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Some there are who call the Bridegroom their Beloved, but He is not really beloved, because their heart is not wholly with Him. Their prayers are, therefore, not so effectual before God, and they shall not obtain their petitions until, persevering in prayer, they fix their minds more constantly upon God and their hearts more wholly in loving affection upon Him, for nothing can be obtained from God but by love.

When one cannot put oneself right by speaking, it is better to have recourse to prayer and silence; and thus to keep one's peace alone with God.

The recollected soul becomes uncomplicated, transparent and simplified. In a single, unique movement which proceeds often without words, it adores, gives of itself to God, relies on and rests in him.

Seeing the silence which reigns in His creature, observing how it is wholly recollected in its interior solitude, the Creator greatly desires its beauty. He leads it into the immense, infinite solitude, into that spacious place of which the Psalmist sings, which is His very self. ‘I will enter into the powers of the Lord’.

His blood is the curtain through which we enter into the Holiest of Holies, the Divine Life. In baptism and in the sacrament of reconciliation, his blood cleanses us of our sins, opens our eyes to eternal light, our ears to hearing God's word. It opens our lips to sing his praise, to pray in expiation, in petition, in thanksgiving, all of which are but varying forms of adoration, i.e., of the creature's homage to the Almighty and All-benevolent One.

"To watch in prayer"- this is to say the same thing that Elijah said with the words, "to stand before the face of God." Prayer is looking up into the face of the Eternal. We can do this only when the spirit is awake in its inmost depths, freed from all earthly occupations and pleasures that benumb it. Being awake in body does not guarantee this consciousness, nor does rest required by nature interfere.

To obtain the granting of requests that we have at heart, there is no better means than that of directing the energy of our prayer to asking for what is most pleasing to God.

And take care about this: however sublime the contemplation, let your prayer always begin and end with self-knowledge.

Ordinarily this contemplation, which is secret and hidden from the very one who receives it, imparts to the soul, together with the dryness and emptiness it produces in the senses, an inclination to remain alone and in quietude.

One must not think that a person who is suffering is not praying. He is offering up his sufferings to God, and many a time he is praying much more truly than one who goes away by himself and meditates his head off, and, if he has squeezed out a few tears, thinks that is prayer.

Mental prayer consists of what was explained: being aware and knowing that we are speaking, with whom we are speaking, and who we ourselves are who dare to speak so much with so great a Lord. To think about this and other similar things, of how little we have served Him and how much we are obliged to serve Him, is mental prayer. Don’t think it amounts to some other kind of gibberish, and don’t let the name frighten you.

O Jesus! how happy I would be if I had been faithful, but alas! often in the evening I am sad because I feel I could have corresponded better with your graces... If I were more united to You, more charitable with my sisters, more humble and more mortified, I would feel less sorrow when I talk with you in prayer. And yet, O my God, very far from becoming discouraged at the sight of my miseries, I come to you with confidence, recalling that "those who are well do not need a doctor but the sick do."