The prayer of silence: the most powerful prayer I can do

The prayer of Silence is considered by all the writers of mystical theology as one of the degrees of contemplation. It must therefore be distinguished from meditation and emotional prayer. It has an intermediate place between the latter and the prayer of union. As the name suggests, the prayer of silence is one in which the soul experiences extraordinary peace and rest, accompanied by pleasure or pleasure in contemplating God as present. In this prayer God gives the soul an intellectual knowledge of His presence and makes one feel that he is truly in communication with Him, although he does it in a somewhat obscure way. The manifestation increases in distinction, since the union with God becomes of a higher order. This mystical gift cannot be acquired because it is supernatural. It is God himself who makes his presence felt in the inner soul. The certain sight of God obtained therein is not the same as the light of faith, although it is founded on faith. The gift of wisdom is particularly used in this degree, as it is in every degree of contemplation. According to Scaramelli, the office of this gift, at least to a certain extent, is to make God present to the soul and all the more present as the gift is more abundant. Some authors say that this is not to be understood by the ordinary gift of wisdom which is necessarily connected to sanctifying grace and is possessed by every just man, but of wisdom as one of the charisms or extraordinary graces of the Holy Spirit, especially granted to privileged souls. . although it is founded on faith. The gift of wisdom is particularly used in this degree, as it is in every degree of contemplation. According to Scaramelli, the office of this gift, at least to a certain extent, is to make God present to the soul and all the more present as the gift is more abundant. Some authors say that this is not to be understood by the ordinary gift of wisdom which is necessarily connected to sanctifying grace and is possessed by every just man, but of wisdom as one of the charisms or extraordinary graces of the Holy Spirit, especially granted to privileged souls. . although it is founded on faith. The gift of wisdom is particularly used in this degree, as it is in every degree of contemplation. According to Scaramelli, the office of this gift, at least to a certain extent, is to make God present to the soul and all the more present as the gift is more abundant. Some authors say that this is not to be understood by the ordinary gift of wisdom which is necessarily connected to sanctifying grace and is possessed by every just man, but of wisdom as one of the charisms or extraordinary graces of the Holy Spirit, especially granted to privileged souls. . it is making God present to the soul and all the more present as the gift is more abundant. Some authors say that this is not to be understood by the ordinary gift of wisdom which is necessarily connected to sanctifying grace and is possessed by every just man, but of wisdom as one of the charisms or extraordinary graces of the Holy Spirit, especially granted to privileged souls. . it is making God present to the soul and all the more present as the gift is more abundant.

(I) At first the prayer of silence is given only from time to time and then only for a few minutes. (2) It takes place when the soul has already reached the prayer of recollection and silence, or what some authors call the prayer of simplicity. (3) A degree of prayer is not a definite state excluding the return to previous states. (4) Often the time comes when the prayer of silence is not only very frequent but usual. In this case it happens not only at the appointed time for prayer, but every time the thought of God presents itself. (5) Even then it is subject to interruptions and alterations of intensity, sometimes strong and sometimes weak.

The prayer of silence does not completely prevent the exercise of the soul's faculties. The will alone remains a prisoner. Intellect and memory seem to have greater activity for the things of God in this state, but not so much for worldly affairs. They can also escape the limits of control and wander on strange and useless thoughts, and yet the will, attracted by the charm of the Divine presence, continues its delights, not entirely in a passive way, but capable of arousing fervent affections and aspirations. As for the senses of the body, St. Francis de Sales tells us that people during the prayer of silence can listen and remember the things said near them; and, quoting St. Teresa, observes that it is a kind of superstition to be so jealous of our rest that we refrain from coughing, and almost from breathing for fear of losing it. God, who is the author of this peace, will not deprive us of it for inevitable physical movements, or even for involuntary wanderings of the imagination. The spiritual fruits are the inner peace that remains after the time of prayer, the profound humility, attitude and disposition for spiritual duties, a heavenly light in the intellect and the stability of the will in the good. It is with these fruits that true mystics can be distinguished and distinguished from false mystics.