Transcription
April 9th, 1899. Vol. 2. Jesus refreshes her from the pains of his privation.
This morning, Jesus made himself seen and transported me into a church. There, I attended Holy Mass and I received communion from the hands of Jesus. After this, I clung to his feet, but so strongly that I could not detach myself. The thought of the pains of these past days, that is, the privation of Jesus, made me fear so much that I might lose him again, that while at his feet I cried and said to him, "This time, oh Jesus, I will not leave you any more, because when you go away from me, you make me suffer and wait so much."
Jesus told me, "Come into my arms, for I want to refresh you from the pains of these past days." I almost did not dare to do it, but Jesus stretched out his hands and raised me from his feet. He hugged me and said, "Do not fear, for I will not leave you. This morning, I want to make you content. Come and stay with me in the tabernacle."
And so, we both withdrew into the tabernacle. Who can say what we did? Now he would kiss me, and I him. Now I would rest in him, and Jesus and me. Now I would see the offense as he received and would make acts of reparation for the different offenses. Who can say the patience of Jesus in a sacrament? It is such and so great that it is frightening just to think about it.
But while I was doing this, Jesus made me see the Confessor who was coming to call me. Into myself, Jesus told me, "Enough for now, go, for obedience is calling you." And it seemed that my soul would return to my body. Indeed, the Confessor was calling me to obedience.
April 9th, 1930. Abandonment and God.
This morning, having received communion, I was in a sea of bitterness. For I did not see my highest good in Jesus. I felt all of my interior alarmed, when in one instant he made himself seen and told me, almost reproaching me, "Don't you know that not abandoning oneself in me is wanting to assert the rights of my divinity, giving me a great affront? Therefore, abandon yourself, calm all your interior in me, and you will find peace. And in finding peace, you will find me."
Having said this, he disappeared like a flash, without letting himself be seen anymore. "How, Lord, keep me yourself, all abandoned and well clasped in your arms, so that I may never escape, otherwise I will always make my little escapes."
April 9th, 1901. Vol. 4.
If fervors and virtues are not well rooted in the humanity of Jesus, as tribulations or unfavorable circumstances arise, immediately they wither. As I was in the fullness of delirium, I was speaking nonsense, and I believe I also mixed some defects with it. My poor nature felt all the weight of my state. The bed seemed worst to it than the state of those who are condemned to prison. It would have wanted to free itself of this state with the addition of my refrain that "it is no longer the will of God, and this is why Jesus does not come." And I kept thinking of what I should do.
While I was doing this, my patient Jesus came out from within my interior, but with a grave and serious appearance, such as to strike fear in me. And he said to me, "What do you think I would have done had I been in your position?" In my interior, I said, "Certainly, the will of God." And he again, "Well then, that is what you are doing." And he disappeared.
The gravity of our Lord was such that in those words he spoke to me, I felt all the power of his word, not only creative but also destroying. My interior was so shaken by those words, it was so oppressed, embittered, that I did nothing but cry. I remembered especially the gravity with which Jesus had spoken to me, so much so that I did not dare to say, "Come now."
Being in this position, in the afternoon, I did my meditation without asking for him, when all of a sudden he came, and with a sweet appearance, all changed compared to the morning, he told me, "My daughter, what a disaster, what a disaster is about to happen." And as he was saying this, I felt all of my interior changed. That he was not coming for no other reason but the chastisements.
At that moment, I saw four venerable persons who were crying at the words which Jesus had spoken. But blessed Jesus, wanting to cheer himself, said a few words about virtues, and then he added, "There are certain fervors and certain virtues which seem like those saplings that grow around certain trees. Since they are not well rooted in its trunk, as a strong wind comes or a cold a little more intense, they wither. And even though after some time it may be that they become green again, being subject to the intemperate of the air and therefore to changing, they never become grown-up trees. Such are those fervors and those virtues which are not well rooted in the trunk of the tree of obedience, that is, in the trunk of the tree of my humanity, which was all obedience. As tribulations or unfavorable circumstances arise, immediately they wither, and they never come to producing fruits for eternal life."
April 9th, 1904. Volume 6.
One act of perfect resignation is enough for the soul to be purged of any involuntary imperfection. This morning, since I would be receiving Communion, I was thinking to myself, "What will blessed Jesus say when he comes into my soul? He will say, 'How ugly, cattivo (meaning bad, cold, abominable) the soul is! How quickly he will make the species consumed so as not to be in contact with someone so ugly!' But what can I do? Even though I am soaked, yet you must have patience in coming, because you are necessary to me anyway, and I cannot do without you."
At that moment, he came out from within my interior and told me, "My daughter, do not want to afflict yourself for this. It takes nothing to remedy it. One act of perfect resignation to my will is enough for you to be purged of all these uglinesses that you talk about, and I will say to you the opposite of what you think. I will say to you, 'How beautiful you are! I feel the fire of my love, and you can the perfume of my fragrances. With you, I want to make my perpetual dwelling.'" And he disappeared.
Then, when the Confessor came, I told him everything, and he said to me that it was not right, that it is sorrow that purges the soul, and that resignation has nothing to do with this. So, after I received communion, I said, "Lord, Father told me that what you told me was not right. Explain yourself better and let me know the truth." And he benignly added, "My daughter, when it is about voluntary sin, then it takes sorrow. But when it is about imperfections, weaknesses, coldnesses, and the like, and the soul has added nothing of her own, then a perfect act of resignation is enough. And if needed, she is also purged of this state, because in doing this act, the soul first encounters my divine will, which purges her human will and embellishes it with its qualities, and then she identifies herself with me."
April 9th, 1923. Volume 15.
God is the primary motion of all creation, and one who operates in the Divine Will operates in this primary motion. I felt all immersed in the Divine volition, and I said to my sweet Jesus, "Wow, I pray you never let me go out of your most holy will. Let it be so that I may always think, speak, operate, and love in your lovable will."
Now, as I was saying this, I felt myself surrounded by a most pure light, and then I saw my highest and only good, who told me, "My beloved daughter, I loved so much these acts done in my will that as soon as the soul enters into it in order to act, the shadow of my light surrounds her, and I run so that my act and hers may be one. Because I am the primary act of all creation. Without my primary motion, all created things would be paralyzed, without strength, and incapable of the slightest movement. Life is in the motion; without it, everything is dead. I am the primary motion, and I give life and attitude to all other motions. So, at my first motion, creation begins to rotate. It happens as to an engine: at the touch of the first motion of the first wheel, all other wheels begin to rotate. See then how it is almost natural for one who operates in my will to move in my primary motion, and by operating in my motion, she finds herself and operates in the motion of all creatures. And as the creature flows in my motion, I see her and I feel her in all motions of creatures, giving me as many divine acts or as many offensive man acts as others do. Can this only because she has operated in my primary motion? This is why I say that one who lives in my will substitutes for all, defends me from all, and places my motion, my varied life, in safety. And this is why to operate in my will is the prodigy of prodigies, but without clamor, without human acclamations. It is my true triumph over the whole creation, and since it is a triumph fully divine, what is human remains silent and has no equivalent words with which to acclaim the triumph of my supreme will."
April 9th, 1925. Vol. 17.
Jesus binds the soul with the threat of his will. Beauty of one who does it. State of the world.
How the acts done in the divine will become a cloud of light. After many days of bitterness and approbation, my sweet Jesus carried me outside of myself, and taking me in his arms, he placed me on his knees. Oh, how happy I felt on the lap of Jesus after so many privations and bitterness. However, I felt shy, without a desire for anything or to say anything, and without my usual familiarity of the past which I used to have with Jesus when he was with me.
In the meantime, Jesus was doing so many things to me. He squeezed me so tightly to himself as to make me suffer. He placed his hand on my mouth, almost preventing me from breathing. He kissed me, and I nothing. I gave him nothing in return. I didn't feel like doing anything. His privation had paralyzed me and made me lifeless. I just let him do without opposing anything. Even if he had made me die, I would not have said a word.
Then, wanting me to say something, Jesus told me, "My little daughter, tell me this at least: do you want your Jesus to bind you all over, and I do as you wish?" And he, taking a thread in his hand, passed it around to my head, before my eyes, my ears, my mouth, my neck, in sum, my whole person down to my feet. And then, looking at me with penetrating eyes, added, "How beautiful is my little daughter, all bound by me! Now, yes, I will love you more, because the threat of my will has left you nothing to do without becoming life of all of yourself. This has made you so gracious as to render you all striking and beautiful to my eyes. My will has this virtue in power to give to the soul a beauty so rare, so precious, that no one else will be able to equal her beauty, and it is so great and so charming as to draw my eyes and the eyes of all to admire her and to love her."
After he said this, I found myself inside myself, comforted and strengthened, yes, but highly embittered, thinking, "Who knows when he would come back, and that I had not told him not even a word about my heart state." So I started to fuse myself in his most holy will. And my adorable Jesus came out from within my interior, forming a cloud of light around me. Jesus leaned his arms on this cloud and looked at the whole world. Had all creatures! Oh, how many offenses from all classes of people came before his most pure gaze and wounded my sweet Jesus! How many plots, how many deceptions and pretenses, how many machinations of revolutions ready for unexpected incidents! And all this drew the chastisements of God, and entire cities were destroyed.
My sweet Jesus, leaning on that cloud of light, shook his head and remained embittered down to the intimate place of his heart. And turning to me, told me, "My daughter, look at the state of the world. It is so grave that I can look at it only through this cloud. If I wanted to look at it outside of this cloud, I would destroy great part of it. But do you know what this cloud of light is? It is my will operating in you, and your acts done in it. The more acts you do in it, the larger this cloud of light becomes, serving as my support and to let me look with that love with which my will created man. It forms an enchantment to my loving eyes, and making present to me all that I did for love of him, makes a merciful will arise within my heart, and I end up feeling compassion for the one whom I love so much. To you then, this cloud of light serves in a marvelous way. It serves as light for all of your being. It places itself around you and it renders the earth alien to you. It allows no taste, even innocent, for people or other things to enter into you, and forming a sweet and charming so to your eyes, it allows you to look at things according to the truth and in the same way as your Jesus looks at them. If it sees you weak, this cloud beseeches you and gives you its fortitude. If it sees you inactive, it enters into you and becomes operative. Even more, it is jealous to the highest degree with its light, acting like a sentry, so that you may do nothing without it, and it may do nothing without you. Therefore, my daughter, why do you afflict yourself so much? Let my will work in you, and let it concede not one act of life to your will which is not in me, if you want my great designs to be fulfilled within you."
April 9th, 1926. Volume 19.
Difference between the virtues and the divine will. The divine will symbolized by the rising sun and the overflowing sea. Difference between the soul who lets herself be dominated by the Divine Will and the soul who lets herself be dominated by the human will.
I was thinking to myself, "My sweet Jesus says many great, admirable, highest, and wonderful things about the will of God. Yet, it seems to me that creatures do not have the concept which it deserves, nor that great impression of the wonders which are in it. On the contrary, it seems that they place it on the same level as the virtues, and maybe they care more about those than about the most holy will of God."
"Am I always lovable, Jesus?" Moving and my interior told me, "My daughter, do you want to know why? Because their palates are not purged, and they are accustomed to the ordinary foods of this low world, which are the virtues, and not to the celestial and divine food which is my will. This celestial food is appreciated only by those who consider earth things, and even people, as nothing or as fully ordered in God. The virtues which can be practiced on earth are rarely exempt from human purposes, from self-esteem, from self-glory, love of appearing, and of pleasing people. All these aims are like many tastes for the ordinary palate of the soul, and many times one operates more for these tastes than for the good that the virtue contains. This is why virtues breach more easily, because the human will always gain something. On the other hand, the first thing that my will knocks down is the human will, and it tolerates no purpose which gives of human. My will is from heaven and wants to place in the soul that which is divine and which belongs to heaven. Therefore, one's own self remains on an empty stomach and feels itself dying. So, in feeling her own self dying and in losing the hope of having any other food left, the soul makes up her mind to take the food of my will, and as she takes it, her palate being purged, she feels the taste of the food of my will, which is such that she would not exchange it at the cost of her life. My will does not know how to compromise, as virtues do, with the low and little things that can be done on earth. Rather, it wants to keep everything and everyone as a footstool at its feet and change the whole interior of the soul and the very virtues into divine will. In a word, it wants its own heaven and the depth of the soul, otherwise it would remain hindered and would not be able to carry out its divine life. So here is the great difference which exists between the virtues and my will, between the sanctity of one and of the other. The virtues can be of creatures and can form a human sanctity at the most. My will is of God and can form a sanctity which is fully divine. What a difference! However, since the creatures are used to looking down below, they are more impressed by the little lamps of the virtues than by the great Sun of my will."
Afterwards, I found myself outside of myself. In the act in which the Sun was rising, how things changed their appearance! The planets became brilliant, the flowers received the life of their fragrance and of the different colors which the light of the Sun brought to each flower. All things received by sip the life of the light of the Sun in order to develop and to be formed. Yet, one was the light, one the heat. Nothing else could be seen. But where did so many different effects, so many different colors which it gave to nature, come from?
And my sweet Jesus told me, "My daughter, why does the Sun contain the seed of fecundity, the seed of the substance of all colors? Because light is greater than the goods it contains. Therefore, it keeps them all eclipsed within itself. One cannot give something if he does not possess it. In the same way, the Sun would not be able to give either fecundity or sweetness to fruits or color to flowers, nor could it work so many wonders on earth as to transform it from an abyss of darkness into an abyss of light, if it did not contain within itself all the effects it produces. The Sun is the symbol of my will. As it rises over the soul, it vivifies her, it embellishes her with graces, it gives her the most beautiful shades of the Divine colors, it transforms her in God, and it does this all at once. It is enough to let it rise for it to operate wonderful things. By giving, my will loses nothing, just as the Sun loses nothing by doing so much good to the earth. On the contrary, it remains glorified in the work of the creature. Our being is always in perfect balance; it neither increases nor can it decrease. But do you know how this happens? Imagine a sea full to the brim. A wind invests its surface and forms the waves which overflow outside of the sea. In swelling, this sea has lost nothing, and just as the waters have overflowed outside, so have they immediately risen and they appear at the same level as before. The same happens between the soul and God. She can be called the little wind which forms the waves in the divine sea, in such a way that she can take as much water as she wants, but our sea will always remain at its level, because our nature is not subject to undergoing mutations. Therefore, the more you take, the more delight you will give me, and the more glorified I will be in you."
Then afterwards, I was thinking about the difference that exists between one who lets herself be dominated by the will of God and one who lets herself be dominated by the human will. At that moment, I saw a person before my mind, bent over, her forehead touching her knees, covered with a black veil, hen wrapped within a thick fog which prevented her from seeing the light. Poor one, she seemed to be drunken, staggering, she fell now to the right, now to the left. Truly, she aroused pity.
Now, while I was seeing this, my sweet Jesus moved in my interior, telling me, "My daughter, this is the image of one who lets herself be dominated by her own will. The human will bends the soul so much that she is forced to always look at the earth, and by looking at the earth, this is what she knows and loves. This knowledge and this love for many exhalations, they formed that thick and black fog which in wraps her completely and removes from her the sight of heaven and the beautiful light of the eternal truths. Therefore, the endowment of the human reason is left drunk with the things of the earth, and so she does not have a firm step, but she staggers to the right and to the left, wrapping herself more in the thick darkness that surrounds her. And therefore, there is no greater misfortune than a soul who lets herself be dominated by her will. The complete opposite for one who lets herself be dominated by my will. My will makes the soul grow straight, in such a way that she cannot bend toward the earth, but she looks always at heaven. Her constant looking toward heaven forms many exhalations of light which envelop her completely. This cloud of light is so thick that, eclipsing all the things of the earth, it makes them all disappear, and in exchange, it makes reappear for her everything that is heaven. So it can be said that heaven is what she knows, and all that belongs to heaven is what she loves. My will renders her step firm, therefore there is no danger that she might stagger even slightly. And the beautiful endowment of a healthy reason is so illuminated by the light which envelops her as to move from one truth to another. This light uncovers for her divine mysteries, ineffable things, celestial joys. Therefore, the greatest fortune for a soul is to let herself be dominated by my will. She holds supremacy over everything, she occupies the first place of honor in the whole creation. She never moves away from the point in which God delivered her. God finds her always on his paternal knees, singing to him his glory, his love, his eternal will. So, since she is on the knees of the celestial Father, the first love is for her. The seas of Graces which overflow continuously from the divine are hers. The first kisses, the most loving caresses are precisely for her. Only to her can we entrust our secrets, because being the one who is closest to us and who remains more with us, we let her share in all our things. We form her life, her joy, and happiness, and she forms our joy and our happiness. In fact, since her will is one with ours, and since our will possesses our very happiness, it is no wonder that by possessing our will, the soul can give joys and happiness to us, and so we make each other happy."
Then my poor mind continued to think about the difference that exists between one who lets herself be dominated by the supreme will and one who lets herself be dominated by the human will. And my highest and only good added, "My daughter, my will contains the creative power. Therefore, it creates in the soul the strength, the grace, the light, can't the very beauty with which it wants its own things to be done by the soul. So the soul feels a divine strength within herself, as if it were her own; a grace which is sufficient for the good that she must do or for a pain that she is given to suffer; a light which, as though naturally, makes her see the good that she does. And attracted by the beauty of the divine work that she performs, she rejoices and makes feast, because the works that my will performs in the soul carry the mark of joy and of a perennial feast. This feast was started by my Fiat in creation, but it was interrupted by the split of the human will from that of God. And as the soul lets the supreme will operate and dominate, the feast resumes its course, and the amusements, the games, the delights continue between the creature and us. There is no unhappiness or sorrow within us. How could we give it to creatures? And if they feel unhappiness, it is because they leave the Divine Will and enclose themselves within the little field of the human will. Therefore, as they return to the supreme volition, they find the joys, the happiness, the power, the strength, the light, the beauty of their Creator, and making them their own, they feel within themselves a natural divine substance which reaches the point of giving them joy and happiness even in sorrow. Therefore, it is always a feast between the soul and us; we play and we delight together. On the other hand, in the human will, there is not the creative power which, if one wants to exercise the virtues, might be able to create patience, humility, obedience, and so forth. This is why one feels hardship, fatigue, in order to be able to practice the virtues, because the divine strength that sustains them, the creative power that nourishes them and gives them life, is missing. And so inconstancy appears, and one passes easily from virtues to vices, from prayer to dissipation, from church to amusements, from patience to impatience. All this mix of good and evil produces unhappiness in the creature. On the other hand, one who lets my will reign within herself feels firmness and good. She feels that all things bring her happiness and joy. More so, since all the things created by us carry the mark, the seed of the joy and the happiness of the one who created them, and they were created by us so that all of them might bring happiness to man. Each created thing has the mandate from us to bring to the creature the happiness and the joy it possesses. In fact, what joy and happiness does the light of the Sun not bring? What pleasure to the blue heavens, a flowery field, a murmuring sea not bring to one's sight? What enjoyment do a sweet and tasty fruit, some very fresh water, and many, many other things not bring to one's palate? All created things say to man in their mute language: 'We bring you the happiness, the joy of our Creator.' But do you want to know in whom all created things find the echo of their joy and happiness? In one in whom they find my will reigning and dominating, because that will which reigns in them as whole, that which God Himself possesses, and that which reigns in the soul become one and make seas of joys, of happiness, and of contentment overflow into one another. Indeed, it is a true feast. Therefore, my daughter, every time you fuse yourself in my will, can you go around through all created things to impress your love, your glory, your adoration upon each thing I created to make you happy? I feel joy, happiness, and glory being renewed in me, as in the act in which we issued the whole creation. You cannot understand the feast you make for us when we see your little nascent will repays us in love and in glory for all created things. Our joy is so great that we put aside everything to enjoy the joy and the feast that you give us. Therefore, to live in the supreme will is the greatest thing for us and for the soul. It is the outpouring of the Creator over the creature, and pouring himself over her, he gives her his shape and makes her share in all the divine qualities, in such a way that we feel our works, our joy, our happiness being repeated by her."
April 9th, 1932. Volume 30.
How Jesus keeps molding the creature in order to make her rise again in the new life of his truth. How Jesus alone could manifest so many truths on the Divine Will, as he possesses the font of them.
My abandonment in the divine volition continues. I feel like the little girl who, sip by sip, is nourished with this celestial food, which produces in my soul strength, light, indescribable sweetness. And then, each truth that my beloved Jesus manifests to his little newborn is one of the most touching and delightful scenes, and of the most beautiful that he places in my mind as bearer of the beatitude of the celestial fatherland.
So I was feeling immersed in the so many truths of the supreme Fiat, and my always lovable Jesus, visiting his little girl, told me, "My little daughter of my volition, you must know that if our Supreme Being gave to the creature all the heavens, the Sun, the earth, the sea, he would not give as much as when he communicates the truths on the Divine Will. In fact, all other things would remain outside of the creature, while the truth penetrates into the inmost fibers of her soul. And I keep molding the heartbeats, the affections, the desires, the intellect, the memory, the will, to transform her completely into the life of the truth. And as I go on molding her, I keep repeating the prodigies of the creation of man, and by the touch of my hands, I destroy the seeds of evil and I make the seeds of the new life rise again. The creature feels my touch, and as I keep molding her, the new life is then given to her again. On the other hand, the heavens, the Sun, the sea do not have the transforming virtue of making of the creature a heaven, a Sun, a sea. How the good is limited to the outside and nothing more! See then how many goods are enclosed and my having manifested to you so many truths. And therefore, be attentive and corresponding to a good so great."
Then I continued to think about the many truths on the Divine Will. How many joys! How many divine transformations! They themselves have been the reviewers of the Supreme Being. I would never have known my Creator, my celestial Father, if the holy truths had not acted as messengers, bringing to me the many beautiful news of his adorable majesty. And while the many truths crowded my mind, a doubt arose in me: "Was it really Jesus the one who has manifested to me so many truths, or was it the devil or my fantasy?"
Can Jesus, surprising me, told me, "My good daughter, how can you doubt? The mere multiplicity of the many truths on my own Divine Will is a sure proof that only your Jesus could have a speaking so prolonged on the same subject with varied and powerful arguments. In fact, possessing the font of them, it is no wonder that I manifested to you, and in many ways, the little drops of light, I could say of the knowledge of my adorable will. I say drops for me, compared to the much and to the infinite sea that I can still say. Indeed, if I wanted to speak for all eternity, I have so much to say on the knowledge that regards my supreme Fiat that I would never end. But for you, what I have manifested have been seas, because what has drops for me, who am the infinite being, is sea for you, who are a finite creature. So the mere prolixity and my so much speaking is the surest and most convincing proof that only your Jesus could have so many reasons and that he alone can know so much of what regards my own will. The enemy does not possess the font, and besides, he would touch a key that would burn him even more, because the theme that he hates the most and that most torments him is my divine will, and if it were in his power, he would turn the earth upside down. He would use all arts and tricks so that no one would know and do my will. Much less could your fantasy, so limited and small, know. How quickly would the light of Reason remain extinguished, and once having spoken two or three reasons, he would have acted like those who want to speak and feel themselves being struck dumb and cannot go any further. So confused, you would give yourself back to silence. Therefore, only your Jesus has the word ever new, penetrating, full of divine freshness, of admirable sweetness, of surprising truth, such that the human intellect is forced to lower its forehead and say, 'Here there is the finger of God.' Therefore, recognize it, good so great, and let my will alone be your central point in all things."
April 9th, 1933. Volume 32.
So much is the Divine Love that it arrives at exhausting itself in its works. Jealousy of the divine will. The little way of the creature in it.
The divine volition always extends itself around me and inside of me. The jealousy of its marvelous light is so much, but it does not want anything to enter into me except what pertains to it, in order to make me complete and grow the life of the Divine Will, and in order to make me see its Divine ways so that I could copy them, contenting itself with administering to me what is needed in order to be able to tell me, "The works of our daughter will be little, because the creature can never reach us, but they are modeled on and similar to ours."
But while my mind followed the light of the Divine Will, my sweet Jesus, visiting my little soul, how love told me, "My daughter, one act then says it is complete when the one who operates exhausts in it everything that is necessary in order to complete it. If something is lacking or can be added, it can never be called a complete work. This has always been our way of operating. We have exhausted everything: love, power, mastery, beauty, in order to render the work come forth from us full, perfect, and complete. Not that we exhaust ourselves, because the Supreme Being is never exhausted, but in that work that we have done, nothing more can enter in order to make it complete, and if we wanted to place some more, the more that we could place would have been useless and not advantageous. And we have done this in the work of creation, of redemption, and of the designs that we made for the sanctity of each single creature. Who can say that something is lacking to creation? Who can say that our operating love did not exhaust itself in the redemption that was so much that there are still interminable seas that creatures can take and they have not taken, and these seas overflow around them because they want to bring their fruit, hiding them in their waves, in order that the love, the works, the infinite pains of the human at God would take life in them. If we do not exhaust ourselves, we are not content. Exhausted love brings us rest and happiness, but if we have something other to give to do in our works, it keeps us awake. We are all eyes. Our Divine Being is all in motion over what we are doing in order to give so much, because it does not find our complete act with the fullness of our exhaustion. Now, in creation and in redemption, there were no struggles for our love, nor impediment to being able to exhaust ourselves in order to render our works complete, because we worked independent from everyone. Not one human will entered in our midst in order to impede us from being able to exhaust ourselves as we wanted. The whole struggle we experienced on the part of creatures for each design of sanctity that we want to complete with them! And oh, and what straits they placed us! If the human will is not united with ours, if she does not give herself into our hands in a way that we can handle her as we want to give her the form established by us in order to complete our designs and so exhaust ourselves with forming our complete act, ah, we cannot give what we want to, hardly the crumbs, the sparks of our love, because the human volition remains always in the act of rejecting us and of struggling with us. Therefore, when we find a will that lends itself, we abound, super abound so much in giving that we place ourselves over her more than a mother over her baby in order to raise him beautiful and gracious, in order to be able to form of him her glory, the honor of the baby, and the good of the entire world. The same for us: we do not leave her one instant, we always give in order to keep her not only occupied, but in order to not give her the time to be able to occupy herself with anything else, in a way that we can say, 'Everything is ours, we can exhaust ourselves over this creature.' And as our love is suitor with justice, it wants that she, in all her acts, place all that she can, her love, all her life, in order to be able to say, 'You have exhausted yourself for me, so much that I cannot contain what you have given me. I also exhaust myself for you.' And so she keeps molding herself with our works and copies our divine acts. Here, therefore, is the jealousy of the Divine Will, the light that always beats on you inside and outside of you, because it wants everything for itself, and that your will, while you feel it alive, must have no life, such that mine forms its life in it and completes its divine acts. In this way, it can boast that everything that it wanted to give, it has given. I have exhausted myself in this creature, and she has exhausted herself for me. There is no happiness more pleasant nor greater fortune than the exhaustion of both parties, of God and of the creature. But what produces all this good? One act of our operating and complete will."
So, after this, I continued my acts in the divine Fiat, and following it, I arrived in Eden, where the divine love had stopped me. And sovereign Jesus added, "My blessed daughter, our divine being is most pure light, and our attributes are so many suns, distinct from one another but United together and inseparable, that they make a crown for us. Now, in creating the creature, she was placed in these immense suns in order to form her little way. Now, who comes to form this little way? One who lives of our will. Hard divine attributes line up to the right and to the left of her. They make themselves the way for her in order to give her the step and let her walk so as to let her form her little way. And while she walks, she does nothing other than collect drops of light with which she remains all in pearled, such that it is an enchantment to see her. Therefore, she nourishes herself with light, the light embellishes her, and she does not understand nor does she know how to speak about anything other than light. My attributes press themselves around her and they love this creature as the pupil of their eyes. They feel her life in themselves and their life in her, and they take on the task of raising her as beautiful as they can, and of not letting her take one step away from the way that they have formed in their interminable light, such that one who lives in our will can be called the little way in the divine will. This, in time, but in eternity, it will not be little way, but long, rather. They will never stop, because this light has no end, and they will always have the way in order to walk, in order to take new beauties, new joys, new knowledge of this light that never ends. Car love displayed more than ever in this Eden in creating man, and in order to complete our display and keep him more secure, we formed the way for him by striking him with the light of our attributes. But he went out of them because he did not want to do our will. However, our goodness was so much that it did not close this way, but left it open for whoever wants to live only of divine will."
End of April 9th. Fiat.