Can ecstasy be prepared for? Yes, if we have courage to aspire to it, it can be prepared for by a contemplation of Him in which, to commence with, the Will, Mind, and heart, in great activity of love, send forth all their powers towards God: then for love's sake being glad and willing to become nothing, and becoming, as it were, dead to themselves and all interests and desires usual to them, by Act of God their normal living is then taken over into a greater living. Then He comes.
And when He comes the Reason does not receive Him, but that certain small part, little more than a point in the soul receives Him.
Apart from the joy of it, what is the true value of ecstasy to him to whom it is granted? It raises him above Faith into Certitude. The peace and strength given by Certitude are such that Joy is neither here nor there, the soul can wait for it, because, no matter what may afterwards happen to such a one, he remembers, and remains once and for all aware, that God Is, and that He can be Known: he learns also a new knowledge, but cares nothing for this because it is knowledge or because it is power, but because it brings him nearer to his God.
Having once learnt the knowledge that comes by ecstasy alone, truth to tell, the soul would be content to receive no further ecstasy in flesh; but, intoxicated with love and worship, she best enjoys herself doing all the giving, for when He comes and gives He bursts down all her doors and, under the awful stress of Him, the soul hardly knows how to endure either Himself or herself.
Life in this world is a life for spiritual weaklings. Our eternal Self is an Intelligence, a Desire, and a Will, and the life we live with it is no idle, torpid, confined living such as we have here, but is a living in Liberty, without limit, restriction, fatigue, or satiety; in it word thoughts and thinking are superseded; by comparison to it even the highest thought-achievements of men, their noblest aspirations, appear like the sand-castles of children. Ravished at such further revelations of the Genius of God, the soul at last knows satisfaction. It requires perfection in order to be permanently operative, because only in perfection is Freedom found, and because for the living of it nothing can remain but such Essentials of the soul as cannot be dispersed. It is a measureless Generosity and an ecstasy of Receiving and Giving. To say that purity and perfection are required for this living is no mere arbitrary dictum, but a scientific fact: the impure, imperfect soul finds herself unable in perfect liberty and freedom to expand to interaction with the Divine Activity. When the process of Return is sufficiently completed and, being still in flesh, we enter for a brief time this living, Reason, Pain and Evil, Yesterday and To-morrow disappear. Reason is gathered up into, and superseded by, the spiritual and wordless Intelligence: Pain and Evil, their part and work accomplished, are dispersed and banished into the mists of darkness.
So the soul may learn even from this world something of the mystery of the Depths of God. She may enter into the happiness of Union with the Three in One: the One Whom in a state of glory yet to come she may Behold. But beyond This of Him which He will allow her to Behold, beyond This of Him in which she may repose in bliss, and beyond this Repose which He wills her to know of Him, He shows her that yet more of Him Is which He will share—heights of Felicity beyond all measure, holding the soul till she must pray Him to release her, or she will perish—reeling depths of rapture in a mystery of light; bliss beyond bliss for that lover who shall venture—all Eternity unfolding in fulfilment.
And yet remains That of Him which wills no reciprocity, but shares Himself with Himself. So peace Is. And so, even in not giving, He yet does give that which is most precious, for without He Himself in His forever hidden depths were Peace, His creatures could neither know nor have peace.
Looking into herself, what does the soul perceive? Apart from sins and virtues she perceives two things—caprice and free-will. Neither are of her own creation, but are essentials of her being. It may be that in caprice and free-will she may find an answer to those two questions which stir her to her depths: What is she that God should so love her? and how comes she to be away from Him? Clothed in the body of either man or woman, the soul is predominantly feminine—the Feminine Principle beloved of, and returning to, the Eternal Masculine of God. Caprice is feminine; Caprice and Mystery are two enchanting sisters, and in Woman we see them as being irresistible to Man. Angels, though they are a glory of God's heaven, cannot alone satisfy all the needs of their Creator: they have neither sex nor caprice, nor the mystery which joins hands with it. So He creates the soul, and He gives her an heredity of Himself in the flash-point of the soul, and He gives her sex and caprice and free-will to deny herself to Him if she choose; and in her caprice she goes out and away from Him, and when she would return she cannot, because in infidelity she has dropped from perfection. Disillusioned by her unfaithful wanderings and horribly pained, the soul longs for Him, and He longs for her. He Himself must make her the way of return, which is the way of redemption, and at a terrible cost to Himself He shows her His Righteousness and the mode of her Return in the Face and the Ways of Jesus Christ; and in the Crucifixion He shows her the measure of His love, and in the Cross the necessary abandonment of all self-will—total surrender. And all this suffering to Himself He bears in order to make good the wilful sinning and the misery of the wayward soul. So He brings home the soul, not by force but by love—that love by which He is at once the Life of everything and everything is the life of Him.
Absence from God is Pain, and everlastingly will be Pain in varying degrees. Are there souls who have never left Him? Undoubtedly, but they know nothing of this world. Are we perhaps distressed at this multiplicity of worlds and souls? We need not be, for they are a necessity both of God and of ourselves; for God to Be Himself He must give Himself, and who can receive Him? Not even the greatest of all the Angels can alone bear to endure Him? Only into a vast multiplicity of individuals can God pour and expend Himself to the fullness of His desire, the One to the many. Each individually receives from Him, and each individually and collectively—the many to the One—returns Him those burning favours which are in Celestial-living.
Is it all joy to find God? How can it be? Can faults and sins be eradicated without pain? Life here for the lover of God is one long eradication of offences. How can even the daily requirements of flesh be fulfilled without pain? How without profound humiliation and patience can we descend from Contemplation to duties in the household? How without pain consider with that same mind which has so recently been rapt in God—the various merits of breads, pastries, and portions of dead animals, in order that flesh shall eat and live! What a fall is this!—a fall that must be taken daily and patiently. Is it all joy to love God? How can it be? For Love carries in itself a terrible wound of longing which can never be healed till we come before Him in possession Face to Face.