And we have been led to do this for several reasons. The Mystical life is the life of union with God, and it is based essentially on Prayer and Contemplation. But prayer and contemplation, though simple in themselves, are yet fraught with difficulties and dangers unless we be wisely guided. And as Father Faber shrewdly says: when we ask for instruction in these things, let us by all means make appeal to those whose names begin with S--let us, in other words, go to God's Saints. And the reason is simple: these Saints are no mere idle sign-posts who point the way but stand still themselves; they themselves have been where they would have us go; they speak from no mere theoretical knowledge; they themselves have tasted and seen that the Lord is sweet! Further, it would have been easy to cull from S. Thomas's writings the salient points of his teaching on these points, and to have presented them in an attractive form. But had we done so the teachings of the Saint would have lost much of their force, and readers might well have doubted at times whether they really had before them the mind of S. Thomas or that of the translator. It is preferable to read the Bible than what men have said about the Bible. Unfortunately, it is the fashion nowadays to consider S. Thomas's writings "out of date"! If the perusal of these pages shall have induced some few at least to go to the original and study it for themselves they will have more than fulfilled the translator's desires. Another reason which has weighed much with the translator and encouraged him to undertake this task has been the suddenly awakened interest in Mysticism and Mystical studies during the last decade. It has become the fashion to talk about Mysticism, even to pose as Mystics, and--need it be said?--those who talk the most on such subjects are those who know the least. For those who have entered into the secret of the King are ever the most reticent on such matters. At the same time we may welcome this recent development, if only as a set-off against the Spiritualism and occultism which have played such havoc with souls during a space of over fifty years. The human soul, "naturally Christian," as Tertullian would say, is also naturally Divine in the sense that, as S. Augustine so often insists, no rest is possible for it save in God. Now those who are familiar with the _Summa Theologica_ are aware that _Union with God_ is its keynote, or rather is the dominant note which rings out clear again and again with its ever-repeated _Sursum Corda_! It is this that gives such special value to the treatises here presented on Prayer and the Contemplative Life. They flow from the pen of one who was literally steeped in God and Divine things, and who is speaking to us of things which he had himself tasted and seen. It is this that gives such simplicity and charm to the whole of his teaching. He is not experimenting; he is not speaking of theories; he is portraying to us what was his everyday life.