In the New Covenant God makes human beings His intimate friends and confidants by revealing the only movement of His Sacred Heart. This doesn't mean that His mystery is diminished; rather it becomes still greater. The only movement of the Sacred Heart of Jesus is to abolish all sins by purifying the souls and lead them to the Heavenly Jerusalem, His Father's abode. This truth is what the Dominican father Vallée emphasized so much when sister Elizabeth of the Trinity spent some days on retreat under his guidance (see the Introduction above),


“Holy Heart of Jesus, tabernacle of the most High, be merciful to us, the sinners!” In this Sanctuary of Divine mercy we get gradually fuller participation in the mystery of the Sacred Heart just as the Blessed Virgin in her Immaculate heart. The Sacred Heart of Jesus is the source of the Light of glory  (Jn 14. 7) and this same radiant light shone in the heart of the Blessed Virgin from the first moment of her conception as she followed the second impulse of love (Med. 17) at her creation and worshipped her Creator as the holy angels. This effective grace streams from the three first foundation stones of the Celestial City, the jasper, sapphire and chalcedony as discussed above (Med. 12).
   In the light of this effective grace our own hearts will gradually attain participation in the purity of the Sacred Heart of Jesus in their assimilation to the Immaculate heart of Mary. The same love of the charity which blazes eternally in their own hearts will gradually shine in brighter and brighter glory in the darkness of our own sinful hearts in the grace of the Royal image of glory – Christ our Royal Archetype – grounded on His heavenly and perpetual priesthood as the Founder of the faith,


It is not only our heavenly High Priest who thus intercedes perpetually on our behalf, but all the millions of the celestial hosts, the Blessed Virgin as Queen of the Angels, St. Joseph, and every and each saint of the Victorious Church in heaven who takes effective part in this intercession. Each morning the saints in heaven inspects their golden vessels of intercession. These golden vessels are so made that they expand more as they receive more entreaties.
   Each morning the queue of the saints is long as they inspect their personal  bidding for entreaties. Every one and each of the white nation of everlasting joy flock together each morning to inspect the mirrors of human hearts as to see if the Eternal birth of the Word has taken place in still another soul and the joy in heaven is great when they witness this praise of the grace of the glory of their Creator.

Each and every one of the celestial hierarchies are eager to give human beings share in their own knowledge of truth and thus they enlighten human beings by the same knowledge that they receive when they see the Word which makes them happy as Thomas Aquinas said, and thus God makes them befit to minister to human beings,


God's holy angels are thus educated in the mysteries of the Incarnation of the Son as to give human beings share in it by their ministering illumination,


It is their role as ministering spirits to impart the knowledge of The Chaplet of the Sparkling Jewels as indistinguishable part of the ascending  of the soul to heaven along the Jacob's ladder of love which with its petitions reveals the “general principle” of  God's ordinance.  The Caplet is thus an educational prayer as to this mystery. It is actually an instrumental device in spiritual education and becomes a thoroughfare of this knowledge of truth which Thomas Aquinas spoke of above as effective and produced love from God. This love must burn in human hearts in the eternal birth of the Word. It must become as John of the Cross puts it inflamación amor (burning love), it must become passión de amor (passionate love), it must become amor impaciente (impatient love). Our Lord Himself  emphasizes this fact while on earth as it is a token of the fullness of the faith,


Jesus, Mary and St. Joseph desire to see this fiery love flame up in every human heart on earth as well as their court attendants – the white nation of everlasting joy – who partake in this desire with them and do all in their power to enkindle this holy fire of love in human hearts. Thus the angels shoot their golden arrows of love at human hearts as to enkindle it still further.
    The angels desire by all their vehement love to lead the human souls into the Holy of the Tabernacle of the Heart where this same love bursts out in flames in the infused prayer under the vigilant eyes of the archangel Michael and his standard of arms – the Lion – when  God's holy angels have wounded the souls with their golden arrows,

 
This is how John of the Cross discerned the mystery of this emblem of the tetramorph. The soul has been wounded by an insatiable love of her Beloved and hungers after Him.
   It is this vehement love of the charity which begins gradually to lay its hold on the heart and enkindle the highest faculty in the soul or the “contemplative intellect” [4] as Thomas Aquinas stated, or as Meister Eckhart said, “For the power of the Holy Ghost seizes the very highest and purest, the spark of the soul, and carries it up in the flame of love . . .,” which is “conveyed aloft into its source and is absorbed into God and is identified with God and is the spiritual light of God.” [5]
 
This is indeed Teresa’s “shining diamond” in the inmost essence of the  soul's center, the “sparkling stone of Ruysbroeck”, which pours love into the soul in the influx of the Light of glory and suspends her above her nature in the Christification in the Prayer of union. We can thus call the twelve foundations stones of the Celestial City a flower bouquet and a present from the celestial hierarchies to their brothers and sisters in the Militant Church on earth.
   In her illumination the soul has this “contemplative intellect” in common with the angels and it emanates from God in the Eternal birth of the Word in the soul in her return to God in the circumvolution of grace into perfect beatitude. It is this super essential light which shines forth in the jewels and foundation stones of the Celestial City and reveals the authentic presence of Christ gradually more and more in its lucidity when the soul turns to God in her growing awareness and sobriety because otherwise the veil is not removed from her heart.

 
Fig. 1. The Chaplet of the Sparkling Jewels and Teresa's prayer states. 1. The emerald:  the vocal prayer; 2. The  sardonyx: the prayer of outer recollection; 3. The sardius: the prayer of inner recollection; 4. The chrysolite: the prayer of rest; 5. The beryl: the prayer of union; 6. The topaz:  union with suspension in love; 7. The chrysophrasus: union with transport in love; 8. The jacinth: the flight of the spirit in love; 9. The amethyst: the spiritual marriage and the silence of the heart – the hesychia of the Eastern Church; 10. The jasper (a), sapphire (b), chalcedony (c) and the emanation of glory in grace (d). The letters A-J refers to the nine stages in the growth of the love in the Christification of the human being and K to the Sacred Heart of Jesus.




It are the celestial hierarchies who impart true self knowledge to the soul by the illumination of the jewels of the chaplet displayed above by Fig. 1 when she begins to practice the prayer and while she is negligent of this truth she lives in ignorance – in the darkness of a sinful heart and is entangled in the snares of the three giants of the heart (Med. 16).
   Thus we implore the Holy Spirit to kill and destroy this serpent nestling in the depths of our hearts. It is the human heart itself which must be purified in the fire of the prayer, as has been emphasized above. By referring to Fig. 1 of the Chaplet let us in the beginning at the first bead (a) make the Sign of the cross, say Glory be, Our Father and recite the beginning of Psalm 91, the psalm of the tetramorph,


On the second bead (b) we ask your heavenly Father to remove the veil of darkness from our hearts, a prayer based on an ancient prayer by Simeon the New Theologian,


On the third bead (c) we praise the Holy Trinity for its immeasurable love and mercy. I prefer to use the first stanza of a fifteenth century hymn by an Icelandic Benedictine, brother Eystein. Its name is the Lily and it was said that every poet in Iceland desired to be its author because of its exquisite beauty. It sheds a good light on the movement in the prayer,

Gregory's Nazianzen praise of the threefold brightness of the Divine and Uncreated light is also appropriate her as substitute if preferred,


On the last or fourth bead (d) I recite Flos Carmeli, Simon's Stock prayer. In its seven centuries of existence it has never been known to fail as to obtain the help of the Blessed Virgin,


I add also daily a most beautiful prayer to the Blessed Virgin from the Divine Liturgy of our brothers and sisters in the Orthodox Church,



At the Chaplet's heart (K) following prayers are then recited next,


And finally,


This is a preparation (introitum) for The Prayer of the Sparkling Jewels itself as manifested by the illumination of the jewels as the nine rungs in the ladder of growing love in the Christification of the nine sparkling jewels. I can assure you – dear brothers and sisters – and the experience will show, that no soul is able to discern the rays from these sparkling jewels otherwise than as a contrite sinner. Then the same wonder repeats itself in our own lives as took place on the road when the disciples faced our Lord and Redeemer, "He then opened their minds to understand the scriptures" (Lk 24. 45).




I am so fortunate as to be able to pray the Chaplet of the Sparkling Jewels daily. I divide it in accordance to the rules of the Carmelite Order in following manner. At prescribed hour for meditation in the morning (the prescribed one hour) I pray the introitum and the first three invocations of the Prayer of the Sparkling Jewels marked by the numerals 1-3 on Fig. 1.
   At the close I say three prayers in the morning. Firstly I recite Veni Creator asking the Holy Spirit to descend into all human hearts and fill them with His dazzling Light of glory,


Next I ask for the protection of the archangel Michael, the leader of the celestial armies (see Rv 12 chapter) by reciting following prayer of Pope Leo XIII,


It is vital to implore the help of the celestial hierarchies as to build a wall of defense against all powers on earth that  continuously try to spill the world peace by enkindling hate and wars.
   Finally we praise the unutterable Name of God by the Prayer of The Golden Arrow, this most mysterious Name that in itself conceals the fourfold power of the El Shaddai tetramorph,


In the afternoon hour four prescribed meditation I pray four more invocations – marked 4-6 on the chaplet as well as infused prayer according to the gracious inspiration of the Holy Spirit.
   As contemplorium or evening prayer I recite the last invocations marked 7-9 on Fig. 1. Most people have to attend to their daily work outside of home and have no such time at leisure. Then they can pray the Chaplet as a novena – nine days prayer. Thus the introitum is a must daily. Everything depends on dwelling in the presence of God daily in spiritual communion and the only thing that God demands on our behalf is to give Him something of our time as a sacrifice. Otherwise the soul suffers of all the impediments of the priests of the Royal priesthood of the New Covenant as discussed above (Med. 15).
 







Here in the gateway to the courtyard of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our  favored saint) and the Celestial Choir of the Angels, that the Holy Spirit infuses into our heart the virtues of obedience, poverty and purity as to be able to reach the Holy of holies of the Tabernacle of our hearts on our walk along the Sacred Way in growing love of Christ like humility in the grace of our Royal image of glory. Amen.


Fig. 2. The larger and smaller beads on the Chaplet. The bigger beads refers to the nine jewels or foundation stones of the heavenly Jerusalem. Pay notice to the golden rings on the Chaplet which will be discussed later.

At the first golden ring of the large bead we say, “Sacred Heart of Jesus. Glory be to the Father in Thee and may He also be glorified in my own sinful heart. At the Second ring: Ave Maria.
   Next we recite following petitions thrice on the smaller beads marked (a); (b) and (c) on Fig. 2 imploring Jesus to give us a share in the grace of the glory of the Uncreated light.






Here at the Altar of burnt offerings in the courtyard of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our  favored saint) and the Celestial Choir of the Archangels, that the Holy Spirit infuses into our hearts the virtue of the remembrance of God as to make us able to put the wood of our sensuous disposition on the griddle of the Altar and thus enkindle the fire of the prayer in our growing participation in Christ like humility on our walk along the Sacred Way in the grace of our Royal image of glory. Amen.

We repeat the ring prayers on all the Chaplet. Instead of previous petition on the smaller beads we replace them now by two other petitions. On the first small bead (a on Fig. 2) we say now,


On the two following beads (marked b and c on Fig. 2) we replace the petitions now by saying,


Sacred Heart of Jesus and Tabernacle of God the Most High. By the help of the intercession of the Blessed Virgin, St. Joseph, Saint Michael the archangel and (our favored saint) have mercy on us the sinners in Your lovable mercy.




Here at the Laver in the courtyard of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our favored saint) and the Celestial Choir of the Virtues, that the Holy Spirit will infuses into our hearts the virtue of the remembrance of death and give us persevering repentance as to be able to carry Christ's cross in our growing participation in Christ like humility on our walk along the Sacred Way in the grace of our Royal image of glory. Amen.            






Here in the Entrance into the Holy of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our favored saint) and the Celestial Choir of the Dominions, that the Holy Spirit will infuses into our hearts the virtue of sobriety and awareness as to be able to discern the guidance of Jesus in the prayer life in the illumination of the Holy Spirit in our growing participation in Christ like humility and escape the snares of the devil and his demons on our walk in the grace of our Royal image of glory. Amen.
           
 




Here at the Golden table in the Holy of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our favored saint) and the Celestial Choir of the Principalities, that the Holy Spirit infuses into our hearts the virtue of spiritual discrimination as to discern the heavenly Manna and seek continuously strength and nourishment by its blessing in our growing participation in Christ like humility on our walk along the Sacred Way in the grace of our Royal image of glory. Amen.

           




Here at the Lamp stand in the Holy of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our favored saint) and the Celestial Choir of the Powers, that the Holy Spirit will infuses into our hearts the virtue of the ointment of the Christ's eye as to be able to discern the guidance of Jesus in the prayer life in the illumination of the Holy Spirit in our growing participation in Christ like humility and escape the snares of the devil and his demons on our walk in the grace of our Royal image of glory. Amen.



 


  
Here in front of the Golden altar in the Holy of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our favored saint) and the Celestial Choir of the Thrones, that the Holy Spirit infuses into our hearts the virtue of the silence of the Cross as to be able to  intercede on behalf of the Church in our growing participation in Christ like humility on our walk along the Sacred Way in the grace of our Royal image of glory. Amen.           


 



Here in front of the Curtain and entrance into the Holy of holies of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our  favored saint) and the Celestial Choir of the Cherubim, that the Holy Spirit infuse into our hearts the virtue of burning zeal as to become praise of the grace of His glory in our growing participation in Christ like humility on our walk along the Sacred Way in the grace of our Royal image of glory. Amen.

Now we repeat again on the first small bead (marked a on Fig. 2) the petition already described above with some small changes as to emphasize that fact that we are interceding for those souls who have already passed away from earth,




               

Here in front of the Throne of Mercy in the Holy of holies of the Tabernacle of our heart we ask by the help of the intercession of the Blessed Virgin, St. Joseph's, the Community of the Church, St. Michael the Archangel (our favored saint) and the Celestial Choir of the Seraphim, that the Holy Spirit infuse into our hearts the fullness of the love of the charity as to make them a burning oven of God's boundless love and a praise to the glory of His grace and take part in the eternal intercession of our High Priest in Heaven during our stay in this earthly tabernacle of the flesh.
 



By referring once more to Fig. 1 above we see that the first four beads on the Chaplet – the three first foundation stones of the holy city along with the fourth on – the emanation of the grace in glory – are marked by the numeral 10 and the letters (a); (b); (c) and (d). This is to emphasize the fact that in the perfect love of the charity the soul becomes wholly assimilated to God in the union of love represented by the heart (K). This will never be accomplished fully here on earth and must wait for the coming Age of Glory in the fullness of the Beatific Vision face to face. Or by the words of John of the Cross referring to this tenth and last step in this ladder of love,


But already here on earth this mystery is such, that the soul rises higher in dignity than the highest rank or choir of the celestial hierarchies in the Holy Spirit – the Seraphim – as in her praise the soul becomes the sterling tenth one or by the words of Hildigard of Bingen,




     

This is the mystery of the tetramorph as was stated above as a revelation of God's power on earth. This is best explained by still another diagram of the beginning of the Chaplet displayed on Fig. 3. The cross which decorates the Chaplet is the Angelic cross of the desert fathers already explained above (Med. 68). The four beads marked by the letters (a)-(d) refers to the jasper (a), sapphire (b) and chalcedony (c) and the fourth jewel (d)  on Fig. 3.  All these four foundation jewels gradually enkindle a burning love in the human heart (E).
    It is when the soul has attained to the last and ninth step in the growth of love on earth that the amethyst begins to shine in its radiant  splendor in the spiritual breastplate as a token of the soul's union with God in the spiritual marriage. And this love leads always to the likeness of the image to its Archetype, reveals the Royal image of Christ in the human heart when the soul is raised above the dignity of the highest celestial hierarchies in her assimilation with God in love, because, as Thomas Aquinas stated above, the grace is more original than sin,” (Med. 66) and in another place he also added that the grace is the beginning of glory. [9]

By referring again to Fig. 1 above we see that the beads on the Chaplet's circle are altogether 33 in number or reveal the age of Christ in His HOLY HUMANITY on earth. It is by becoming a partaker in the holy humanity of Jesus – the Founder of our faith – in the union with the incarnated Word, that the soul begins gradually to burn in His insatiable love. The larger beads on the Chaplet which number 13 – representing Christ and His apostles – sheds light upon the fact how the soul achieves this, that is, as a member of His Living Body – the Church.
  
    The pearls are threaded on a leather string. The string refers to the tunic of skin (Gn 3. 21) which God clothed the man in after the fall (the nature of the flesh). We must continuously bear in mind that everything God accomplishes in His ordinance is to our best. Thus He reminds us on the fact, that it was after having misused their sense organs and powers that Adam and Eve fell a prey to the enemy of salvation. This same nature shall be our first stepping stone to heaven. The tunic of skin is a token of a soul living in disobedience to God's precepts as an arrogant enemy.
  
    It is when the soul returns again in repentance to God in obedience, poverty and purity of heart that the heavenly Father  purifies the powers of the soul in the prayer. It is this truth which is expressed by the purple color of the heart on the Chaplet (K, marked by E on Fig. 3), the  color of repentance. It is this sorrowful heart which joins the Chaplet's circle – the token of man's pilgrimage on earth – to its source or the All -Holy Trinity.

Thus God gives the soul grace upon grace by the repentance. A Christian soul receives all the power of redemption in the baptismal grace, but looses it soon again by turning her gaze from God. Thus Gods makes the soul fit to return again to Himself in loving faith by the grace of the repentance. The repentance is thus the gate of the soul to heaven, a secure path to salvation and thus the soul can cry continuously to God: “Heavenly Father! Show me, the sinner, your mercy”!
  
    The smaller beads on the  Chaplet's circle are 24 in number and reveal the mystery of the tetramorph as a place of adoration, praise and intercession. When the soul begins again to speak the tongue of the spiritual creation, the new song of praise (see Rv 14. 1-3), she recites this new hymn in the silence of her heart: “They were singing a new hymn before the throne and the four living creatures and the elders.” The soul begins to live in praise and adoration and recites the hymn of glory with the 24 elders at the THRONE OF GRACE.
  
    The numeral 24 alludes also to the fact that it is only when the soul has gone through her formation in the Prayer of union in love that the twelve pearls of the virtues and the twelve jewels and token of the gifts of the Spirit and the beatitudes begin to shine in her heart in the Royal image of glory. (12 + 12 makes 24 or the number of the elders at the Throne of Grace). When this truth is realized fully the two aspects of the Church, the Militant Church on earth and the Victorious or Triumphant Church in heaven form the Golden house and abode of God as revealed by the 48 frames of the Dwelling of the Sanctuary of the Tabernacle (Med. 86-89).

The mystery of the Chaplet itself is thus sublime, it is actually a true flower bouquet and a present from the celestial hierarchies as was stated above, revealing their spiritual illumination as a “general principle to which all of their duties are ordered,” as Thomas Aquinas stated above. We must thus look at the Chaplet in faith.   

 


In its center Christ is revealed as the High Priest over all the Sanctuary of God gradually appearing in an authentic manner in the the center of the tetramorph as the prayer deepens. The letters refers to the four quarters of the tetramorph as Christ's wisdom, saving justice, holiness and redemption (1 Cor 1. 30). The pivot point of all sanctification is the virtues of obedience to the apostolic tradition of the Church as represented by the High Priest's girdle as the head of the Church, this girdle which Christ Jesus bore Himself at the Last supper. The soul must look to the beads of the chaplet in the light of faith were the purple color of  repentance is dominant. The High Priest carries the tokens of education in faith and of adoration or praise – The Book of Life and the Golden vessel of praise and adoration.

The smaller beads – earth brown – remind us on the fact that we are born of the earth, give us continuously admonition as to the value of the virtue of humility. Thus the Chaplet reveals a profound truth as to Christ's redemption on earth. The purple  color of the larger beads or pearls – the jewels of the gifts of the Spirit and the beatitudes – reveals that the illuminations of Christ's wisdom taking place in the humility of a heart saturated by repentance. Their  color points to the fact that we must gaze to them in faith as to see the real color of the foundation stones of the heavenly Jerusalem. The golden rings at each side of the larger beads shed still further light on this truth (see Fig. 2). Their number which is 18 refers thus to the twofold illumination of the Holy Spirit, this light of the hearts as a unitive force and power of personal sanctification as revealed by the 18 almond blossoms on the arms of the Lamp stand. Thus was how the Spirit appeared in the primeval Church, first as a power of unity and later as a separates tongues as of fire, as revelation of personal sanctification


The union of the body – the Church – and its communion or koinonia is a prerequisite of all personal sanctification. It is this truth which is  emphasized by the 13 larger beads of the Chaplet as a token of the unity of the Church as well as an individual unity within.
  
On Fig. 4 a light is shed upon the  soul's participation in Christ as the High Priest over all the Sanctuary of God. Thus Saint Paul urged his fellow Christians to take him as a “pattern, just as I take Christ for mine” (1 Cor 11. 1) and he exhorted them to “put on the Lord Jesus Christ” (Rm 13. 14). And in 1 Pt 3. 3 it means a putting on of clothing, “Your adornment should be not an exterior one, consisting of braided hair or gold jewelry or fine clothing, but the interior disposition of the heart, consisting in the imperishable quality of a gentle and peaceful spirit, so precious to God.” And these heavenly vestments reveals the “prompting of the will of God” (2 Cor 8. 5) and a “share in the fellowship of Service to God's holy people” (2 Cor 8. 3),

These “prompting of the will of God” appears gradually in a more authentic way in the Prayer of the Sparkling Jewels  as service to  God's holy people as intercession on behalf of close relatives, friends, the society as whole, all the world, for the militant Church on earth as well as for the deceased and the souls in purgatory and hell. Thus we are obliged to participate in the eternal intercession of Christ in heaven on behalf of God's holy people as the “High priest over all the Sanctuary of God” and of “coming blessings” so “that all beings in the heavens, and the earth and in the underworld, should bend the knees at the name of Jesus” (Ph 2. 10). When a Christian soul “puts on the Lord Jesus Christ” she is gradually insinuated by the sanctifying grace of the Holy Spirit to take a part in the eternal intercession of Christ in heaven, who “LIVES FOR EVER TO INTERCEDE” (Heb 7. 25) for His Church in His office as mediator and intercessor as He emphasized Himself by His last words on earth (Jn 17) and it is Christ “who is at the right hand of God; who also intercedes for us” (Rm 8. 34, Koine text).
  
    We discern thus how the Spirit urges us gradually more and more to intercede at each rung or rim in the Prayer of the Sparkling Jewels. Thus  sooner or later and involuntarily following prayer words can be added after the invocation on the smaller beads of the chaplet: May Your lovable mercy stream gradually more and more to this or that person, institution or authority. Following schema is thus drawn up as a kind of a pattern (see Fig. 4)


In her assimilation to her Royal Archetype the soul fulfills thus her role as a true high priest in the Royal priesthood of the New Covenant, becomes a pillar of light in this Sanctuary of the Tabernacle on earth as to continues to fulfill this obligation in the Victorious Church in heaven.

Dear brothers and sisters! At first this seems to be very complicated indeed! But belief me, it is far more difficult to describe the chaplet in words than praying it. Soon it becomes as natural habit as breathing. And the time we spend on earth contemplating the mystery of the Sanctuary of the Tabernacle is well spent. It is a preparation for the after death experience as discussed in the Golden House of God (Med. 39). All souls who seek refuge in the Sanctuary on earth and make it their habit will respond exactly in the same manner in the after death experience when they have to face the horrible legions of darkness, the evil spirits and their incitements. A soul who was enchanted by the legion of glowing gold on earth will also be enchanted by them in the next life. All souls that were enchanted by the legion of sexual lusts, sodomy, adultery and fornication on earth will be as enchanted by their incitements in the after death experience. Let us all keep the words of our Lord and Redeemer continuously in mind,




NOTES

[1]. Ecrits spiritueles d’Elisabeth de la Trinité,  28.
[2]. Summa theologiae, I. 57, 5.
[3]. The Dark Night, II. 13, 8.
[4]. Summa theologiae, II. II. 179, 2.
[5]. Meister Eckhart (Peiffer), pp. 90-91.
[6]. Companion on Life’s Journey, pp. 67-68.
[7]. The Dark Night, II. 20. 5.
[8]. Ibid, 20. 4.
[9]. Summa theologiae, II-II, 24, 3 a 2.