future will be like tomorrow; you do not even know their intention or their awareness of what they are doing, whether they do it out of weakness or deliberately. This is why you should not put yourself ahead of anyone and why you must not judge anyone in your heart.”

The Virgin's exhortation to her daughter, complaining about how few her friends are; and about how Christ speaks to the bride and describes his sacred words as flowers and explains who the people are in whom such words are to bear fruit.

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