The Sixty Counsels

Open the eyes of your soul and consider that of your own you have nothing that is good wherewith to pride yourself upon being something.

Of your own you have nothing but sin, weakness, and misery, and with regard to those gifts of nature and of grace which you enjoy, as you have received them from God, Who is the principle of your being, so to Him alone is their glory due.

Therefore, be deeply imbued with the idea of your own nothingness, endeavoring to increase it continually in your heart, in spite and to the shame of the pride that lords it over you.

Be intimately persuaded that there is nothing in the world so utterly vain and ridiculous as to wish to be highly esteemed on account of certain endowments which you have received merely as a loan from the gratuitous bounty of the Creator: for as the Apostle says—“If you have received them, why do you glory as though they were yours, and as if you had not received them?”⁴

Frequently ponder upon your weakness, your blindness, your vileness, your hard-heartedness, your inconsistency, your sensuality, your insensibility towards God, your attachment to creatures, and upon a host of other vicious inclinations that spring from your corrupt nature.

Let this be to you a strong motive for continually diving deeper into your own nothingness, and for always appearing utterly small and vile in your own eyes.

Let the recollection of the sins of your past life remain ever imprinted on your mind.

Above all things be thoroughly convinced that the sin of pride is an evil so abominable, that any other, be it on the earth above, or in hell beneath, is as nothing in comparison.

This was the sin which made the angels in heaven prevaricate, and that cast them headlong into hell; this it was that corrupted the whole human race and brought upon the earth an infinitude of evils, which will endure as long as the world endures, or rather as long as eternity.

Besides, a soul laden with sin is only worthy of hatred, contempt, and punishment. Imagine, therefore, what possible kind of esteem you can have of yourself—you who have already been guilty of so many sins.

Consider, moreover, that there is no crime, however enormous or deplorable it may be, to which your corrupt nature does not incline, and of which you may not become guilty; and that it is only through the mercy of God, and the help of His grace, that you have been preserved from it up to the present, according to that saying of St. Augustine, “There is no sin in the world which one man has fallen into, which another may not commit, should the hand which created man fail to uphold him.”⁵

Weep in your heart over so deplorable a state, and firmly resolve to reckon yourself one of the most unworthy of sinners.

Reflect frequently that you must sooner or later die, and that your body will have to rot in the grave.

Keep constantly before your eyes the inexorable judgment-seat of Jesus Christ, whither we must all necessarily appear.

Meditate upon the eternal torments of hell, prepared for the wicked, and more especially for those who are most like unto Satan—the proud.

Ponder seriously how, owing to the impenetrable veil that conceals the divine judgments from mortal eye, you are absolutely uncertain whether or not you will be of the number of those reprobates who, in the society of demons, will be cast for ever into a place of woe to be undying victims of a fire enkindled by the very breath of the divine wrath.

This uncertainty should be of itself enough to keep you in a state of the utmost humility, and inspire you with a salutary fear.

Do not flatter yourself that you will ever be able to acquire humility, unless you do practice those particular exercises which are conducive to it.

Acts of meekness, for instance, of patience, of obedience, of mortification, of self-hatred, of the renunciation of your own feelings and opinions, of sorrow for your sins, and the like.

Because these are the only weapons which will destroy in you the earth of self-love, that abominable soil which germinates all your vices, and wherein your pride and presumption take root and spread out in luxuriant growth.

As far as you are able, preserve silence and recollection, but at all times endeavor to do so without inconveniencing others.

When you are obliged to speak, always do so with reserve, and with modesty and simplicity.

And should it happen that no attention be paid to you, whether out of contempt or from any other cause, do not show any resentment, but accept the humiliation, and bear it with resignation and tranquility.

Most diligently guard against and carefully avoid giving utterance to disdainful and haughty expressions, displaying an assumption of superiority, as well as to all studied phrases, and every kind of frivolous jest.

Be ever silent on such matters as might lead others to believe thee to be clever and intellectual, and well worthy of their esteem. In a word, never talk of yourself without good reason, nor desire to speak of things calculated to bring upon you honor and praise.

In your conversation abstain from such observations and sarcastic remarks as may give pain to others; in a word, avoid all that savors of the spirit of the world.

Seldom speak of spiritual matters in a magisterial tone or as one giving advice, unless your charge or charity obliges you to do so.

Speak only of these things in order to be instructed by one who understands such matters, and whom you know to be capable of giving you seasonable advice; for to pose as a master in things spiritual without necessity, is to add fuel to the burning fire—that is to one’s soul, which is already ablaze with pride.

Repress to the best of your ability all vain and useless curiosity, and be not over-anxious to see what worldlings call things of rarity, beauty, and splendor.

Study rather to know your duty, and what is conducive to your perfection and salvation.

Be always very exact and attentive in treating thy superiors with the greatest respect and reverence, your equals with esteem and courtesy, and your inferiors with charity.

Take it for granted that any other behavior is the sure sign of a soul ruled by pride.

Following the maxims of the Holy Gospel, always seek the lowest place, thoroughly convinced that such is precisely what befits you.

So also, in all the requirements of life, beware lest your desires and cares should embrace too much and aspire too high.

Be satisfied rather with simple and humble things, as being better suited to your own littleness.

If earthly consolations fail you, and if God withdraw all spiritual sweetnesses, remember that you have ever abundantly enjoyed them beyond your deserts, and rest satisfied with the way in which the Lord deals with you.

Cultivate unceasingly within your soul the pious custom of accusing, reproaching, and condemning yourself.

Judge all your own actions severely, being as they truly are nearly always accompanied with a thousand defects and with the continual arrogance of self-love.

Often conceive a just contempt of yourself, seeing how much you are wanting in prudence, simplicity, and purity of heart in all your actions.

Beware, as of a most grievous evil, of condemning the actions of others, but interpret their every word and deed leniently, seeking with industrious charity for reasons to excuse and defend them.

Should the fault committed be so evident as to allow no opening for defense, strive to attenuate it as far as may be, attributing it to inattention, surprise, or to some such similar cause, according to circumstances.

At all events, think no more of it, unless by reason of your office you are obliged to apply a remedy.

Never contradict anyone in conversation, when the point under discussion is an open question, and when there is as much to be said for it as against.

Do not get over-excited in arguing, but if your opinion be considered erroneous or of little worth, give way quietly and then humbly remain silent.

Yield also and behave in like manner with respect to matters of no consequence even when you are satisfied of the mistake of that which has been asserted.

On all other occasions when it is of importance to defend the truth, do so courageously, but without being violent or contemptuous.

Rest assured that you will more likely win by gentleness than by your impetuosity and resentment.

Be well on your guard against giving pain, either by word, action, or in your manner to anyone, however much he may be beneath you, unless you should be at times constrained to do so by duty, obedience, or charity.

Should there be anyone who is continually coming in and out, and pestering you, and making it his business on every occasion to insult you with outrage and injury, yield not to feelings of anger, but look upon him as an instrument which God in His mercy makes use of for your good, so as to heal the inveterate wound of your pride.

The passion of anger, which derives its violence from that very pride wherein it is rooted, is a vice not to be tolerated in anyone, much less in religious persons.

Endeavour, therefore, to lay up a good store of gentleness, so that should anyone insult you, and wound your feelings with injuries, be they never so grievous, you may still have strength enough to retain your equanimity.

And take great care lest in such cases you nourish or harbor in your heart feelings of dislike and revenge against the person who had offended you; yes, rather forgive him from your heart, being convinced that you can have no better disposition than this for obtaining pardon of those injuries which you have committed even against God Himself.

Be assured that such humble forbearance will earn for you an abundant harvest of merit in heaven.

Be kindly and patient in bearing with the defects and weaknesses of others, keeping always before your eyes your own miseries, by reason of which you also are in need of being borne with and compassionated by others.

In a word, show humility and meekness towards all, but more especially towards those for whom you feel some repugnance and aversion, avoiding the exclamation which some persons make—“God forbid that I should entertain any hatred against that man, but I cannot abide his being near me, nor do I care to have anything at all to do with him.”

Take it for granted that this dislike arises also from pride, and from your not having conquered haughty nature and self-love with the weapons of grace.

For if these persons would truly abandon themselves to the inspirations of divine grace, they would very soon feel all the difficulties which they experience within themselves overcome by a true humility, and would patiently bear with natures which are even rougher and more uncongenial.

Should any affliction overtake you, bless the Lord, Who hath so ordained it for your greater good.

Believe that you have deserved it, and even more and greater troubles, and are not worthy of any consolation.

You may ask the Lord in all simplicity to deliver you from it, if such be pleasing to Him, otherwise beg Him to give you strength to bear your trial meritoriously.

In your crosses seek not for exterior consolation, especially when it is evident that God sends them to you for your humiliation, and to abate your pride and presumption; but exclaim with the royal Psalmist—“It is good for me, O Lord, that You have humbled me, that I may learn Your justifications.”⁶

For the same reason yield not to feelings of annoyance and disgust at table, because the food set before you is little suited to your taste.

Do in this case as the poor of Jesus Christ, who willingly eat whatever is set before them, giving thanks to Providence.

If anyone blame or speak ill of you unjustly, or if your conduct be censured by one who is either your inferior, or who, being more deserving of reprehension than yourself, should look to his own shortcomings, I would not have you on that account fly into a passion, or fling aside the counsels which I have given you, and refuse to examine your conduct in the light of God—and this, from the intimate persuasion that you are liable to go astray at every step if the grace of the Lord did not preserve you.

Never wish to be singularly loved: for as love depends upon the will, and as the will by its nature tends to that which is good, it follows that to be loved and to be considered good are one and the same thing.

But the desire of being considered exceptionally good, and being esteemed above others, cannot be reconciled with true humility.

For your soul, yearning then no longer for the love of creatures, would hide itself in the sacred wounds of its Savior, and would be able to taste abundantly that honey of divine consolation, which would be denied her were she taken up with the false and deceitful sweetnesses of earthly consolations.

Nor fear lest by so doing your love for your neighbor should grow cold; yes you will rather love him with a purer and more perfect love, loving him no longer out of self-interest, but purely for the sake of pleasing God.

Perform all your actions, be they never so trifling, with great attention and the utmost exactness and diligence, because doing them thoughtlessly and hastily is the result of presumption.

The truly humble man is always upon his guard, fearing lest there should be something amiss even in his smallest actions.

For as the proud man always seeks to make himself singular, so the humble man finds his delight in practices which are common and ordinary.

Know that you are not fit to be your own counsellor, and therefore should fear and be diffident of your own opinions as proceeding from a source that is marred and corrupt.

Under this conviction you will, as far as it is possible, always take counsel of some wise and conscientious person, and prefer rather to be led by one better than yourself than to follow your own devices.

Whatever high degree of grace and virtue you have attained; whatever gift of prayer God has bestowed upon you, let it be as sublime as you will—you ought, nevertheless, to walk always in fear and self-distrust, and more especially in matters touching purity.

Recollect that you carry about in you an indestructible germ and an inexhaustible fountain of sin, and know that you are all weakness, all unstableness, all unfaithfulness.

Always shun dangerous occasions, and with the other sex avoid all useless conversations, and in those that are necessary, maintain the most scrupulous modesty and reserve.

Lastly, as you can do nothing good without the grace of God, beg of Him constantly to have mercy on you, and not for a single instant to leave you to yourself.

Have you perchance received great talents from God, or are you perhaps famous in the world for some great achievement? Then do you, for this very reason, endeavor the more to know yourself as you truly are, and seek by careful introversion to convince yourself of your own weakness, of your own incapacity, and of your own nothingness.

You ought to appear in your own eyes less than a little child, and not to take delight in the praises of men, and to beware of being ambitious of honor.

Should you sustain any grievous injury or meet with some keenly felt disappointment, instead of being indignant against him who hath offended you, lift up your eyes to heaven and fix them upon the Lord, Who in His infinite and loving Providence has so ordained it, either for the expiation of your sins, or to destroy in you the spirit of pride.

When you meet with an opportunity of rendering your neighbor some lowly and menial service, do so with joy, and with that humility which you would have were you the servant of all.

By this practice you will lay up in store for yourself treasures of virtue and grace.

Busy not yourself in the least about things which do not in any way concern you, and of which you are not called upon to give an account either to God or to man.

For meddling comes of secret pride and from vain presumption; it nourishes and increases vanity, and begets an infinite host of troubles, worries, and distractions; whereas, by attending to one’s self alone and to one’s own duties, a man will find a fountain of peace and tranquility, according to that beautiful saying of the “Imitation of Christ:”—“Neither busy yourself with things not committed to your care, and thus may it be brought about that you shall be little or seldom disturbed.”⁷

When you perform some extraordinary mortification, take good care to keep free from the venom of vain glory, which oftentimes mars the whole merit.

Reflect that as the bit and bridle are necessary to master a mettlesome horse, so works of penance are necessary for you in order to check the violence of your passions and keep you within the bounds of duty.

Every time you are inclined to be impatient or downcast in your tribulations and humiliations, courageously fight against such a temptation, being mindful of your sins, for which you have deserved far severer chastisements than those from which you are actually suffering.

Frequently cry out with St. Augustine—“Here in this life, O Lord, burn within me, and cut whatsoever pleases You; here spare me not, provided You do spare and pardon me in eternity.”

To refuse tribulations is to rebel against the justice of God, which is so salutary; it is also to reject that chalice which He offers us in His mercy, and which Jesus Christ Himself, although innocent, desired to be the first to drink.

If by any chance you have committed some fault which has caused you to be despised by the person who witnessed it, conceive a lively sorrow for your offence against God; but, with regard to the contempt itself, accept it as a means which God has chosen for the expiation of your fault, and to render you more humble and more virtuous.

If, on the contrary, the seeing of yourself depreciated and dishonored mortifies and pains you, believe me, you do not possess true humility, and are still infected with pride.

If among your companions there be one who seems to you contemptible and of no account, you will act wisely and prudently in setting about to consider the good qualities of nature and of grace with which God has endowed him, rather than in noticing his faults and censuring them.

At least, always behold in him one created by God, formed after the divine image and likeness, and redeemed by the precious Blood of Jesus Christ.

When you are praised, instead of rejoicing thereat, fear lest such praise be the sole reward of that little good which you have done.

In your heart acknowledge your own misery by which you merit the contempt of others, and endeavor to cut short that discourse—not indeed with a view of securing still greater praise, like the proud who make a parade of humility—but with a holy adroitness, so that attention may be wholly drawn away from you.

But if in this you do not succeed, instantly refer to God alone all the honor and all the glory, saying with Baruch and Daniel—“To the Lord our God, belongs justice, but to us confusion of our face.”⁸

As your own praises should give you disgust, so in the same degree ought the praises conferred upon others to cause you delight: and do you also contribute your mite of praise so far as sincerity and truth will permit.

Not thus should you act as the envious do; but in praising your neighbor praise and thank the Lord for the gifts He has bestowed upon him.

When your neighbor is defamed in your hearing, conceive a sincere sorrow for it.

Do not fail, however, to defend the honor and good name of the poor person who is the object of attack, doing so with such skill and tact that the defense shall not turn out to be in reality a second accusation.

But if without making the slightest effort to repress your feelings, you do feel pleased when your neighbor is depreciated, and displeased when he is extolled—O then, how much still remains for you to do before possessing the incomparable treasure of humility.

There is nothing more conducive to your spiritual advancement than to be told of your faults.

The proud man, even when he corrects himself, does not wish it to appear that he is following the salutary counsels which he has received of others; nay, he even shows a supreme contempt for them.

But the truly humble man glories in submitting himself to all persons for the love of God, and looks upon the wise admonitions he receives as coming from God Himself.

Abandon yourself entirely to God in order to follow the dispensations of His loving Providence, even as a tender child casts itself without reserve into the arms of its beloved father.

Humility plunges us infinitely below the infinite Being of God, but at the same time it teaches us that in Him alone is all our strength and every consolation.

Since it is clear that without God you are not able to do any good whatsoever, always acknowledge yourself to be the weak and impotent creature you are, bearing in mind that in all your actions you stand continually in need of the divine assistance.

Say often with the royal Prophet—“Unless the Lord had been my helper my soul had almost dwelt in hell.”⁹ And—“Look You upon me and have mercy on me for I am alone and poor.”¹⁰ And—“O God, come to my assistance; O Lord, make haste to help me.”¹¹

In the hour of prayer, more especially than at any other time, you should be penetrated with a feeling of shame and confusion and self-abasement, and with a holy awe of the presence of that Supreme Majesty to Whom you dare appeal—“I will speak to the Lord, whereas I am but dust and ashes.”¹²

If in your prayer you receive some extraordinary favor, you should at once believe yourself to be unworthy of it. And if you do not receive any such signal gift, you should not be on that account cast down.

Be ever most prompt in giving to God the entire glory both of your good deeds and of the happy issue of the undertakings committed to your care.

To yourself, attribute nothing except their defects, for these emanate from yourself alone; whereas every good is from God, and to Him only are due the thanks and the glory of every good deed.

If, on the contrary, the affairs placed under your direction go wrong, it is much to be feared that the failure must be attributed to your incapacity and to your negligence.

Examine your conduct conscientiously, and trembling lest you have failed in doing your duty, acknowledge your fault before God, and accept the humiliation as a chastisement which you have deserved.

When approaching the most holy Communion, with a heart all inflamed with divine love, you should at the same time approach with a mind penetrated with sentiments of true humility.

Dive as deeply as you can into the abyss of your unworthiness. Draw not nigh to that adorable Sanctity except with the utmost reverence.

Keep yourself always in your proper place: that is, in submission, in subjection, and in your nothingness.

For your neighbor, entertain true and living charity, and a perpetual fountain of affability and sweetness, and seek with a holy avidity how to help him in all things. But always do so to please God.

Know that if you keep a good action so hidden and secret as to be known to none but God, it shall secure you a priceless reward.

Seeing yourself in continual danger of falling, let that wholesome fear which you should entertain of displeasing the Lord, be ever accompanied by an interior sigh towards Him, that His infinite mercy may preserve you from so great a misfortune.

In a word, this practice is a fountain of true humility and poverty of spirit. Make frequent use of it, and as far as in you lies, let it be your continual prayer.

A sick man, who ardently desires to be cured, takes the greatest pains to ward off everything that might retard his progress.

So, in like manner, if you earnestly desire to be cured of the fatal disease of pride, you must be always attentive and cautious lest you say or do anything which might impede you therein.

Another exceedingly powerful motive to induce you to practice the beautiful virtue of humility is the example of our Divine Savior, Whom we should continually take as our Model.

He it is Who says to us in the holy Gospel—“Learn of Me, because I am meek and humble of heart.”¹³

He is the omnipotent God, the infinite and immortal Being, the Supreme Arbiter of all things. And notwithstanding this, He became man, weak, mortal, subject to suffering, obedient even unto death.

Then, after such an example of humility, what ought we not to do—we who are but dust and ashes!

Consider, moreover, the examples left you by the saints, both of the Old and the New Covenant. Isaias, that prophet so virtuous and zealous, believed himself to be impure in the sight of God, and openly declared that all his “justices” were as filthy “rags.”¹⁴

St. Dominic would prostrate with his face to the earth before entering a city, weeping and crying out that God should not let its people feel the effects of his own sins.

St. Francis, who merited to bear in his body the marks of the Passion of Jesus Christ, firmly and sincerely believed himself to be the most wicked of men.

And are you more illuminated or holier than they? Why not then place, as did these saints, your sole and entire delight in holy humility?

Now to increase the more in this virtue and render humiliations sweet and familiar, you will find it of great advantage to picture to yourself frequently the affronts which might come upon you unawares, endeavoring to accept them as sure pledges of the love of your God.

Let not a day pass in which you reproach not yourself for that for which your enemies might reproach you.

But if it should happen that in the tempest of some violent temptation you are inclined to murmur interiorly at the way in which God tries you, repress these feelings betimes, and say within yourself: “What should a vile and miserable sinner such as I, dare complain of this tribulation? And have I not already deserved punishments infinitely worse?”

“The Lord wishes to number you among His friends and disciples on Calvary, and would you, yielding to base fear, make ‘the great refusal’ of combat?”¹⁵

However great may be the peace and tranquility which you enjoy in the midst of abuse and contradiction, you should not on that account take it for granted that you possess a calm and triumphant humility, because pride is frequently only dormant.

Let the study of the knowledge of yourself, the fleeing from honors, and the love of humiliations, be your weapons; and of these you should never divest yourself.

In order that God may deign to grant you so great a favor, take for your advocate and protectress the most blessed Virgin.

Full of confidence, abandon yourself to her maternal heart. Beseech her to obtain for you that virtue which was so dear to her.

But the chief grace which you should ask of her is holy humility. Do not hold your peace, neither cease imploring until she has obtained it.

For the same reason, you should also have recourse to those saints in whom this pre-eminent virtue has shone forth the most conspicuously: to St. Michael the Archangel, the first of the humble; to St. John the Baptist, who thought himself unworthy even to loose the latchet of His shoes; to St. Paul, who regarded himself as the least of the Apostles, and even unworthy of the name of an Apostle, and to be, as it were, a mere nothing.¹⁶

To St. Gregory, who took more pains to escape the Supreme Pontificate than the ambitious take to secure the highest honors; to St. Augustine, whose “Confessions” and “Retractations” stand as immortal monuments of his humility; to St. Alexius; to St. Aloysius Gonzaga.

Lastly, the drawing nigh frequently to the sacraments of Penance and Communion, will supply most abundant aid to maintain you in the practice of humility.

Holy Communion, by which we receive within our breasts in very substance the God made man and annihilated for love of us, is a wonderful school of humility and a most powerful means of acquiring it.

For the rest, always take courage in overcoming the difficulties you shall encounter in practicing what I have taught you thus far, and in resisting the opposition which you shall find within yourself.

Be well on your guard against exclaiming with the faint-hearted disciples—“This is a hard saying who can bear it?”¹⁷—and who can carry it out into practice?

Strengthen yourself, therefore, with a holy ardor, so that nothing may be able to subdue you. Know, beyond everything else, that Jesus Christ expressly declared, that the “kingdom of heaven suffers violence.”¹⁸

Blessed are you, yea, a thousand times blessed, if, convinced of this truth, you make it your first endeavor to practice humility, that so you may merit the reward of the eternal greatness of heaven.

In the last place, reflect that our divine Master exhorted His disciples to acknowledge themselves unprofitable servants even when they had fulfilled all the Commandments.¹⁹

So should you also acknowledge yourself an unprofitable servant, even after having practiced all the foregoing counsels with the utmost exactness; being firmly convinced that such is not due to your own strength and merits, but indeed to the gratuitous goodness and infinite mercy of God.

Finally, beseech Him every day to vouchsafe to preserve this priceless treasure within you, even to that very moment when your soul shall be free to wing its flight to the bosom of its Creator, there to enjoy for all eternity the glory prepared for the humble.