that person. Now, what was all this but a meditation in which you employed all the powers of your soul? Moreover, it was probably' made without a single distraction, which is of very rare occurrence when we meditate on a mystery of our holy faith.
"Unfortunately , the subject was not well chosen, but at least it may help you to understand that you are capable of making a meditation. Suppose that, instead of reflecting on a personal affront, you had chosen for subject the insults received by Our Lord at the court of Herod. You pictured out the scene, recalled the facts, pondered them over, weighed the motives, and then stirred up yourself to imitate your divine model. This would have been an excellent meditation. Now it is true that the Holy Ghost is the great Master Who teaches us how to pray, but this does not dispense us from means which He has placed at our disposal, for 'God helps those who help themselves/ in this as in temporal enterprises. The masters of the spiritual life have traced out methods of mental prayer for their disciples. The one laid down by St. Ignatius, in his? Spiritual Exercises,' is perhaps the best known."
It consists of three parts: (1) preparation, (2) meditation proper, (3) exercise of the affections. Each of these parts is subdivided, and a few words on them may be useful to the reader.
Method of Meditation According to St. Ignatius.
I. Preparation.
READ over the subject of the meditation carefully. This can be done the previous evening. Place yourself in the presence of God; stand (if convenient) and reflect on the truth that God sees into your inmost
