Transcription
May 8th, 1903. Volume 5.
When man disposes himself to good, he receives good, and if he disposes himself to evil, he receives evil. I continue in my most bitter state of privation. At the most, he makes himself seen, taciturn, and for short instances. This morning, since the Confessor committed himself to making him come, has I lost consciousness? He made himself seen for a little, and almost by force, and turning to the Confessor with a serious and afflicted aspect, he said to him, "What do you want, Father?" Seemed to be confused and was unable to say anything. So I said, "Lord, maybe it is that thing about Mass that he wants." And the Lord said to him, "Dispose yourself, and you will have it. Besides, you have the victim. The closer you remain to her with your thought and with your intention, the stronger and freer you will feel to be able to do what you want."
Then I said, "Lord, how is it that you are not coming?" And he added, "Do you want to hear something? Hear it." And at that moment, many cries of voices from all over the world could be heard, saying, "Death to the Pope! Destruction of religion! Churches torn down! Destruction of every dominion! No one must exist above us!" And many other satanic voices, which it seems useless to me to repeat.
Then Our Lord added, "My daughter, when man disposes himself to good, he receives good, and if he disposes himself to evil, he receives evil. All these voices you hear reached my throne, and not once, but repeated times. And when my justice sees that man not we want evil, but he asks for it with repeated petitions, what justice had is forced to concede it to make them know the evil they wanted. In fact, one can truly know evil only when he finds himself in it. This is the reason why my justice keeps looking for voids in order to punish man. However, the time of your suspension has not yet come. At the most, a few days for now, so that justice may press its hand down on man a little bit, for it can no longer bear the weight of such enormities, and at the same time, so as to make man's forehead raised too high lower down."
May 8th, 1909. Vol. 9.
One who talks much is empty of God. Continuing in my usual state, my lovable Jesus made himself seen for just a little and told me, "My daughter, one who talks much shows that he is empty in his interior, while one who is filled with God, finding more taste in his interior, does not want to lose that taste. He hardly speaks, and only out of necessity, and even while speaking, he never departs from his interior, and he tries as much as he can to impress in others that which he feels within himself. On the other hand, one who talks much is not only empty of God, but with his much talking, he tries to empty others of God."
May 8th, 1919. Volume 12.
Pause. A necessity of the pains that the divinity gave to the humanity of Jesus. The reason why he has delayed in making them known. Finding myself in my usual state, I was thinking of the pains of my adorable Jesus, especially those which divinity inflicted upon the most holy humanity of Our Lord. Meanwhile, I felt myself being drawn into the heart of my Jesus, and I took part in the pains of his most holy heart, which his divinity made him suffer during the course of his life on earth. These pains are very different from those which blessed Jesus suffered in the course of his passion at the hands of the Jews. Their pains, which almost cannot be described, from the little I shared in them, I can say that I felt a sharp, bitter pain, accompanied by a rip to the heart itself, such that I felt I was dying. In reality, and then Jesus would give me life again with a prodigy of his love.
Then, after I suffered, my sweet Jesus told me, "Daughter of my pains, know that the pains which of the Jews gave me were the shadow of those which the divinity gave to me, and this was just in order to receive full satisfaction. In sinning, man offends the Supreme Majesty not only externally but also internally, and he disfigures in his interior the divine part which was infused in him when he was created. Therefore, sin is formed in the interior of man first, and then comes outside. Even more, many times what comes outside is the minimum part, while the greater part remains in his interior. Now, creatures weren't incapable of penetrating into my interior and of making me satisfy, by means of pains, the glory of the Father which they had denied to him with so many interior offenses. More so, since these offenses wounded the most noble part of the creature, that is, the intellect, the memory, and the will, in which that divine image was imprinted. Who then was to take on this charge if the creature was incapable? Therefore, it was almost necessary that the divinity itself take on this commitment, becoming my loving executioner, but more demanding, though loving, in order to receive full satisfaction for all the sins committed in the interior of man. The divinity wanted the complete work and the full satisfaction of the creature, both internally and externally. Therefore, in the passion which the Jews gave to me, I satisfied the external glory of the Father which creatures had taken away from him. In the passion which my divinity gave to me during the course of my whole life, I satisfied the Father for all the sins of the interior of man. From this, you can understand how the pains which I suffered from the hand of the divinity surpassed by far the pains which creatures gave me. Even more, they almost cannot be compared, and they are less accessible to the created mind. Just as there is great difference between the interior and the exterior of man, much greater is the difference between the pains which my divinity inflicted upon me and those which creatures gave me. On the last day of my life, the first ones were cruel, painful, superhuman, terrible, capable of giving me death and repeated deaths in my most intimate parts, both of the soul and of the body. Not even a fiber was spared me. The second were bitter pains, but not tearing ones, capable of giving me death at each pain. But the divinity had the power and the will to do so. Oh, how much man costs me! But man, I'm grateful, does not care about me. He does not try to comprehend how much I loved him and how much I suffered for him, to the extent that he has not even come to understand all that I suffered in the passion which creatures gave me. And if they do not understand the least, how can they understand the greatest which I suffered for them? This is why I delay in revealing the innumerable and unheard-of pains which the divinity gave me because of them. But my love wants to pour itself out and to receive love in return. Therefore, I call you in the immensity and height of my will, where all these pains are in act, and not only do you take part in them, but in the name of the entire human family, you honor them and give love in return, and together with me, you substitute for all that creatures oh, but to my highest pain and great harm to themselves, they don't give it a thought."
May 8th, 1922. Volume 14.
The pains of one who loves Jesus the most are in continuous currents with his heart. Continuing in my usual state, blessed Jesus just barely made himself seen, like a flash that runs away. He showed now the shadow of his light, now his hand. I felt an indescribable pain, and he, caressing my face with his hand, told me, "Poor daughter, how much you suffer." And immediately he would through. So I thought to myself, Jesus told me many times that he loves me very much and that he suffers greatly when he sees that I suffer because of his privation. Who knows how much he suffers now and sees me petrified by the pain of his privation? So, in order not to make him suffer much, I want to pluck up my strength and try to be more content, less oppressed, more attentive in maintaining my flight, my attitude in his will, so as to bring him my kiss, not embittered, but peaceful and content, which may not sadden him, but rather console him.
While I was thinking of this, he came out from within my interior, how sorrowful, and with his heart all wounded. In the center of it, I could see a wound and a flame coming out from within it, and he told me, "My daughter, indeed, the more I see you suffer when I deprived you of me, the greater pain I feel, because since your pain is caused by the privation of me, it is nothing other than the effect of the love you have for me. Therefore, if you are embittered and oppressed, your heartbeat echoes in my heart, and I feel your bitterness and oppression. Oh, if you knew how much I suffer when I see you suffer because of me, you would always use this caution, this attention, so as not to embitterment of one who loves me the most, which are in continuous currents with my heart. See the wound that you see in the center of my heart, from which the little flame comes out, is precisely yours. But be consoled; if it gives me highest pain, it also gives me highest love. You, however, stay calm, and I will go forward to fulfill my justice. But I do not leave you; I will return often, be it even like a flash. I will not cease to make you my little visits."
May 8th, 1923. Volume 15.
Louisa must reach the beginning. Only the will can place in safety and keep with jealousy all the goods which God wants to give to the creature. As I was in my usual state, I found myself outside of myself. I seemed to be covering a very long way on which I encountered many people. Some were horrifying to look at, some seemed to be incarnate demons. Very few were the good. It was so long that it would never end, and I, tired, wanting to go back into myself. But someone who was near me prevented me from doing so, telling me, "Come now, keep going, you must reach the beginning, and in order to get there, you must go through all generations. You must have them all under your eyes so as to bring them to your Creator. Your beginning is God, and you must reach that point of eternity in which the eternal one created man in order to receive all the bonds of creation and to retie all the harmonies that can exist between Creator and creature." So a supreme force made me go forward, and I was forced to see the evils of the earth and those which will come, unfortunately horrifying.
Then, after this, I found my sweet Jesus. I'm tired. I threw myself into his arms, telling him, "My love, what a long way I had to go through! It seemed centuries without seeing you and without finding the one who forms my life." Pen Jesus, all love, "Yes, my daughter, rest in my arms. Come into your beginning from which you came. I too was anxiously awaiting you to receive from you my will. Oh, that creation Osmond had to give to you in my same will all that I must give to all creation! My will alone can place in safety and keep with jealousy all the goods which I want to give to the creature. Outside of my will, my goods are always in danger and poorly kept, while in it I abound and I give to one what I should give to all. This is why I want to bind all creation in you. I want to place you at the original point of the creation of man. It is my usual way to deal one-on-one with one creature alone, what I want to give her and what I want from her, and then from her, I let goods derive for others. How, my daughter, had I created man like a flower which was to grow, acquire color and fragrance in my very divinity? By withdrawing from my will, it happened to him as to a flower which has snatched away from a plant. As long as it remains in the plant, the flower is beautiful, lively in its color and fragrant, and its perfume. But once it has snatched away from the plant, it withers, it fades, it becomes ugly, and reaches the point of giving off a bad smell. What a lot this was for him and what a sorrow for me, who with so much love wanted to raise this flower in my divinity to delight and amuse myself with him. Now, by my omnipotence, I want this detached flower to bloom again by transplanting it once again into the womb of my divinity. But I want a soul who wants to live in the womb of my volition. She will be the seed that she will lend to me, and my will will do all the rest. In this way, my delights of creation will return. I will amuse myself with this mystical flower, and I will be repaid for creation."
May 8th, 1927. Volume 21.
How the divine will is immense, and everything it does carries the mark of immensity. In the midst of the privations of my sweet Jesus, though I feel their hard martyrdom, I abandoned myself in the arms of the supreme volition as its little daughter, who was raised on its knees, attached to its breast, to live of its life and in its likeness. And my beloved Jesus, moving in my interior, told me, "My daughter, my will is immense, and everything that can come from within it carries the mark of its immensity. One single word of it issued the immensity of the heavens with all the stars. From one word of it came out the Sun with the immensity of its light, and so with many other things. Now, in order to issue this immensity of light and of heavens, first I had to create the space in which to put this immensity of light and of heavens. Now, whenever my will wants to speak, first it looks to see whether there is the space in which to put the great gift of its word. That may be another heaven, a Sun, a sea, even greater. This is why many times my will remains silent, because the space in which to put the great gift of the immensity of its word is lacking in creatures. And in order to be able to speak, first it vacates it, slows, and then it speaks, placing its immense gifts within its very stuff. This was the reason why, in creating man, we gave him the greatest gift, the most precious, the richest inheritance: our will as depository in him, to be able to tell him the surprises of our immense gifts of the word of our Fiat. As he rejected our placated will, we no longer found the space in which to place in him the great gift of our creative word, and therefore he remained poor and with all the miseries of his human will. See, of everything that also took place in my humanity, the greatest miracle was to restrict all the immensity of my divine will in it. The miracles I made can be called nothing compared to this. More so, since it was my nature to be able to give life by making creatures rise again, give sight to the blind, speech to the mute, and all the other miraculous things I did. Indeed, it was my own nature to be able to give as many goods as I wanted. At most, it was a miracle for those who received them. But for me, the greatest miracle was to restrict my divinity, the immensity of my will, its endless light, its unreachable beauty and sanctity, within myself. This was the prodigy of prodigies that only a God could do. Therefore, as much as I may give to a creature, I would always give her little in comparison with giving her the great gift of my will. New heavens, more refuge, and suns, unheard-of things, surprises never before seen, can be seen in her. Heaven and earth tremble and fall on their knees before a soul who possesses the great gift of my will, and with reason, because they see coming out from her the vivifying and creative virtue and strength that preserves them in the new life created by God. A power of my will! If they knew you, how many would aspire to your great gift and would give their lives to have you!"
After this, I continued my acts in the Divine Will, and my sweet Jesus added, "My daughter, one who lives in my will has within herself this divine oil, dominating and reigning. The soul is the possessor of it; she holds it in her power. And while she possesses the Divine Will, holding its strength, its sanctity, its light, its goods in her power, the Divine Will possesses the soul, and by holding her in its power, human weaknesses, passions, miseries, and the human will are kept under the unshakable power and the sanctity of the Supreme Will. And before this power, they feel themselves lose life. So weakness feels conquered by the irresistible strength of the divine Fiat. Darkness feels conquered by light, miseries by its infinite riches, passions by its virtues, the human will by the divine. What difference between one who lives in my will and one who only does my will? The first one possesses it and has it at her disposal. The second is submitted to it and receives it according to her dispositions. And between possessing it and receiving it, there is as much distance as between heaven and earth. There is as much distance as between one who possesses immense riches and one who receives day by day what is of absolute necessity. Therefore, one who does my will and does not live in it is forced to feel weakness, passions, and all the rags and miseries that are the provision of the human will. Such was the state of Adam before he withdrew from the Divine Will. It was given to him by his Creator as the greatest gift because it contained all goods. As one, he possessed it, dominated it, and was ruler of this divine will because God himself had given him the right to master it. Therefore, he was master of the strength, of the light, of the sanctity, of the happiness of this eternal Fiat. But when he withdrew from it, he lost possession and dominion and reduced himself to receiving the effects of my will according to his dispositions rather than possessing them as his own. And one who finds himself in the condition of receiving is always poor; he is never rich, because a rich person possesses, does not receive, and is in the condition of being able to give part of his goods to others."
May 8th, 1932. Volume 30.
By doing his will, the creature impedes the course of the gifts of God, and if he could, would place him in immobility. How in all his works God gives the first place to the creature. I continued to think about the divine will and about the grave evils of the human volition, and how this, without the life of the Fiat, is without guide, without light, without strength, without nourishment, ignorant, because it does not have the teacher who teaches at the divine science. So, without it, the creature knows nothing of his Creator. One can say that he is at the alphabet, and if he knows something, they are hardly the shadows or some vowel, but not with clarity, because without the divine will, there is no light, but always night. This is the reason why so little is known about God. The celestial language, the divine truths, are not understood because the divine will does not reign as life has prime act. It seemed to me I saw the human will before my mind as dying of hunger, ragged, pale, stained, limping, and wrapped in dense darkness. And since it is not accustomed to living of light, and looking at it, every little light of truth eclipses its sight, confounds it, and blinds it more. Oh, how there is something to cry over in the great misfortune of the human will without the divine! It seems that it lacks the life of good and the necessary nourishment in order to live. But while I was thinking this, my celestial teacher in Jesus, making me his brief little visit, told me, "My blessed daughter, doing one's will is so very grave that it would be less evil if the creature would impede the course of the Sun, the sky, the wind, the air, the water. And yet, impeding this course, such a disorder and terror would happen that man would not be able to live anymore. And yet, this great evil would be nothing compared to the grave evil of doing one's own will, because with this, one impedes the course not of created things, but of his very Creator. Adam, by withdrawing from our wills, stopped the course of the gifts that it wanted to give to his beloved creature. If he could have, he would have constrained God to immobility. Our Supreme Being, by creating the creature, wanted to be in continuous correspondence with him. It wanted to give him now one gift, now another. It wanted to make so many beautiful surprises never interrupted. Now, as one does his will, so he tacitly says to its Creator, 'Withdraw! I have nowhere to put your gifts. If you speak to me, I do not understand you. Your surprises are not for me. I am enough by myself.' And with reason, he says this because without my will, that is his primary life, he has lost the life and the capacity of where to place my gifts of understanding or social language and makes himself a stranger to our most beautiful surprises. By not doing our will, the creature loses divine life, the most beautiful, the most interesting, most necessary act of his creation and of how he was created by God. This is the reason why, as man withdrew from our Fiat, he disordered himself in a way that every step wavered, because he detached himself, he rejected the vital act of his life and the stable and permanent act that must live with him as one single life, that is, hard divine will. Given that we feel immobilized by many, because we want to give and we cannot, we wanted to speak, and he does not listen to us. It is as if from a distance we make our sorrowful laments heard by saying to him, 'Oh man, stop, stop! Recall into yourself that will you reject. It does not pay attention to your evils, and if you call it, it is ready to take possession of you and form its kingdom in you, kingdom of dominion, of peace, of happiness, of glory. Hub victory for me and for you! Well, please do not want to be a slave anymore, nor live in the maze of your evils and miseries. Such is not how I created you, but I created you king of yourself, King of all. Therefore, calm I will as life, and it will let you know your nobility and the height of your place in which you were placed by God. Oh, how content you will be, and you will content your Creator.'"
After this, he added, "My daughter, only then does one feel the true life in herself when she enters into my divine will, because in it, the creature sees with clarity her nothingness, and how this nothing feels the need of the all that is of He who drew her from nothing in order to live. And as she recognizes herself, the All fills her with itself. This nothing feels the true life; she finds the immediate contact of sanctity, of goodness, power, love, and divine wisdom. She recognizes in herself the power of the creative work, its palpitating life, and the extreme need for this divine life. Otherwise, she feels as if there were no life in her. It is only my will that makes her true nothingness recognized by the creature, and it continuously breathes over this nothing so as to maintain the divine life always inflamed in her, in order to make her grow as a work worthy of our creative hands. On the other hand, without our will, the creature feels as if she were something, and the All remains outside of the nothing."
So I continued my acts in the Divine Will, and my poor mind was lost in the multiplicity of its works that ran in search of man in order to embrace him, and line up around him, to defend him, to lend him all helps, to make him happy, and to let him hear its loving laments, its sorrowful notes, even into the depth of his heart. That while the divine Fiat and everything it does searches for man, it wants to find him, to love him, he does not search for it in his act, he does not surround it, nor let it hear his loving notes, nor his sweet laments. That he wants, he who so much loved him and whom he should love. Now, while I was lost in his divine works, my sweet Jesus resumed by saying, "My daughter, all our works, odd, extra, have been done and will be done only for creatures. Our purpose is only for them, because we have no need. Therefore, in the work that we do, the creature sparkles in our act, she flows in it as purpose of our work. And since every act has its purpose, so the reason that moves us to work is the creature, because the first place in all our works is occupied by him. He sparkles and flows in our act. Therefore, we can say, 'You were with us when we extended the sky and formed the Sun in that Azure nests, and in that light, we gave you the place of honor, and you flowed in them.' In every act of the word done on earth, in every pain, in every word, you've had your place of center, and you flowed in them as your property. Now, we do not give to the creature his place in our act in order to be useless and let him idly flow in it. No, no, idleness has not made anyone holy. We placed him within our act so that he could place his acts inside of ours. Ours must serve as model, as space, in order to be able to place his acts inside with more security. We also labor - love is labor - and our labor, because it is love, is operating, vivifying, creating, sustaining of everyone and everything. And therefore, even though the creature has his place in our works, oh, how many of our works are seen empty of the acts of creatures! Rather, he does not even know them and lives as if we had given him nothing. [Music] So our works have a sorrow, and they incessantly ask for he who, while he has his place, he neither makes use of nor with his love works together with the work of his Creator. And yet, the centuries will not end until our works have the purpose for which they were made, that is, the creature inside of them to work as center of their acts, and these will be the ones who will let the divine will reign as life in their souls."
End of May 8th. Fiat.