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Nihil Obstat: |
Dom Michael Barrett, O.S.B.
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Imprimatur: |
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Edward |
DEDICATED TO
The Martyred Daughters of St. Teresa,
The Blessed Martyrs of Compiegne, France,
by the Descendants of Their Fellow Prisoners.
Stanbrook Abbey
Day of the Beatification
May 27, 1906
IN this new edition the wording has been revised and condensed, chiefly with a view to rendering the translation more pregnant. Only one passage (VI. Mansion, ch. v. r 3) has been substantially changed, in conformity with an explanation received from a high authority. It is admittedly a very difficult passage which appears to have been misunderstood by nearly all translators; but it is gratifying to notice that the new French translation by the Carmelite nuns of Anderlecht agrees with our interpretation. The editor is under an obligation to that translation for several interesting facts embodied in the Introduction and in the notes to the text.
B. Z.
WINCANTON
December 25, 1911
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The Benedictines of Stanbrook desire to express their gratitude to the very Rev. Benedict Zimmerman for having kindly revised the translation of the ‘Interior Castle’ and also for the Introduction, Notes, and Index which he has added to the book. |
SAINT TERESA began to write the Interior Castle
on June 2, 1577, Trinity Sunday, and completed it on the eve of St. Andrew,
November 29, of the same year. But there was a long interruption of five
months,
No
trace of these trials is to be found in the Interior
Castle. Saint Teresa possessed the power of concentration of thought in a
marvellous degree. The early mornings and late evenings were devoted to the
composition of the book, while the rest of the day was taken up by the affairs
of the Order. Mother Mary of the Nativity, a member of the
Mary
of St. Joseph says she heard from Mary of the Nativity that Father Jerome
Gracian commanded the Saint to write the Mansions;
she, however, begged to be excused, because so many books having been written
by holy and learned men, there remained nothing for a woman to write. At length
she yielded under obedience. This nun (Mary of the Nativity) was frequently in
the Saint’s cell while she was writing and she noticed her resplendent face and
the almost preternatural velocity with which her hand travelled over the paper.
Writing
to Mother Mary of St. Joseph, Prioress of Seville, November 8, 1581, St. Teresa
gives her a message for Father Rodrigo Alvarez, S. J.: ‘Our Father (Jerome
Gracian, then provincial) tells me that he has handed you a book written by me,
At
the end of the original manuscript, before the epilogue (marked with Ihs.)
there is a notice in Father Alvarez’ hand-writing to this effect: ‘The Mother
Prioress of the convent of Seville has read to me this seventh Mansion, whither
a soul may arrive in the present life. Let all the saints praise the infinite
goodness of God, Who communicates Himself to His creatures so that they truly
seek His glory and the salvation of their neighbour. What I feel and judge of
this matter is, that everything that has been read to me is conformable to
Catholic truth and in accordance with Holy Scripture and the teaching of the
Saints. Whosoever has read the doctrine of the Saints, such as the books of St.
Gertrude, St. Catharine of Siena, or St. Bridget of Sweden, and other saints
and spiritual writers,
The
work was copied, probably under the supervision of the Saint, who introduced
many changes; when completed the original was handed to Father Jerome Gracian
and to the Dominican, Fray Diego de Yanguas, for approval. Both, particularly
the former, made numerous corrections, which Fuente, not without reason, calls
impertinent, scratching out whole sentences and adding others. The book thus
revised must have enjoyed a certain celebrity, though not to the same extent as
the Life, to which St. Teresa herself
preferred it. Scarcely a week after its completion she wrote to Father Salazar,
S.J.: ‘If Señor Carillo [Salazar himself] came, the person in question [the
Saint] thinks he would find another jewel which in her opinion is superior to
the former [the Life]. This one
reflects nothing foreign to itself, but is resplendent in its own beauty. It is
enriched with more delicate enamels than the former, the workmanship, too, is
more perfect. For, as the person in question says, the jeweller was less experienced
when he fashioned the previous one. Moreover, the gold of the new
One
day, speaking with Mother Mary of Jesus on spiritual matters, she said that our
Lord had communicated so much to her since she had reached what she described
in the seventh Mansion,—the spiritual Marriage,—that she did not consider it
possible to advance further in this life, in the way of prayer, nor even to
wish to do so.
The
book was eagerly read by those who were able to obtain copies. At the
archiepiscopal Seminary at Salamanca it was read publicly after dinner; the
students, contrary to custom, sacrificing the recreation rather than miss so
edifying an instruction. The result was that several entered the religious
life, one becoming a Franciscan, two others, who had already taken their
degrees, joining the Discalced Carmelites.
In August 1586 it was decided to print Saint Teresa’s works, the Augustinian Fray Luis de Leon being selected as editor, as he was unconcerned in the quarrels raging round the Reform. Accordingly, the manuscript of the Interior Castle was handed to him. On the first leaf he wrote the following note:
’Many
passages of this book written by the holy Mother have been scored through,
other words being substituted or notes being added in the margin. Most of these
corrections are badly done, the original text being much better. It will be
noticed that the holy Mother’s sentences are superior and agree with the
context, which is not the case with the corrections. These improvements and
glosses may therefore be dispensed with. Having myself read and considered
everything with great care, it appears to me that the reader, too, should have
before him the words of the author who knew best what to say; for this reason I
have left out the additions, and have restored what has been changed, excepting
only a
When Luis de Leon undertook the editing of St. Teresa’s writings he received a long letter from Don Diego de Yepes, afterwards Bishop of Tarazona, a former friend and confessor of the Saint, in which he records his personal recollections. I shall only insert here what he says about the Interior Castle:
’This
holy Mother desired to see the beauty of a soul in the state of grace, a thing
greatly to be coveted both for the sake of seeing and of possessing it. While
this desire lasted, she was commanded to write a treatise on prayer, of which
she had much personal experience. On the eve of the Blessed Trinity, while
considering what subject to choose for this treatise, God, Who disposes
everything in due season, fulfilled her wish and furnished a suitable subject.
He showed her a most beautiful globe
She was still admiring this beauty which, by the grace of God dwells in the soul, when, to! the light suddenly disappeared, and the crystal, wherein the King of glory was still residing, became opaque and as dark as coal, emitting an intolerable odour; the venomous animals, formerly held in check outside, obtained admittance into the castle. The holy Mother wished that every one should behold this vision, for she thought that no one having seen the beauty and splendour of grace, which is forfeited by sin and replaced by such repulsive misery, would ever dare to offend God.
’She
told me this vision on the same day, for in this as well as in other things she
was so communicative that on the following morning she said to me: “How I
forgot myself yesterday! I cannot think how it could have happened. Those high
aspirations of mine, and the affection I have for you must have caused me to go
beyond all reasonable
’First,
she came to understand this axiom, which in this form she had never heard of in
her life,
’With
such regard for obedience, she asked me one day at Toledo—probably at the time
when she saw the vision of the Castle—whether it was true that God was in all
things by His power, presence,
’Secondly, she was greatly surprised at the malice of sin, since, notwithstanding the presence of God in these various ways, it prevents the soul from partaking of that powerful light.
’Thirdly, she derived such humility and self-knowledge from this vision, that from that moment she never thought of herself in all the good she was doing; for she learnt that all the beauty of the soul emanates from that resplendent light, and that the powers of the soul and of the body are enlivened and strengthened by the Power established in the centre, whence comes all our good, so that we have but a small share in our good works. All the good she did, she from this moment referred to God as its principal author.
’Fourthly,
she derived from it the subject of the book she was ordered to write on prayer,
comparing
’I
will say no more of this vision and the Mansions,
because your Reverence must by now have seen this admirable book, and must know
with what accuracy, with what majestic doctrine, with what lucid examples she
describes the progress of the soul from the gate to the very centre. It is
clearly seen in this treatise how she communicated with our Lord, and how His
Majesty vouchsafed to place her in the centre and to unite her with Himself, as
she puts it, by the bonds of marriage and an inseparable union.’
After
the publication of the Interior Castle,
in 1588 at Salamanca, it became not only more widely known, but also more and
more appreciated. Francis Suarez, the great theologian of the Society of Jesus,
says in his deposition in the process of Beatification that he had read some of
St. Teresa’s works, particularly the Mansions,
which contain an absolutely safe doctrine and give proof of a wonderful spirit
of prayer and contemplation.
As often as I read the books of the holy Mother, I admire the wonderful manner in which God instructed her in mystical theology for the sake of souls giving themselves truly to familiar intercourse with His divine Majesty. But where I most regret my inability of expressing in fitting terms my sentiments towards this excellent teacher is when I look at, and refresh myself in that Castle with its seven rooms; for there is seen the effect of infused knowledge such as St. Denis received from St. Hierotheus
Allusion to the famous Mystical Theology attributed to Dionysius the Areopagite, and long considered the chief authority on this subject. and both from St. Paul, and which has been committed to writing in the famous book of Mystical Theology. Hence comes, as from a fountain-head, notwithstanding the obscurity (to our manner of thinking) of its language, the doctrine of the great masters of the spiritual life such as Hugh of St. Victor, St. Bernard, Ruysbroek, Tauler, Gerson, and many others whom I pass by.’Nevertheless, I will boldly say that no one has given us water more limpid from that Apostolical and Areopagitical well than the holy Mother Teresa, who, in her books, but chiefly in the Mansions, has cleared up in simple language the most difficult questions of this divine theology, and has brought forth light from darkness, as it is
written: (He) commanded light to shine out of darkness.’ Who has ever been able to show as clearly as our Saint how God takes possession of the soul, how He unites Himself with its substance, whence comes to the intellect the light of faith, to the will the ardour of love, and to the senses the jubilation over His works? No one has ever turned theory into practice in a more convincing or more catholic manner. The most profound secrets of this supernatural wisdom are here treated with such ease, so amiably, so delightfully, they are illustrated by such nice and homely examples, that instead of awe-inspiring obscurity, we find lovely flowers and the sweetness of love, through which, as through an avenue, the soul passes onwards. When God made known His exalted doctrine to St. Dionysius and other mystical writers, He made use of their own language and pen. But St. Teresa in the Mansions is like the light of dawn whose rays are not intercepted by the clouds of this world; like a soft rain from above, whereby the soul grows and profits by its communications with God. Until the teaching of this great door became known it seemed as though God were inaccessible, being surrounded by darkness, through which Moses and some other persons had to pass when approaching Him; 2 Cor. iv. 6 .The example of Moses is scarcely to the point (cf. but they neither explainedExod. xxxiii. 11 , andNum. xii. 7, 8 ).the manner nor showed the way whereby they came to the enjoyment of the sweetness of the Spouse. Now, however, this way is clear and patent to all, having been pointed out in the Mansions, in language so straight and so methodical, and no longer such as could not be understood, or required further explanation. In my opinion this holy writer derived not only the substance of her teaching from infused knowledge, but even the words with which she explains it.’ Fuente, pp. 330-332.
Likewise
Don Alvaro de Villegas, canon of Toledo, expressed his opinion that the Way of Perfection and the Interior Castle contain ‘heavenly
doctrine.’ The weight of the subject-matter, the propriety of the comparisons,
the force of the expressions, the consistency of the teaching, the sweetness of
her well-chosen, vivid words, the clearness of the arguments, all this proves
that she was guided by her heavenly Spouse, in Whom are hidden the treasures of
the wisdom of God; and that the Holy Ghost, Who more than once was seen resting
on her head like a dove, was dilating these works. Villegas does not believe
that any one could read them, as such books ought to be read, without becoming
himself a master of the spiritual life. For they are like heavenly dew,
rendering the soul fruitful in the matter of prayer.
Mystical
theology is generally divided into three parts, respectively called the
purgative, the illuminative, and the unitive life. In the first, man is
cleansed from sin and habitual imperfection by the use of the sacraments and by
voluntary mortification of the passions. The mind is purified by sedulous
meditation on the last end and on the Life and Passion of Christ, which must
ever be the great model of the Christian. This first portion of the way to
heaven can be covered by the help of the ordinary means of grace, without any
direct and extraordinary intervention of divine power.
Emerging
from this state of probation, the soul enters upon the third stage, in which,
though perhaps in the midst of severe suffering and sharp persecution, it knows
itself to be a chosen child of God, to Whom it is united by perfect conformity
of the will. Such phenomena as revelations, visions,
It
will be noticed that the first two Mansions belong to the purgative life, the
third and fourth to the illuminative, and the remaining three to the unitive
life. Compared with similar works, the treatment of the first stage must be
called meagre. True, in her Life and
in the Way of Perfection St. Teresa
has dealt with this subject somewhat more fully. Indeed, the last-named work
was designed as a treatise on Christian Ascetics, dealing with the purgation of
the soul by mortification and the enlightenment of the mind by meditation. There,
too, appears the first idea of the Mansions,
As
to the remaining parts of this book, it will be seen from the parallel passages
that they cover much the same ground as her Life
and the Relations. With her singular
gift of introspection and analysis, the Saint studied her own case from every
point of view, so as to make sure that her extraordinary experiences were due
to no illusion, and offered no obstacle to the safety of her soul. Although the
Interior Castle contains little that
we do not already know from her other works, it is superior to them by reason
of its logical order and the masterly treatment of the most recondite matters
of mystical theology. While ostensibly dealing with general facts, St. Teresa
in reality records her personal experiences. How definite these were, how
little room there remained for the freaks of the imagination,
There
is that in the Interior Castle which
reminds one of Dante’s Paradiso. In
the one and the other, the soul, purified from earthly dross, is gradually
being invested with new and glorious qualities, and is being led through
regions unknown until it arrives at the very threshold of the throne of God.
Not even the boldest imagination could have designed so wonderful a picture of
a soul adorned with graces at once so varied and so true. In one case we know,
the poet has drawn abundantly from the treasury of the Angelical Doctor,
putting in verse the conclusions of the scholastic theologian. In the other
case we can follow, chapter by chapter, the influence of the teaching of St.
Thomas Aquinas. St. Teresa had never studied it herself, but her directors and
confessors were deeply versed in it and solved her doubts and perplexities on
the lines of the greatest of the school men. The Interior Castle might almost be considered a practical illustration
of certain parts of the Summa theologica,
After
the publication of the Interior Castle
by Luis de Leon, the manuscript came into the possession of Father Jerome
Gracian, who, after having made a copy of it which is still extant, presented
the original, on the occasion of a visit to the convent of Seville, to Don
Pedro Cereso Pardo, a great friend of the Saint, and a benefactor to the
convent. When his only daughter took the habit there, the precious manuscript
was part of her dowry. Doña Juana de Mendoza, Duchess of Beguiar, a novice in
the same convent, had it bound in silver and precious stones. It is still
there,
On the occasion of the ter-centenary of Saint Teresa’s death, a photo-lithographic edition of the original was published under the direction of Cardinal Lluch, Carmelite of the old observance, Archbishop of Seville:
The
present translation, the third in English, The first translation is to
be found in the Works of the Holy Mother
St. Teresa of Jesus (third part). Printed in the year MDCLXXV, pp. 137-286.
It bears the title: The Interiour Castle:
or, Mansions. As to the authors of this translation—Abraham Woodhead and
another, whose name is not known—see my book Carmel in England, p. 342, note. It is stated there that the third
part, containing the Way of Perfection
and the Castle, has no title-page.
This is true with regard to the copy I had before me when writing that book.
The one I have now is more complete. The
second translation, by the Rev. John Dalton, appeared in 1852 and has been
repeatedly reprinted. It was dedicated to Bishop Ullathorne. Of
foreign translations it will be sufficient to mention the one by Cyprien de la
Nativité, in Œuvres de la Sainte Mère
Térèse de Jésus, Paris, 1657, and the new one in
Œuvres already mentioned. The present
translation ought to dispose of the reservations expressed by an able critic in
his otherwise valuable appreciation of the works of the Saint. See Santa Teresa, by the late Alexander
Whyte, D.D. London, 1898, p. 32. Criticisms
which have appeared in various papers, or have been privately conveyed, have
been gratefully received and acted upon in the second and the present
edition.
In
conclusion I venture to express the hope that
BENEDICT ZIMMERMAN,
Prior, O.C.D.
ST. LUKE’S PRIORY,
WINCANTON, SOMERSET.
July, 1, 1905, and December 25, 1911.
THIS TREATISE, STYLED THE INTERIOR CASTLE, WAS WRITTEN BY TERESA OF JESUS, NUN OF OUR LADY OF CARMEL, FOR HER SISTERS AND DAUGHTERS, THE DISCALCED CARMELITE NUNS.
RARELY
has obedience laid upon me so difficult a task as this of writing about prayer;
for one reason, because I do not feel that God has given me either the power or
the desire for it, besides which, during the last three months I have suffered
from noises and a great weakness in my head that have made it painful for me to
write even on necessary business.
However,
as I know the power obedience has of making things easy which seem impossible,
my will submits with a good grace, although nature seems greatly distressed,
for God has not given me such strength as to bear, without repugnance, the
constant struggle against illness while performing many different duties. May He,
Who has helped
He
who bids me write this, tells me that the nuns of these convents of our Lady of
Carmel need some one to solve their difficulties about prayer: he
THIS CHAPTER TREATS OF THE BEAUTY AND DIGNITY OF OUR SOULS AND MAKES A COMPARISON TO EXPLAIN THIS. THE ADVANTAGE OF KNOWING AND UNDERSTANDING THIS AND THE FAVOURS GOD GRANTS TO US IS SHOWN, AND HOW PRAYER IS THE GATE OF THE SPIRITUAL CASTLE.
1. Plan of this book. 2. The Interior Castle. 3. Our curable self ignorance. 4. God dwells in the centre of the soul. 5. Why all souls do not receive certain favours. 6. Reasons for speaking of these favours. 7. The entrance of the Castle. 8. Entering into oneself. 9. Prayer. 10. Those who dwell in the first mansion. 11. Entering. 12. Difficulties of the subject.
1. WHILE I was begging our Lord to-day to speak for me, since I knew not what to say nor how to commence this work which obedience has laid upon me, an idea occurred to me which I will explain, and which will serve as a foundation for that I am about to write.
2.
I thought of the soul as resembling a castle,
3.
As this is so, we need not tire ourselves by trying to realize all the beauty
of this castle, although, being His creature, there is all the difference
between the soul and God that there is between the creature and the Creator;
the fact that it is made in God’s image teaches us how great are its dignity
and loveliness. It is no small misfortune and disgrace that, through our own
fault, we neither understand our nature nor our origin. Would it not be gross
ignorance, my daughters, if, when a man was questioned about his name, or
country, or parents, he could not answer? Stupid as this would be, it is
unspeakably more foolish to care to learn
4.
Let us imagine, as I said, that there are many rooms in this castle, of which
some are above, some below, others at the side; in the centre, in the very
midst of them all, is the principal chamber in which God and the soul hold
their most secret intercourse.
5.
I feel sure that vexation at thinking that during our life on earth God can
bestow these graces on the souls of others shows a want of humility and charity
for one’s neighbour, for why should we not feel glad at a brother’s receiving
divine favours which do not deprive us of our own share? Should we not rather
rejoice at His Majesty’s thus manifesting His greatness wherever He chooses?
6.
People may say such things appear impossible and it is best not to scandalize
the weak in faith by
7. Now let us return to our beautiful and charming castle and discover how to enter it. This appears incongruous: if this castle is the soul, clearly no one can have to enter it, for it is the person himself: one might as well tell some one to go into a room he is already in! There are, however, very different ways of being in this castle; many souls live in the courtyard of the building where the sentinels stand, neither caring to enter farther, nor to know who dwells in that most delightful place, what is in it and what rooms it contains.
8.
Certain books on prayer that you have read advise the soul to enter into
itself,
9.
As far as I can understand, the gate by which to enter this castle is prayer
and meditation. I do not allude more to mental than to vocal prayer, for if it
is prayer at all, the mind must take part in it. If a person neither considers
to Whom he is addressing himself, what he asks, nor what he is who ventures to
speak to God, although his lips may utter many words, I do not call it prayer.
10.
Let us speak no more of these crippled souls, who are in a most miserable and
dangerous state, unless our Lord bid them rise, as He did the palsied man who
had waited more than thirty years at the pool of Bethsaida.
11.
At length they enter the first rooms in the basement of the castle, accompanied
by numerous reptiles
DESCRIBES THE HIDEOUS APPEARANCE OF A SOUL IN MORTAL SIN AS REVEALED BY GOD TO SOME ONE: OFFERS A FEW REMARKS ON SELF-KNOWLEDGE: THIS CHAPTER IS USEFUL AS IT CONTAINS SOME POINTS REQUIRING ATTENTION. AN EXPLANATION OF THE MANSIONS.
1. Effects of mortal sin. 2. It prevents the soul’s gaining merit. 3. The soul compared to a tree. 4. Disorder of the soul in mortal sin. 5. Vision of a sinful soul. 6. Profit of realizing these lessons. 7. Prayer. 8. Beauty of the Castle. 9. Self-knowledge 10. Gained by meditating on the divine perfections. 11. Advantages of such meditation. 12. Christ should be our model. 13. The devil entraps beginners. 14. Our strength must come from God. 15. Sin blinds the soul. 16. Worldliness. 17. The world in the cloister. 18. Assaults of the devil. 19. Examples of the devil’s arts. 20. Perfection consists in charity. 21. Indiscreet zeal. 22. Danger of detraction.
1.
BEFORE going farther, I wish you to consider the state to which mortal sin
2.
While the soul is in mortal sin nothing can profit it; none of its good works
merit an eternal reward, since they do not proceed from God as their first
principle, and by Him alone is our virtue real virtue. The soul separated from
Him is no longer pleasing in His eyes, because by committing a mortal sin,
instead of seeking to please God, it prefers to gratify the devil, the prince
of darkness, and so comes to share his blackness. I knew a person to whom our
Lord revealed the result of a mortal sin
3.
In a state of grace the soul is like a well of limpid water, from which flow
only streams of clearest crystal. Its works are pleasing both to God and man,
rising from the River of Life, beside which it is rooted like a tree. Otherwise
it would produce neither leaves nor fruit, for the waters of grace
Notice that it is not the fountain and the brilliant sun which lose their splendour and beauty, for they are placed in the very centre of the soul and cannot be deprived of their lustre. The soul is like a crystal in the sunshine over which a thick black cloth has been thrown, so that however brightly the sun may shine the crystal can never reflect it.
4.
O souls, redeemed by the Blood of Jesus Christ, take these things to heart;
have mercy on yourselves! If you realize your pitiable condition, how can you
refrain from trying to remove the darkness from the crystal of your souls?
Remember, if death should take you now, you would never again enjoy the light
of this Sun. O Jesus! how sad a sight must be a soul deprived of light! What a
terrible state the chambers of this castle are in! How disorderly must be the
senses—the inhabitants of the castle—the powers of the soul its magistrates,
governors, and stewards—blind and uncontrolled as they are! In short, as the
soil in which the tree is now planted is in the devil’s domain, how can its
fruit be anything but evil? A man of great spiritual insight once told me he
was not so much surprised at such a soul’s wicked deeds as astonished that it
did not commit even worse sins. May God in His mercy keep us from such great
evil, for nothing in this life merits the name of evil in comparison with
5.
This is what we must dread and pray God to deliver us from, for we are weakness
itself, and unless He guards the city, in vain shall we labour to defend it.
6. The time which has been spent in reading or writing on this subject will not have been lost if it has taught us these two truths; for though learned, clever men know them perfectly, women’s wits are dull and need help in every way. Perhaps this is why our Lord has suggested these comparisons to me; may He give us grace to profit by them!
7.
So obscure are these spiritual matters that to
8.
Now let us turn at last to our castle with its many mansions. You must not
think of a suite of rooms placed in succession, but fix your eyes on the keep,
the court inhabited by the King.
9.
A soul which gives itself to prayer, either much or little, should on no
account be kept within narrow bounds. Since God has given it such great
dignity, permit it to wander at will through the rooms of the castle, from the
lowest to the highest. Let it not force itself to remain for very long in the
same mansion, even that of self-knowledge. Mark well, however, that
self-knowledge is indispensable, even for those whom God takes to dwell in the
same mansion with Himself. Nothing else, however elevated, perfects the soul
which must never seek to forget its own nothingness. Let humility be always at
work, like the bee at the honeycomb, or all will be lost. But, remember, the
bee leaves its hive to fly in search of flowers and the soul should sometimes
cease thinking of itself to rise in meditation on the grandeur and majesty of
its God. It will learn its own baseness better thus than by self-contemplation,
and will be freer from the reptiles which enter the first room where
self-knowledge is acquired. Although it is a great grace from God to practise
self-examination, yet ‘too much is as bad as too little,’ as they say; believe me, by God’s
help, we shall advance more by contemplating the
10. I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road;—if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His purity shows our foulness, and by meditating on His humility we find how very far we are from being humble.
11.
Two advantages are gained by this practice. First, it is clear that white looks
far whiter when placed near something black, and on the contrary, black never
looks so dark as when seen beside something white. Secondly, our understanding
and will become more noble and capable of good in every way when we turn from
ourselves to God: it is very injurious never to raise our minds above the mire
of our own faults. I described how murky and fetid are the streams that spring
from the source of a soul in mortal sin.
12.
Alas, my daughters, what loss the devil must have caused to many a soul by such
thoughts as these! It thinks such ideas and many others of the same sort I
could mention arise from humility. This comes from not understanding our own
nature; self-knowledge becomes so warped that, unless we take our thoughts off
ourselves, I am not surprised that these and many worse fears should threaten
us. Therefore I maintain, my daughters, that we should fix our eyes on Christ
our only good, and on His saints; there we shall learn true humility, and our
minds will be ennobled, so that self-knowledge will not make us base and
cowardly. Although only the first, this mansion contains great riches and such
treasures that if the soul only manages to
13. From personal experience I could give you much information as to what happens in these first mansions. I will only say that you must not imagine there are only a few, but a number of rooms, for souls enter them by many different ways, and always with a good intention. The devil is so angry at this that he keeps legions of evil spirits hidden in each room to stop the progress of Christians, whom, being ignorant of this, he entraps in a thousand ways. He cannot so easily deceive souls which dwell nearer to the King as he can beginners still absorbed in the world, immersed in its pleasures, and eager for its honours and distinctions. As the vassals of their souls, the senses and powers bestowed on them by God, are weak, such people are easily vanquished, although desirous not to offend God.
14.
Those conscious of being in this state must as often as possible have recourse
to His Majesty, taking His Blessed Mother and the saints for their advocates to
do battle for them, because we creatures possess little strength for
self-defence. Indeed in every state of life all our help must come from God;
may He in His mercy grant it us, Amen! What a miserable life we lead! As I have
spoken more fully in other writings
15 You must notice that the light which comes from the King’s palace hardly shines at all in these first mansions; although not as gloomy and black as the soul in mortal sin, yet they are in semi-darkness, and their inhabitants see scarcely anything. I cannot explain myself; I do not mean that this is the fault of the mansions themselves, but that the number of snakes, vipers, and venomous reptiles from outside the castle prevent souls entering them from seeing the light. They resemble a person entering a chamber full of brilliant sunshine, with eyes clogged and half closed with dust. Though the room itself is light, he cannot see because of his self-imposed impediment. In the same way, these fierce and wild beasts blind the eyes of the beginner, so that he sees nothing but them.
16.
Such, it appears to me, is the soul which, though not in a state of mortal sin,
is so worldly and preoccupied with earthly riches, honours, and affairs, that
as I said, even if it sincerely wishes to enter into itself and enjoy the
beauties of the castle, it is prevented by these distractions and seems unable
to overcome so many obstacles. It is most important to withdraw from all
unnecessary cares and business, as far as compatible with the duties of one’s state
of life, in order to enter the second mansion. This is so essential, that
unless done immediately I think it impossible for any one ever to reach the
principal room, or even to remain
17. What then would become of a religious like ourselves, my daughters, if, after having escaped from all these impediments, and having entered much farther into the more secret mansion, she should, by her own fault, return to all this turmoil? Through her sins, many other people on whom God had bestowed great graces would culpably relapse into their wretched state. In our convents we are free from these exterior evils; please God our minds may be as free from them, and may He deliver us from such ills.
18.
Do not trouble yourselves, my daughters, with cares which do not concern you.
You must notice that the struggle with the demons continues through nearly all
the mansions of this castle. True, in some of them, the guards, which, as I
explained, are the powers of the soul, have strength for the combat, but we
must be keenly on the watch against the devils’s arts, lest he deceive us in
the form of an angel of light. He creeps in gradually, in numberless ways, and
does us much harm, though we do not discover it until too late.
19.
As I said elsewhere,
20. The devil’s chief aim here is to cool the charity and lessen the mutual affection of the nuns, which would injure them seriously. Be sure, my daughters, that true perfection consists in the love of God and our neighbour, and the better we keep both these commandments, the more perfect we shall be. The sole object of our Rule and Constitutions is to help us to observe these two laws.
21.
Indiscreet zeal about others must not be indulged in; it may do us much harm;
let each one look to herself. However, as I have spoken fully
22.
However, I must warn you seriously not to talk to each other about such things,
lest the devil deceive you. He would gain greatly by your doing so, because it
would lead to the habit of detraction; rather, as I said, state the matter to
those whose duty it is to remedy it. Thank God our custom
TREATS OF THE GREAT IMPORTANCE OF PERSEVERANCE IN ORDER TO ENTER THE LAST MANSIONS, AND OF THE FIERCE WAR THE DEVIL WAGES AGAINST US. HOW ESSENTIAL IT IS TO TAKE THE RIGHT PATH FROM THE VERY COMMENCEMENT OF OUR JOURNEY. A METHOD OF ACTION WHICH HAS PROVED VERY EFFICACIOUS.
1. Souls in the second mansions. 2. Their state. 3. Their sufferings. 4. They cannot get rid of their imperfections. 5. How God calls these souls. 6. Perseverance is essential. 7. Temptations of the devil. 8. Delusion of earthly joys. 9. God alone to be loved. 10. Reasons for continuing the journey. 11. War fare of the devil. 12. Importance of choice of friends. 13. Valour required. 14. Presumption of expecting spiritual consolations at first. 15. In the Cross is strength. 16. Our falls should raise us higher. 17. Confidence and perseverance. 18. Recollection. 19. Why we must practise prayer. 20. Meditation kindles love.
1.
Now let us consider which are the souls that enter the second mansions, and
what they do there: I do not wish to enlarge on this subject, having already
treated it very fully elsewhere,
3. However, it is a great grace that they should sometimes make good their escape from the vipers and poisonous creatures around them and should understand the need of avoiding them. In some way these souls suffer a great deal more than those in the first mansions, although not in such danger, as they begin to understand their peril and there are great hopes of their entering farther into the castle. I say that they suffer a great deal more, for those in an earlier stage are like deaf-mutes and are not so distressed at being unable to speak, while the others, who can hear but cannot talk, find it much harder. At the same time, it is better not to be deaf, and a decided advantage to hear what is said to us.
4.
These souls hear our Lord calling them, for as they approach nearer to where
His Majesty dwells He proves a loving Neighbour, though they may still be
engaged in the amusements and business, the pleasures and vanities of this
world. While in this state we continually fall into sin and rise again, for the
creatures amongst whom we dwell are so venomous, so vicious, and so dangerous,
that it is almost impossible to avoid being tripped up by them. Yet such are
the pity and compassion of this Lord of ours, so desirous is He that we should
5. I do not mean that divine communications and inspirations received in this mansion are the same as those I shall describe later on; God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways. Sometimes He calls souls by means of sickness or troubles, or by some truth He teaches them during prayer, for tepid as they may be in seeking Him, yet God holds them very dear.
6. Do not think lightly, sisters, of this first grace, nor be downcast if you have not responded immediately to Our Lord’s voice, for His Majesty is willing to wait for us many a day and even many a year, especially when He sees perseverance and good desires in our hearts. Perseverance is the first essential; with this we are sure to profit greatly. However, the devils now fiercely assault the soul in a thousand different ways: it suffers more than ever, because formerly it was mute and deaf, or at least could hear very little, and offered but feeble resistance, like one who has almost lost all hope of victory.
7.
Here, however, the understanding being more vigilant and the powers more on the
alert, we cannot avoid hearing the fighting and cannonading around us. For now
the devils set on us the reptiles, that is to say, thoughts about the world and
its joys
8.
O Jesus! What turmoil the devils cause in the poor soul! How unhappy it feels,
not knowing whether to go forward or to return to the first mansion! On the
other hand, reason shows it the delusion of overrating worldly things, while
faith teaches what alone can satisfy its cravings. Memory reminds the soul how
all earthly joys end, recalling the death of those who lived at ease; how some
died suddenly and were soon forgotten, how others, once so prosperous, are now
buried beneath the ground and men pass by the graves where they lie, the prey
of worms,
9.
The will inclines to love Our Lord and longs to make some return to Him Who is
so amiable, and Who has given so many proofs of His love, especially by His
constant presence with the soul, which this faithful Lover never quits, ever
accompanying it and giving it life and being. The understanding
10.
Reason convinces the soul that as outside its interior castle are found neither
peace nor security, it should cease to seek another home abroad, its own being
full of riches that it can enjoy at will. Besides, it is not every one who,
like itself, possesses all he needs within his own dwelling, and above all,
such a Host, Who will give it all it can desire, unless, like the prodigal son,
it chooses to go astray and feed with the swine.
11.
When this happens, great care is evidently needed to cure it, and only God’s
signal mercy prevents its resulting in death. Indeed, the soul passes through
severe trials at this time, especially when the devil perceives from a person’s
character and behaviour that she is likely to make very great
12.
It is of the utmost importance for the beginner to associate with those who
lead a spiritual life,
13.
Let the Christian be valiant; let him not be like those who lay down to drink
from the brook when they went to battle (I do not remember when).
14.
What a farce it is! Here are we, with a thousand obstacles, drawbacks, and
imperfections within ourselves, our virtues so newly born that they have
scarcely the strength to act (and God grant that they exist at all!) yet we are
not ashamed to expect sweetness in prayer and to complain of feeling dryness.
15.
Do not act thus, sisters; embrace the cross your Spouse bore on His shoulders;
know that your motto should be: ‘Most happy she who suffers most if it be for
Christ!’
16.
Let us endeavour to do our best: beware of the poisonous reptiles—that is to
say, the bad thoughts and aridities which are often permitted by God to assail
and torment us so that we cannot repel them. Indeed, perchance we feel their
sting! He allows this to teach us to be more on our guard in the future and to
see whether we grieve much at offending Him. Therefore if you occasionally
lapse into sin, do not lose heart and cease trying to advance, for God will
draw good even out of our falls, like the merchant who sells theriac, who first
takes poison, then the theriac, to prove the power of his elixir.
17. By the blood which our Lord shed for us, I implore those who have not yet begun to enter into themselves, to stop this warfare: I beg those already started in the right path, not to let the combat turn them back from it. Let them reflect that a relapse is worse than a fall, and see what ruin it would bring. They should confide in God’s mercy, trusting nothing in themselves; then they will see how His Majesty will lead them from one mansion to another, and will set them in a place where these wild beasts can no more touch or annoy them, but will be entirely at their mercy and merely objects of ridicule. Then, even in this life, they will enjoy a far greater happiness than they are able even to desire.
18.
As I said at the beginning of this work, I have explained elsewhere
19.
You may think, that if it is so very injurious to desist, it would have been
better never to have begun, and to have remained outside the castle. But, as I
began by saying, and as God Himself declares: ‘He that loves danger shall
perish by it,’
20.
If we never look up at Him and reflect on what we owe Him for having died for
us, I do not understand how we can know Him, or perform
TREATS OF THE INSECURITY OF LIFE IN THIS EXILE, HOWEVER HIGH WE MAY BE RAISED, AND OF HOW WE MUST ALWAYS WALK IN FEAR. CONTAINS SOME GOOD POINTS.
1. Souls in the Third Mansions. 2. Insecurity of this life. 3. Our danger of falling from grace. 4. The Saint bewails her past life. 5. Our Lady’s patronage. 6. Fear necessary even for religious. 7. St. Teresa’s contrition. 8. Characteristics of those in the Third Mansions. 9. The rich young man in the Gospel. 10. Reason of aridities in prayer. 11. Humility. 12. Tepidity. 13. We must give all to God. 14. Our debt. 15. Consolations and aridities.
1.
As for those who, by the mercy of God, have vanquished in these combats and persevered
until they reached the third mansions, what can we say to them but ‘Blessed is
the man that feareth the Lord’?
2.
I am wrong in saying ‘security,’ for there is no security in this life;
understand that in such cases I always imply: ‘If they do not cease to continue
as they have begun.’ What misery to live in this world! We are like men whose
enemies are at the door, who must not lay aside their arms, even while sleeping
or eating, and are always in dread lest the foe should enter the fortress by
some breach in the walls. O my Lord and my all! How canst Thou wish us to prize
such a wretched existence? We could not desist from longing and begging Thee to
take us from it, were it not for the hope of losing it for Thy sake or devoting
it entirely to Thy service—and above all because we know it is Thy will that
we should live. Since it is so, ‘Let us die with Thee!’
3.
This is why I say, daughters, that we ought to ask our Lord as our boon to
grant us one day to dwell in safety with the Saints, for with such fears, what
pleasure can she enjoy whose only pleasure is to please God? Remember, many
Saints have felt this as we do, and were even far more fervent, yet fell into
grave sin, and we cannot be sure that God would stretch forth His hand to raise
us from sin again to do such penance as they performed. This applies to
extraordinary grace.
4. Do not grieve at knowing this. I have often seen you troubled when I spoke about it, for you wish that my past had been a very holy one, in which you are right—indeed, I wish the same myself. But what can be done, now that I have wasted it entirely through my own fault? I have no right to complain that God withheld the aid I needed to fulfil your wishes. It is impossible for me to write this without tears and great shame, when I see that I am explaining these matters to those capable of teaching me. What a hard task has obedience laid, upon me! God grant that, as I do it for Him, it may be of some service to you; therefore beg Him to pardon me for my miserable presumption.
5.
His Majesty knows that I have nothing to rely upon but His mercy; as I cannot
cancel the past, I have no other remedy but to flee to Him, and to confide in
the merits of His Son and of His Virgin Mother, whose habit, unworthy as I am,
I wear as you do also. Praise Him, then, my daughters, for making you truly
daughters of our Lady, so that you need not blush for my wickedness as you have
such a good Mother. Imitate her; think how great she must be and what a
blessing it is for you to have her for a patroness, since my sins and evil
6.
Still I must give you one warning: be not too confident because you are nuns
and the daughters of such a Mother. David was very holy, yet you know what
Solomon became.
7. I do not recollect what I was saying, and have digressed very much: for when I think of myself my mind cannot soar to higher things but is like a bird with broken wings; so I will leave this subject for the present.
8.
To return to what I began to explain about the souls which have entered the
third mansions. God has shown them no small favour, but a very great one, in
enabling them to pass through the first difficulties. Thanks to His mercy I
believe there are many such people in the world: they are very desirous not to
offend His Majesty even by venial sins, they love penance and spend hours in
meditation, they employ their time well, exercise themselves in works of
charity to their neighbours, are well-ordered in their conversation and dress,
9.
O Jesus! can any one declare that he does not desire this great blessing,
especially after he has passed through the chief difficulties? No; no one can!
We all say we desire it, but there is need of more than that for the Lord to
possess entire dominion over the soul. It is not enough to say so, any more
than it was enough for the young man when our Lord told him what he must do if
he desired to be perfect.
10.
I hold that these effects usually result from the first cause I mentioned; such
souls know that nothing would induce them to commit a sin (many of them would
not even commit a venial sin
11. Do not ask for what you do not deserve, nor should we ever think, however much we may have done for God, that we merit the reward of the saints, for we have offended Him. Oh, humility, humility! I know not why, but I am always tempted to think that persons who complain so much of aridities must be a little wanting in this virtue. However, I am not speaking of severe interior sufferings, which are far worse than a want of devotion.
12.
Let us try ourselves, my sisters, or let our Lord try us; He knows well how to
do so (although we often pretend to misunderstand Him). We will now speak of
these well-ordered souls. Let us consider what they do for God and we shall see
at once what little right we have to murmur against His Majesty. If we turn our
backs on Him and go away sorrowfully like the youth in the Gospel
13.
It seems to us we have done everything by taking the religious habit of our own
will, and renouncing worldly things and all our possessions for God (although
they may have been but the nets of St. Peter,
14.
How little is all we can do for so generous a God, Who died for us, Who created
us, Who gives us being, that we should not think ourselves happy to be able to
acquit ourselves of part of the debt we owe Him for having served us, without
asking Him for fresh mercies and favours? I am loath to
15. Think well my daughters, over some of the points I have treated, although confusedly, for I do not know how to explain them better. Our Lord will make you understand them, that you may reap humility from your dryness, instead of the disquietude the devil strives to cause by it. I believe that where true humility exists, although God should never bestow consolations, yet He gives a peace and resignation which make the soul happier than are others with sensible devotion. These consolations, as you have read, are often given by the Divine Majesty to the weakest souls who, I suppose would not exchange them for the fortitude of Christians serving God in aridities: we love consolations better than the cross! Do Thou, O Lord, Who knowest all truth, so prove us that we may know ourselves.
CONTINUES THE SAME SUBJECT AND SPEAKS OF ARIDITIES IN PRAYER AND THEIR RESULTS: OF THE NECESSITY OF TRYING OURSELVES AND HOW OUR LORD PROVES THOSE WHO ARE IN THESE MANSIONS.
1. Imperfections of dwellers in the first three mansions. 2. Our trials show us our weakness. 3. Humility learnt by our faults. 4. Love of money. 5. Liberty of spirit. 6. On bearing contempt. 7. Detachment proved by trials. 8. Virtue and humility are the essentials. 9. Perfection requires detachment. 10. We should try to make rapid progress. 11. Leave our cares in God’s hands. 12. Humility more necessary than corporal penances. 13. Consolations rarely received until the fourth mansions. 14. Advantages of hearing of them. 15. Perfection consists in love, not in reward. 16. St. Teresa’s joy at seeing other souls favoured. 17. These graces should be striven for. 18. Obedience and direction, 19. Misguided zeal for others.
1.
I HAVE known some, in fact, I may say numerous souls, who have reached this
state, and for many years lived, apparently, a regular and well-ordered life,
both of body and mind. It would seem that they must have gained the mastery
over this world, or at least be extremely detached from it, yet if His Majesty
sends very moderate trials they become so disturbed and disheartened as not
only to astonish but to make me anxious about them. Advice is useless; having practised
virtue for so long they
2.
The only way to help them is to compassionate their troubles;
3. Souls soon learn in this way; they perceive their faults very clearly, and sometimes the discovery of how quickly they are overcome by but slight earthly trials is more painful than the subtraction of God’s sensible favours. I consider that God thus shows them great mercy, for though their behaviour may be faulty, yet they gain greatly in humility. Not so with the people of whom I first spoke; they believe their conduct is saintly, and wish others to agree with them. I will give you some examples which will help us to understand and to try ourselves, without waiting for God to try us, since it would be far better to have prepared and examined ourselves beforehand.
4.
A rich man, without son or heir, loses part of
5. I believe His Majesty would prefer me to conform to His will, and keep peace of soul while attending to my interests, to such charity as this. If this person cannot resign himself because God has not raised him so high in virtue, well and good: let him know that he is wanting in liberty of spirit; let him beg our Lord to grant it him, and be rightly disposed to receive it. Another person has more than sufficient means to live on, when an opportunity occurs for acquiring more property: if it is offered him, by all means let him accept it; but if he must go out of his way to obtain it and then continues working to gain more and more—however good his intention may be (and it must be good, for I am speaking of people who lead prayerful and good lives), he cannot possibly enter the mansions near the King.
6.
Something of the same sort happens if such people meet with contempt or want of
due respect. God often gives them grace to bear it well, as He loves to see
virtue upheld in public, and will not have it condemned in those who practise
it, or else because these persons have served Him faithfully, and He, our
supreme Good, is exceedingly good to us all; nevertheless, these persons are
disturbed, and
7. You may think, my daughters, that I have wandered from the subject, for all this does not concern you: nothing of the sort occurs to us here, where we neither own nor wish for any property, nor endeavour to gain it, and no one does us any wrong. The instances I have mentioned do not coincide exactly, yet conclusions applicable to us may be drawn from them, which it would be neither well nor necessary to state. These will teach you whether you are really detached from all you have left; trifling occasions often occur, although perhaps not quite of the same kind, by which you can prove to yourselves whether you have obtained the mastery over your passions.
8.
Believe me, the question is not whether we wear the religious habit or not, but
whether we practise the virtues and submit our will in all things to the will
of God. The object of our life must be to do what He requires of us: let us not
ask that our will may be done, but His. If we have not yet attained to
this, let us be humble, as I said above. Humility is the ointment for our
wounds; if we have it, although perhaps He may defer His coming for a time,
God, Who is our Physician, will come and heal us.
10.
We seem to ourselves to be making progress, yet we become weary, for, believe
me, we are walking through a mist; it will be fortunate if we do not lose
ourselves. Do you think, my daughters, if we could travel from one country to
another in eight days, that it would be well to spend a year on the journey,
through wind, snow, and inundations and over bad roads?
11.
All things obstruct us while prudence rules our actions; we are afraid of
everything and therefore fear to make progress—as if we could reach the inner
chambers while others make the journey for us! As this is impossible, sisters,
for the love of God let us exert ourselves, and leave our reason and
12. I know, too, that our bodies are not the chief factors in the work we have before us; they are accessory: extreme humility is the principal point. It is the want of this, I believe, that stops people’s progress. It may seem that we have made but little way: we should believe that is the case, and that our sisters are advancing much more rapidly than we are. Not only should we wish others to consider us the worst of all; we should endeavour to make them think so. If we act in this manner, our soul will do well; otherwise we shall make no progress and shall always remain the prey to a thousand troubles and miseries. The way will be difficult and wearisome without self-renunciation, weighed down as we are by the burden and frailties of human nature, which are no longer felt in the more interior mansions.
13.
In these third mansions the Lord never fails to repay our services, both as a
just and even as a merciful God, Who always bestows on us far more than we
deserve, giving us greater happiness than could be obtained from any earthly
pleasures and amusements. I think He grants few consolations here, except,
perhaps, occasionally to entice us to
14. This will be best explained while writing of the fourth mansion, which comes next, when I must speak of the consolations received there from our Lord. The subject may appear futile, yet may prove useful by urging souls who know what each mansion contains to strive to enter the best. It will solace those whom God has advanced so far; others, who thought they had reached the summit, will be abashed, yet if they are humble they will be led to thank God.
15. Those who do not receive these consolations may feel a despondency that is uncalled for, since perfection does not consist in consolation but in greater love; our reward will be in proportion to this, and to the justice and sincerity of our actions. Perhaps you wonder, then, why I treat of these interior favours and their nature. I do not know; ask him who bade me write this. I must obey Superiors, not argue with them, which I have no right to do.
16.
I assure you that when I had neither received these favours,
17. When these joys are from God they come laden with love and strength, which aid the soul on its way and increase its good works and virtues. Do not imagine that it is unimportant whether you try to obtain these graces or no; if you are not to blame, the Lord is just: what He refuses in one way, His Majesty will give you in another, as He knows how; His secret ways are very mysterious, and doubtless He will do what is best for you.
18.
Souls who by God’s mercy are brought so far (which, as I said, is no small
mercy, for they are likely to ascend still higher) will be greatly benefited by
practising prompt obedience. Even if they are not in the religious state, it
would be well if they, like certain other people, were to take a director,
19.
Let us look at our own faults, and not at other persons’. People who are
extremely correct themselves are often shocked at everything they see
HOW SWEETNESS AND TENDERNESS IN PRAYER DIFFER FROM CONSOLATIONS. EXPLAINS HOW ADVANTAGEOUS IT WAS FOR ST. TERESA TO COMPREHEND THAT THE IMAGINATION AND THE UNDERSTANDING ARE NOT THE SAME THING. THIS CHAPTER IS USEFUL FOR THOSE WHOSE THOUGHTS WANDER MUCH DURING PRAYER.
1. Graces received in this mansion. 2. Mystic favours. 3. Temptations bring humility and merit. 4. Sensible devotion and natural joys. 5. Sweetness in devotion. 6. St. Teresa’s experience of it. 7. Love of God, and how to foster it. 8. Distractions. 9. They do not destroy divine union. 10. St. Teresa’s physical distractions. 11. How to treat distractions. 12. They should be disregarded. 13. Self-knowledge necessary.
1.
Now that I commence writing about the fourth mansions, it is requisite, as I
said,
2. As these mansions are nearer the King’s dwelling they are very beautiful, and so subtle are the things seen and heard in them, that, as those tell us who have tried to do so, the mind cannot give a lucid idea of them to those inexperienced in the matter. People who have enjoyed these favours, especially if it was to any great extent, will easily comprehend me.
3.
Apparently a person must have dwelt for a long time in the former mansions
before entering these; although in ordinary cases the soul must have been in
the last one spoken of, yet, as you must often have heard, there is no fixed
rule, for God gives when,
4.
I will now describe, as I promised, the difference between sweetness in prayer
and spiritual consolations. It appears to me that what we acquire for ourselves
in meditation and petitions to our Lord may be termed ‘sweetness in devotion.’
5.
O Jesus! how I wish I could elucidate this point! It seems to me that I can
perfectly distinguish the difference between the two joys, yet I have not the
skill to make myself understood; may God give it me! I remember a verse we say
at Prime at the end of the final Psalm; the last words are: ‘Cum dilatasti cor
meum’—‘When Thou didst dilate my heart:
6.
My own experience of this delight and sweetness in meditation was that when I
began to weep over the Passion I could not stop until I had a severe headache;
7.
These feelings of devotion are most common with souls in the first three
mansions, who are nearly always using their understanding and reason
8.
I, myself, have sometimes been troubled by this turmoil of thoughts. I learnt
by experience, but little more than four years ago, that our thoughts, or it is
clearer to call it our imagination, are not
9.
Do Thou, O Lord, take into account all that we suffer in this way through our
ignorance. We err in thinking that we need only know that we must keep our
thoughts fixed on Thee. We do not understand that we should consult those
better instructed than ourselves, nor are we aware that there is anything for
us to learn. We pass through terrible trials, on account of not understanding
our own nature and take what is not merely harmless, but good, for a grave
fault. This causes the sufferings felt by many people, particularly by the
unlearned, who practise prayer. They complain of interior trials, become
melancholy, lose their health, and even give up prayer altogether for want of
recognizing that we have within ourselves as it were, an interior world. We
cannot stop the revolution of the heavens as they rush with velocity upon their
course, neither can we control our imagination. When this wanders we at once
imagine that all the powers of the soul follow it; we think everything
10.
Whilst writing this I am thinking of the loud noise in my head which I
mentioned in the Introduction, and which has made it almost impossible to obey
the command given me to write this. It sounds as if there were a number of rushing
waterfalls within my brain, while in other parts, drowned by the sound of the
waters, are the voices of birds singing and whistling. This tumult is not in my
ears, but in the upper part of my head, where, they say, is placed the superior
part of the soul. I have long thought that this must be so because the flight
of the spirit seems to take place from this part with great velocity.
11.
How, then, can the superior part of the soul
12.
Take us therefore, O Lord, to where these miseries can no longer cause us to be
despised, for
13. These troubles annoy us more or less according to the state of our health or in different circumstances. The poor soul suffers; although not now to blame, it has sinned at other times, and must be patient. We are so ignorant that what we have read and been told has not sufficed to teach us to disregard wandering thoughts, therefore I shall not be wasting time in instructing and consoling you about these trials. However, this will help you but little until God chooses to enlighten you, and additional measures are needed: His Majesty wishes us to learn by ordinary means to understand ourselves and to recognize the share taken in these troubles by our wandering imagination, our nature, and the devil’s temptations, instead of laying all the blame on our souls.
CONTINUES THE SAME SUBJECT, EXPLAINING BY A COMPARISON IN WHAT DIVINE CONSOLATIONS CONSIST: AND HOW WE OUGHT TO TRY TO PREPARE OURSELVES TO RECEIVE THEM, WITHOUT ENDEAVOURING TO OBTAIN THEM.
1. Physical results of sensible devotion. 2. Effects of divine consolations. 3. The two fountains. 4. They symbolize two kinds of prayer. 5. Divine consolations shared by body and soul. 6. The incense within the soul. 7. Graces received in this prayer. 8. Such favours not to be sought after.
1.
GOD help me! how I have wandered from my subject! I forget what I was speaking
about, for my occupations and ill-health often force me to cease writing until
some more suitable time. The sense will be very disconnected; as my memory is
extremely bad and I have no time to read over what is written, even what I
really understand is expressed very vaguely, at least so I fear. I think I said
that spiritual consolations are occasionally connected with the passions. These
feelings of devotion produce fits of sobbing; I have even heard that sometimes
they cause a compression of the chest, and uncontrollable exterior motions
violent enough to cause bleeding at the nose and other painful effects.
2.
I can say nothing about this, never having experienced anything of the kind
myself; but there appears some cause for comfort in it, because, as I said, all
ends in the desire to please God and to
3.
To make the matter clearer, let us imagine we see two fountains with basins
which fill with water. I can find no simile more appropriate than water by
which to explain spiritual things, as I am very ignorant and have poor wits to
help me.
4.
Such is the difference between the two kinds of prayer. The water running
through the aqueducts resembles sensible devotion, which is obtained by
meditation. We gain it by our thoughts, by meditating on created things, and by
the labour of
5.
This joy is not, like earthly happiness, at once felt by the heart; after
gradually filling it to the brim, the delight overflows throughout all the
mansions and faculties, until at last it reaches the body. Therefore, I say it
arises from God and ends in ourselves, for whoever experiences it will find
that the whole physical part of our nature shares in this delight and
sweetness. While writing this I have been thinking that the verse ‘Dilatasti
cor meum,’ ‘Thou hast dilated my heart,’
6.
To return to the verse I quoted, which may help to explain the dilation begun
by the celestial waters in the depths of our being. They appear to dilate and
enlarge us internally, and benefit us in an inexplicable manner, nor does even
the soul itself understand what it receives. It is conscious of what may be
described as a certain fragrance, as if within its inmost depths were a brazier
sprinkled with sweet perfumes. Although the spirit neither sees the flame nor
knows where it is, yet it is penetrated by the warmth, and scented fumes, which
are even sometimes perceived by the body. Understand me, the soul does not feel
any real heat or scent, but something far more subtle, which I use this
metaphor to explain. Let those who have never experienced it believe that it
really occurs to others: the soul is conscious of it and feels it more distinctly
than can be expressed. It is not a thing we can fancy or gain by anything we
can do; clearly it does not arise from the base coin of human nature, but from
the most pure gold of Divine Wisdom. I believe that in this case the powers of
the soul are not united to God, but are absorbed and astounded at the marvel
before them. I may possibly be contradicting what I wrote elsewhere;
7. Our Lord bestows a signal grace on the soul if it realizes how great is this favour, and another greater still if it does not turn back on the right road. You are longing, my daughters, to enter into this state of prayer at once, and you are right, for, as I said, the soul cannot understand the value of the graces there bestowed by God upon it, nor the love which draws Him ever closer to it: we should certainly desire to learn how to obtain this favour. I will tell you what I know about it, setting aside certain cases in which God bestows these graces for no other reason than His own choice, into which we have no right to enquire.
8.
Practise what I advised in the preceding mansions, then—humility, humility!
for God lets Himself be vanquished by this and grants us all we ask.
OF THE PRAYER OF RECOLLECTION WHICH GOD GENERALLY GIVES THE SOUL BEFORE GRANTING IT THAT LAST DESCRIBED. ITS EFFECTS: ALSO THOSE OF THE PRAYER OF DIVINE CONSOLATIONS DESCRIBED IN THE LAST CHAPTER.
1. The Prayer of recollection compared to the inhabitants of the castle. 2. The Shepherd recalls His flock into the castle. 3. This recollection supernatural. 4. It prepares us for higher favours. 5. The mind must act until God calls it to recollection by love. 6. The soul should here abandon itself into God’s hands. 7. The prayer of recollection, and distractions in Prayer. 8. Liberty of spirit gained by consolations. 9. The soul must be watchful. 10. The devil specially tempts such souls. 11. False trances and raptures. 12. How to treat those deluded in this way. 13. Risks of delusion in this mansion.
1.
THE effects of divine consolations are very numerous: before describing them, I
will speak of another kind of prayer which usually precedes them. I need not
say much on this subject, having written about it elsewhere.
2. The King, Who holds His court within it, sees their good will, and out of His great mercy desires them to return to Him. Like a good Shepherd, He plays so sweetly on His pipe, that although scarcely hearing it they recognize His call and no longer wander, but return, like lost sheep, to the mansions. So strong is this Pastor’s power over His flock, that they abandon the worldly cares which misled them and re-enter the castle.
3.
I think I never put this matter so clearly before. To seek God within ourselves
avails us far more than to look for Him amongst creatures; Saint Augustine
tells us how he found the Almighty within his own soul, after having long
sought for Him elsewhere.
4.
I think I read somewhere
5.
Some one told me of a certain book written on the subject by the saintly Friar
Peter of Alcantara (as I think I may justly call him); I should have submitted
to his decision, knowing that he was competent to judge, but on reading it I
found he A Golden Treatise of Mental Prayer by
St. Peter of Alcantara, translated by Rev. G. F. Bullock M.A. and edited by
Rev. George Seymour Hollings S.S.J.E. London, Mowbray, 1905, p. 117. Eighth
Counsel. Let the last and chiefest counsel be that in this holy exercise we
should endeavour to unite Meditation with Contemplation making of the one a
ladder for attaining to the other. For this we must know that (p. 118) the very
office of Meditation is to consider Divine things with studiousness and
attention passing from one to another, to move our hearts to some affection and
deep feeling for them, which is as though one should strike a flint to draw
from it the spark. For
Contemplation is to have drawn forth this spark: I mean to have now found this
affection and feeling which were sought for, and to be in peace and silence
enjoying them; not with many discursive and intellectual speculations but with
simple gaze upon the truth. Wherefore,
says a holy teacher, Meditation goes its way and brings forth fruit, with
labour, but Contemplation bears fruit without labour. The one seeketh, the
other findeth; the one consumeth the food, the other enjoys it; the one
discourseth, and maketh reflections, the other is contented with a simple gaze
upon the things, for it hath in possession their love and joy. Lastly, the one
is as the means, the other as the end; the one as the road and journeying along
it, the other as the end of the road and of the journeying. From
this is to be inferred a very common thing, which all masters of the spiritual
life teach, although it is little (p. 119) understood of those who learn it;
which is this, that, as the means cease when the end has been attained, as the
voyaging is over when the port has been touched, so when, through the working
out of our Meditation, we have come to the repose and sweet savour of
Contemplation, we ought then to cease from that pious and laborious searching;
and being satisfied with the simple gaze upon, and thought of, God—as though
we had Him there present before us—we should rest in the enjoyment of that affection
then given, whether it be of love, or of admiration, or joy, or other like
sentiment. The
reason why this counsel is given is this, that as the aim of this devotion is
love and the affections of the will rather than the speculations of the
understanding, when the will has been caught and taken by this affection, we
should put away all those discursive and intellectual speculations, so far as
we can, in order that our soul with all its forces may be fastened upon this
affection without being diverted by the action of other influences. A learned
teacher, therefore, counsels us that as soon as anyone feels himself fired by
the love of God, he should first put aside (p. 120.) all these considerations
and thoughts—however exalted they may seem—not because they are really not
good in themselves, but because they are then hindrances to what is better. and
more important. For this is nothing else than that, having come to the end and
purpose of our work, we should stay therein, and leave Meditation for the love
of Contemplation. This may especially be done at the end of any exercise, that
is, after the petition for the Divine love of which we have spoken, for one
reason, because then it is supposed that the labour of the exercise we have
just gone through has produced some divine devotion and feeling, since, saith
the wise man, ‘Better is the end of prayer than the beginning’: and for another
reason, that, after the work of Prayer and Meditation, it is well that one
should give his mind a little rest, and allow it to repose in the arms of
Contemplation. At this point, then, we should put away all other thoughts that
may present themselves, and, quieting the mind and stilling the memory, fix all
upon our Lord; and remembering that we are then in His presence, no longer
dwell upon the details of divine things. Ibidem p. 121. And not only at the end
of the exercise but in the midst of it, and at whatever part of it, this
spiritual swoon should come upon us, when the intellect is laid to sleep, we
should make this pause, and enjoy the blessing bestowed; and then, when we have
finished the digestion of it, turn to the matter we have in hand, as the
gardener does, when he waters his garden-bed; who, after giving it (p. 122) a
sufficiency of water, holds back the stream, and lets it soak and spread itself
through the depths of the earth; and then when this hath somewhat dried up, he
turns down upon it again the flow of water that it may receive still more, and
be well irrigated.’
6.
I believe that human efforts avail nothing in these matters, which His Majesty
appears to reserve to Himself, setting this limit to our powers. In many other
things, such as penances, good works, and prayers, with His aid we can help
ourselves as far as human weakness will allow. The second reason is, that these
interior operations being sweet and peaceful,
7.
In my opinion, when God chooses to place the soul in this mansion it is best
for it to do as I advised, and then endeavour, without force or disturbance, to
keep free from wandering thoughts. No effort, however, should be made to
suspend the imagination entirely from arming, for it is well to remember God’s
presence and to consider Who He is. If transported out of itself by its
feelings, well and good; but let it not try to understand what is passing
within it, for this favour is bestowed on the will which should be left to
enjoy it in peace,
8.
In order to treat of the prayer of recollection, I passed over in silence the
effects and symptoms to be found in souls thus favoured by God. Divine consolations
evidently cause a dilation or enlargement of the soul that may be compared to
water
9.
It is not to be supposed that all these effects are produced merely by God’s
having shown these
10.
I realize the danger of such a case, having had the grief of witnessing the fall
of persons I knew through their withdrawal from Him Who sought, with so much
love, to make Himself their friend, as He proved by His treatment of them. I
urgently warn such persons not to run the risk of sinning, for the devil would
rather gain one of these souls than many to whom our Lord does not grant such
graces,
11. You, my sisters, are free from such dangers, as far as we can
tell: God keep
you from pride and vainglory! The devil sometimes offers counterfeits of the
graces I have mentioned: this can easily be detected—the effects being exactly
contrary to those of the genuine ones.
12.
This state lasted with a certain person for eight hours, during which time she
was neither insensible, nor had she any thought of God.
13.
There are people, some of whom I have known, whose minds and imaginations are
so active as to fancy they see whatever they think about, which is very
dangerous.
BEGINS TO TREAT OF THE UNION OF THE SOUL WITH GOD IN PRAYER. HOW TO BE SURE THAT WE ARE NOT DECEIVED IN THIS MATTER.
1. Graces of the fifth mansions. 2. Contemplation to be striven for. 3. Physical effects of the Prayer of union. 4. Amazement of the intellect. 5. The Prayer of union and of quiet contrasted. 6. Divine and earthly union. 7. Competent directors in these matters. 8. Proof of union. 9. Assurance left in the soul. 10. Divine union beyond our Power to obtain.
1. OH, my sisters, how shall I describe the riches, treasures, and joys contained in the fifth mansions! Would it not be better to say nothing about them? They are impossible to depict, nor can the mind conceive, nor any comparisons portray them, all earthly things being too vile to serve the purpose. Send me, O my Lord, light from heaven that I may give some to these Thy servants, some of whom by Thy good will often enjoy these delights, lest the devil in the guise of an angel of light should deceive those whose only desire is to please Thee.
2.
I said ‘some,’ but in reality there are very few
3.
But, daughters, if you would purchase this treasure of which we are speaking,
God would have you keep back nothing from Him, little or great. He will have it
all;
4.
The mind entirely concentrates itself on trying to understand what is
happening, which is beyond its power; it is so astounded that, if consciousness
is not completely lost, at least no movement is possible: the person may be
compared to one who falls into a dead faint with dismay.
5.
Oh, mighty secrets of God! Never should I weary of trying to explain them if I
thought it possible to succeed! I would write a thousand foolish things that
one might be to the point, if only it might make us praise God more. I said
this prayer produced no drowsiness in the mind; on the other hand, in the
prayer (of quiet) described in the last mansion, until the soul has gained much
experience it doubts what really happened to it. ‘Was it nothing but fancy, or
was it a sleep? Did it come from God or from the devil, disguised as an angel
of light?’ The mind feels a thousand misgivings, and well for it that it
should, because, at I said, nature may sometimes deceive us in this case.
Although there is little chance of the poisonous reptiles entering here, yet
agile little lizards will try to slip in, though they can do no harm,
especially if they remain unnoticed. These, as I said, are trivial fancies of
the imagination, which are often very troublesome. However active these small
lizards may be, they cannot enter the fifth mansion, for neither the
imagination, the understanding, nor the memory has power to hinder the graces
bestowed on it.
7.
I said somewhere
8.
Let us now speak of the sign which proves the prayer of union to have been
genuine. As you have seen, God then deprives the soul of all its senses that He
may the better imprint in it true wisdom: it neither sees, hears, nor
understands anything while this state lasts, which is never more than a very
brief time;
9.
But, you may ask, how can a person who is incapable of sight and hearing see ’There
are three ways in which God is present in the soul. The first is His presence
in essence, not in holy souls only, but in wretched and sinful souls as well,
and also in all created things; for it is by this presence that He gives life
and being, and were it withdrawn at once all things would return to nothing.
This presence never fails in the soul. The second is His presence by grace,
whereby He dwells in the soul, pleased and satisfied with it. This presence is
not in all souls; for those who fall into mortal sin lose it, and no soul can
know in a natural way whether it has it or not. The third is His presence by
spiritual affection. God is wont to show His presence in many devout souls in
divers ways, in refreshment, joy and gladness.’ (St. John of the Cross, Spiritual Canticle, stanza xi. 2.) ’In
every soul, even that of the greatest sinner in the world, God dwells and is
substantially present. This way of union or presence of God, in the order of
nature, subsists between Him and all His creatures; by this He preserves them
in being, and if He withdraws it they immediately perish and cease to be. And
so, when I speak of the union of the soul with God, I do not mean this
substantial presence which is in every creature, but that union and
transformation of the soul in God by love which is only then accomplished when
there subsists the likeness which love begets.’ (St. John of the Cross, Ascent, bk. ii. ch. v. 3.) Fr.
Gracian, Peregrinacion de Anastasio
(Burgos, 1905), p. 171.
10.
Concerning my words: ‘We can do nothing on our own part,’ I was struck by the
words of the Bride in the Canticles, which you will remember to have heard:
’The King brought me into the cellar of wine,’
CONTINUES THE SAME SUBJECT: EXPLAINS THE PRAYER OF UNION BY A DELICATE COMPARISON AND SPEAKS OF THE EFFECTS IT LEAVES UPON THE SOUL. THIS CHAPTER SHOULD RECEIVE GREAT ATTENTION.
1. The soul compared to a butterfly. 2. The grandeurs of creation. 3. Symbol of the soul and the silkworm. 4. Preparation of the soul for God’s indwelling. 5. Mystic death of the silkworm. 6. Effects of divine union. 7. Increase of fervour and detachment. 8. Trials succeeding the prayer of union. 9. Longing for death and zeal for God’s honour. 10. This zeal supernatural. 11. God alone works this grace. 12. The same zeal as that felt by our Lord on earth. 13. Christ’s keenest suffering.
1.
You may imagine that there is no more left to be described of the contents of
this mansion, but a great deal remains to be told, for as I said, it contains
favours of various degrees. I think there is nothing to add about the prayer of
union, but when the soul on which God bestows this grace disposes itself for
their reception, I could tell you much about the marvels our Lord works in it.
I will describe some of them in my own way, also the state in which they leave
the soul, and will use a suitable comparison to elucidate the matter,
explaining that though we can take no active part in this work of God within us,
2. If we had not seen this but had only heard of it as an old legend, who could believe it? Could we persuade ourselves that insects so utterly without the use of reason as a silkworm or a bee would work with such industry and skill in our service that the poor little silkworm loses its life over the task? This would suffice for a short meditation, sisters, without my adding more, for you may learn from it the wonders and the wisdom of God. How if we knew the properties of all things? It is most profitable to ponder over the grandeurs of creation and to exult in being the brides of such a wise and mighty King.
3.
Let us return to our subject. The silkworm symbolizes the soul which begins to
live when, kindled by the Holy Spirit, it commences using the ordinary aids
given by God to all, and applies the remedies left by Him in His Church, such
as regular confession, religious hooks, and sermons; these are the cure for a
soul dead in its negligence and sins and liable to fall into temptation. Then
it comes to life and continues nourishing itself on this food and on devout
meditation until it has attained full vigour, which is the essential point,
4. This shows, my daughters, how much, by God’s grace, we can do, by preparing this home for ourselves, towards making Him our dwelling-place as He is in the prayer of union. You will suppose that I mean we can take away from or add something to God when I say that He is our home, and that we can make this home and dwell in it by our own power. Indeed we can: though we can neither deprive God of anything nor add aught to Him, yet we can take away from and add to ourselves, like the silkworms. The little we can do will hardly have been accomplished when this insignificant work of ours, which amounts to nothing at all, will be united by God to His greatness and thus enhanced with such immense value that our Lord Himself will be the reward of our toil. Although He has had the greatest share in it, He will join our trifling pains to the bitter sufferings He endured for us and make them one.
5.
Forward then, my daughters! hasten over your work and build the little cocoon.
Let us renounce
6.
Now let us see what becomes of the ‘silkworm,’ for all I have been saying leads
to this. As soon as, by means of this prayer, the soul has become entirely dead
to the world, it comes forth like a lovely little white butterfly!
7.
It despises the work it did while yet a caterpillar—the slow weaving of its
cocoon thread by thread—its wings have grown and it can fly; could it be
content to crawl? All that it can do for God seems nothing to the soul compared
with its desire. It no longer wonders at what the saints bore for Him, knowing
by experience how our Lord aids and transforms the soul until it no longer
seems the same in character and appearance. Formerly it feared penance, now it
is strong: it wanted courage to forsake relations, friends, or possessions:
neither its actions, its resolutions, nor separation from those it loved could
detach the soul, but rather seemed to increase its fondness. Now it finds even
their rightful claims a burden,
8.
I seem to have enlarged on this subject, yet far more might be said about it;
those who have received this favour will think I have treated it too briefly.
No wonder this pretty butterfly, estranged from earthly things, seeks repose
elsewhere. Where can the poor little creature go? It cannot return to whence it
came, for as I told you, that is not in the soul’s power, do what it will, but
depends upon God’s pleasure. Alas, what fresh trials begin to afflict the mind!
Who would expect this after such a sublime grace?
9.
Discontent with this world gives such a painful longing to quit it that, if the
heart finds comfort,
10. Oh, infinite greatness of God! A few years ago—indeed, perhaps but a few days—this soul thought of nothing but itself. Who has made it feel such tormenting cares? If we tried for many years to obtain such sorrow by means of meditation, we could not succeed.
11.
God help me! If for long days and years I considered how great a wrong it is
that God should be offended, and that lost souls are His children and my
brethren; if I pondered over the dangers of this world and how blessed it would
be to leave this wretched life, would not that suffice? No, daughters, the pain
would not be the same. for this, by the help of God, we can obtain by such
meditation; but it does not seem to penetrate the very depths of our being like
the other which
12.
How good Thou art, O God! All is done for us by Thee, Who dost but ask us to
give our wills to Thee that we may be plastic as wax in Thy hands. You see,
sisters, what God does to this soul so that it may know that it is His. He
gives it something of His own—that which His Son possessed when living on
earth—He could bestow on greater gift on us. Who could ever have longed more
eagerly to leave this life than did Christ?
13.
I have often meditated on this and I know that the torture a friend of mine
THIS CHAPTER CONTINUES THE SAME SUBJECT AND SPEAKS OF ANOTHER KIND OF UNION WHICH THE SOUL CAN OBTAIN WITH THE HELP OF GOD. THE IMPORTANCE OF LOVE OF OUR NEIGHBOUR IN THIS MATTER. THIS IS VERY USEFUL TO READ.
1. Zeal for souls left by divine union. 2. The soul may fall from such a state. 3. How divine union may always be obtained. 4. Union with the will of God the basis of all supernatural union. 5. Advantage of union gained by self-mortification. 6. Defects which hinder this union. 7. Divine union obtained by perfect love of God and our neighbour. 8. Love for God and our neighbour are proportionate. 9. Real and imaginary virtues. 10. Illusionary good resolutions. 11. Works, not feelings, procure union. 12. Fraternal charity will certainly gain this union.
1.
LET us now return to our little dove and see what graces God gives it in this
state. This implies that the soul endeavours to advance in the service of our
Lord and in self-knowledge. If it receives the grace of union and then does no
more, thinking itself safe, and so leads a careless life, wandering off the
road to heaven (that is, the keeping of the
2.
I knew a person to whom this happened. Although greatly erring, she longed that
others should profit by the favours God had bestowed on her and taught the way
of prayer to people ignorant of it, thus helping them immensely. God afterwards
bestowed fresh light upon her; indeed the prayer of union had not hitherto
produced the above effects in her. How many people there must be to whom our
Lord communicates Himself, who, like Judas, are called to the Apostleship and
made kings by Him, as was Saul, yet who afterwards lose everything by their own
fault! We should learn from this, sisters, that if we would merit fresh favours
and avoid losing those we already possess, our only safety lies in obedience
and in following the law of God. This I say, both to those who have received
these graces and to those who have not.
3.
In spite of all I have written, there still seems some difficulty in
understanding this mansion. The
4.
Oh, how many of us affirm that we do this, and believe we seek nothing
else—indeed we would die for the truth of what we say! If this be the case I
can only declare, as I fancy I did before, and I shall again and again, that we
have already obtained this grace from God. Therefore we need not wish for that
other delightful union described above, for its chief value lies in the
resignation of our will to that of God without which it could not be reached.
5.
You must know that there are different kinds
6.
This is the union I have longed for all my life and that I beg our Lord to grant
me; it is the most certain and the safest. But alas, how few of us ever
7.
What do you think, daughters, is His will? That we may become quite perfect and
so be made one with Him and with His Father as He prayed we might be.
8.
I think the most certain sign that we keep these two commandments is that we
have a genuine love for others. We cannot know whether we love God although
there may be strong reasons for thinking so, but there can be no doubt about
whether we love our neighbour or no.
9. In this most important matter, sisters, we should be most vigilant in little things, taking no notice of the great works we plan during prayer which we imagine that we would perform for other people, even perhaps for the sake of saving a single soul. If our actions afterwards belie these grand schemes, there is no reason to imagine that we should do anything of the sort. I say the same of humility and the other virtues. The devil’s wiles are many; he would turn hell upside down a thousand times to make us think ourselves better than we are. He has good reason for it, for such fancies are most injurious; sham virtues springing from this root are always accompanied by a vainglory never found in those of divine origin, which are free from pride.
10.
It is amusing to see souls who, while they are at prayer, fancy they are
willing to be despised and publicly insulted for the love of God, yet
afterwards do all they can to hide their small defects; if any one unjustly
accuses them of a fault, God deliver us from their outcries! Let those who
cannot bear such things take no notice of the splendid plans they made when
alone, which could have been no genuine determination of the will but only some
trick of the imagination, or the results would have been very different. The
devil assaults and deceives people in this way, often doing great harm to women
and others too ignorant to understand the difference between the powers of the
soul and the imagination, and a thousand other matters of
11.
When I see people very anxious to know what sort of prayer they practise,
covering their faces and afraid to move or think lest they should lose any
slight tenderness and devotion they feel, I know how little they understand how
to attain union with God since they think it consists in such things as these.
No, sisters, no; our Lord expects works
from us. If you see a sick sister whom you can relieve,
12.
I have often spoken on this subject elsewhere,
FURTHER EXPLANATION OF THE SAME SUBJECT; EXPLAINS THIS PRAYER. THE IMPORTANCE OF BEING ON ONE’S GUARD, AS THE DEVIL EAGERLY DESIRES TO TURN SOULS BACK FROM THE RIGHT PATH.
1. The spiritual espousals. 2. The prayer of union resembles a betrothal. 3. Before the spiritual nuptials temptations are dangerous. 4. The great good done by souls faithful to these graces. 5. Religious subject to the devil’s deceptions. 6. Satan’s strata-gems. 7. Why they are permitted. 8. Prayer and watchfulness our safeguards. 9. God’s watchfulness over such souls. 10. Progress in virtue. 11. Insignificance of our actions compared with their reward. 12. St. Teresa’s motives for writing on prayer.
1.
You appear anxious to know what has become of the little dove and where she
obtains rest, since obviously she can find it neither in spiritual consolations
nor in earthly pleasures but takes a higher flight. I cannot tell you until we
come to the last mansion: God grant I may remember or have leisure to write it.
It is nearly five months since I began this work, and as my head is too weak to
read it again, no doubt it will be very disconnected and full of repetitions:
however, as it is only for my sisters, that will matter little. Yet I should
like to express myself more fully about the prayer of union and will make use,
to the best of my scanty wits, of a comparison. Later on we will speak of the
little butterfly, which is never still, for it can find no true repose, yet
always fertile, doing good both to itself and others.
2.
I think this union does not attain as far as the spiritual espousals but
resembles the preliminaries that take place when two people are contemplating a
betrothal. Their suitability and willingness for the alliance are first
discussed; then they may be allowed to see one another sometimes so as to come
to a decision. Thus it is in the spiritual espousals: when the preliminary
agreement has been made and the soul thoroughly understands what great
advantages she will gain, having resolved to fulfil the will of her Spouse in
all things and to do all she can to please Him, His Majesty Who knows well
whether this is so in reality, wishes in return to gratify His bride. He therefore
bestows this favour upon her, visits her and draws her into His presence, as He
wishes her to know Him better. We might compare the prayer of union to a visit,
for it lasts but a very little while.
3.
O Christian souls! you whom God has brought thus far! I implore you for His dear
sake not to grow careless, but to avoid all occasions of sin; you are not
strong enough yet to undergo temptation, as you will be after the espousals
which take place in the next mansion. Here the betrothed are, as they say, only
acquainted by sight,
4.
I can assure you, my daughters,
5.
You may question or be in doubt on two points. Firstly: if the soul is entirely
united with the will of God, as I have stated, how can it be deceived, since it
ever seeks to follow His pleasure? Secondly, how can the devil enter and work
such havoc as to destroy your soul while you are so utterly withdrawn from the
world and constantly frequent the Sacraments?
6. To your first question I reply that doubtless if such a soul is always faithful to the will of God, it cannot be lost; the evil one, however, comes with his keen subtlety and, under the pretext of good, leads it astray in some trivial matter and causes it to commit small defects which he makes it believe are harmless. Thus, little by little, the reason is obscured and the will is weakened while the devil fosters his victim’s self-love, until, by degrees, he succeeds in withdrawing it from union with the will of God and makes it follow its own will.
7. The answer to your first inquiry will serve for the second. No enclosure can be too strict for Satan to enter nor any desert too remote for him to visit. Besides, God may permit him to tempt the soul to prove its virtue; for as He intends it to enlighten others, it is better for it to fail in the beginning than when it might do them great harm.
8.
We must beg God constantly in our prayers to uphold us by His hand; we should
keep ever in our minds the truth that if He leaves us, most
9.
Do not suppose that after advancing the soul to such a state God abandons it so
easily that it is light work for the devil to regain it. When His Majesty sees
it leaving Him, He feels the loss so keenly that He gives it in many a way a
thousand secret warnings which reveal to it the hidden danger.
10.
In conclusion, let us strive to make constant progress: we ought to feel great
alarm if we do not find ourselves advancing, for without doubt the evil one
must be planning to injure us in some way; it is impossible for a soul that has
come to this state not to go still farther, for love is never idle. Therefore
it is a very bad sign when one comes to a stand-still in virtue. She who
aspires to become the spouse of God Himself, and has treated with His Majesty
and come to such an understanding with Him, must not leave off and go to sleep.
11.
To show you, my daughters, how Christ treats the souls He takes for His brides,
I will now speak
12.
May He enable me to explain some of these difficult matters; if our Lord and
the Holy Ghost do not guide my pen, I know the task will prove impossible. 1
beg Him to prevent my saying anything unless it will profit you. His Majesty
knows that, as far as I can judge, I have no other wish but that His Name may
be glorified and that we may strive to serve a Lord Who thus recompenses our
efforts even in this world. What, then, will be our joy in heaven where it will
be continuous, without the interruptions, labours, and dangers of this
tempestuous sea of life? Were it not for the fear of losing or offending Him,
we should wish to live until the end of the world
THIS CHAPTER SHOWS HOW, WHEN GOD BESTOWS GREATER FAVOURS ON THE SOUL, IT SUFFERS MORE SEVERE AFFLICTIONS. SOME OF THE LATTER ARE DESCRIBED AND DIRECTIONS HOW TO BEAR THEM GIVEN TO THE DWELLERS IN THIS MANSION. THIS CHAPTER IS USEFUL FOR THOSE SUFFERING INTERIOR TRIALS.
1. Love kindled by divine favours. 2. Our Lord excites the soul’s longings. 3. Courage needed to reach the last mansions. 4. Trials accompanying divine favours. 5. Outcry raised against souls striving for perfection. 6. St. Teresa’s personal experience of this. 7. Praise distasteful to an enlightened soul. 8. This changes to indifference. 9. Humility of such souls. 10. Their zeal for God’s glory. 11. Perfect and final indifference to praise or blame. 12. Love of enemies. 13. Bodily sufferings. 14. St. Teresa’s physical ills. 15. A timorous confessor. 16. Anxiety on account of past sins. 17. Fears and aridity. 18. Scruples and fears raised by the devil. 19. Bewilderment of the soul. 20. God alone relieves these troubles. 21. Human weakness. 22. Earthly consolations are of no avail. 23. Prayer gives no comfort at such a time. 24. Remedies for these interior trials. 25. Trials caused by the devil. 26. Other afflictions. 27. Preparatory to entering the seventh mansions.
1.
BY the aid of the Holy Ghost I am now about to treat of the sixth mansions,
where the soul, wounded with love for its Spouse, sighs more than ever for
solitude, withdrawing as far as the duties of its state permit from all that
can interrupt it,
2. The soul is now determined to take no other Bridegroom than our Lord, but He disregards its desires for its speedy espousals, wishing that these longings should become still more vehement and that this good, which far excels all other benefits, should be purchased at some cost to itself. And although for so great a gain all that we must endure is but a poor price to pay, I assure you, daughters, that this pledge of what is in store for us is needed to inspire us with courage to bear our crosses.
3.
O My God, how many troubles both interior and exterior must one suffer before
entering the seventh mansions! Sometimes, while pondering over this I fear
that, were they known beforehand, human infirmity could scarcely bear the
thought nor resolve to encounter them, however great might appear the gain. If,
however, the soul has already reached the seventh mansions, it fears nothing:
boldly undertaking to suffer all things for God,
4.
I think it would be well to tell you of some of the trials certain to occur in
this state. Possibly all souls may not be led in this way, but I think that
those who sometimes enjoy such truly heavenly
5.
I shall not enumerate these trials in their proper order, but will describe
them as they come to my memory, beginning with the least severe. This is an
outcry raised against such a person by those amongst whom she lives, and even
from others she has nothing to do with but who fancy that at some time in her
life they recollect having seen her. They say she wants to pass for a saint,
that she goes to extremes in piety to deceive the world and to depreciate
people who are better Christians than herself without making such a parade of
it. But notice that she does nothing except endeavour to carry out the duties
of her state more perfectly. Persons she thought were her friends desert her,
making the most bitter remarks of all. They take it much to heart that her soul
is ruined—she is manifestly deluded—it is all the devil’s work—she will
share the fate of so-and-so who was lost through him, and she is leading virtue
astray. They cry out that she is deceiving her confessors, and tell them so,
citing examples of others who came to ruin in the same way and make a thousand
scoffing remarks of the same sort.
7.
Besides this, praise pains such a soul more than blame because it recognizes
clearly that any good it possesses is the gift of God and in no wise its own,
seeing that but a short time ago it was weak in virtue and involved in grave
sins.
8. The first is that experience has shown the mind that men are as ready to speak well as ill of others, so it attaches no more importance to the one than to the other. Secondly, our Lord having granted it greater light, it perceives that no good thing in it is its own but is His gift, and becomes oblivious of self, praising God for His graces as if they were found in a third person.
9.
The third reason is that, realizing the benefit reaped by others from
witnessing graces given it by God, such a one thinks that it is for their
profit He causes them to discover in her virtues that do not exist.
11. These and other reasons to a certain extent allay the great distress formerly given by human praise which, however, still causes some discomfort unless the soul has become utterly regardless of men’s tongues. It is infinitely more grieved at being undeservedly esteemed by the world than by any calumny; and when at last it becomes almost indifferent to praise, it cares still less for censure, which even pleases it and sounds like harmonious music to the ears.
12.
This is perfectly true; the soul is rather strengthened than depressed by its
trials, experience having taught it the great advantages derived from them. It
does not think men offend God by persecuting it, but that He permits them to do
so for its greater gain.
13.
Our Lord now usually sends severe bodily infirmity. This is a far heavier
cross, especially if acute pain is felt: if this is violent, I think
it is the
14.
Now to speak of other trials and illnesses of many kinds which generally occur
to people in this state. I knew some one who, from the time when, forty years
ago,
15.
Let us first speak of the trial of meeting with so timorous and
inexperienced a confessor that
16.
The poor soul, beset by the same fears, seeks its confessor as judge, and feels
a torture and dismay at his condemnation that can only be realized by those who
have experienced it themselves.
17.
The soul is quieted for a time when the confessor reassures it although it
returns later on to its former apprehensions, but when he augments its fears
they become almost unbearable. Especially is this the case when such spiritual
dryness ensues
18.
All this is nothing without the further pain of thinking we cannot make our
confessors understand the case and are deceiving them.
19.
If the soul seeks for consolation from its confessor, all the demons appear to
help him to torment it more. A confessor who dealt with a person suffering in
this manner thought that her state must be very dangerous as so many things
were troubling her; therefore, after she had recovered from her trials, he bade
her tell him whenever they
20.
In short, there is no other remedy in such a tempest except to wait for the
mercy of God Who, unexpectedly, by some casual word or unforeseen circumstance,
suddenly dispels all these sorrows; then every cloud of trouble disappears and
the mind is left full of light and far happier than before.
21.
This truth now needs no demonstration, for past experience has taught the soul
its utter incapacity; it realizes the nothingness of human nature and what
miserable creatures we are. Although in a state of grace from which it has not
fallen—for, in spite of these torments, it has not offended God, nor would it
do so for any earthly thing
22. O Jesus! how sad it is to see a soul thus forsaken, and how little, as I said, can any earthly comfort avail! Do not imagine, sisters, if you are ever brought to such a state, that rich and independent people have more resources than yourselves in these troubles. No, no! to offer such consolations would be like setting all the joys of the world before people condemned to death: far from mitigating, it would increase their torture. So with the souls I spoke of: their comfort must come from above—nothing earthly can help them. This great God wishes us to acknowledge His sovereignty and our own misery—an important point for those who are to advance still farther.
23. What can the poor soul do if such a trial lasts for many days? Prayer makes no difference as far as comforting the heart, which no consolation can enter, nor can the mind even grasp the meaning of the words of vocal prayer: mental prayer is out of the question at such a time, since the faculties are unequal to it. Solitude harms the soul, yet society or conversation is a fresh torment. Strive as the sufferer may to hide it, she is so wearied and out of sorts with all around that she cannot but manifest her condition.
24.
How can the soul possibly tell what ails it? Its pains are indescribable; it is
wrung with nameless anguish and spiritual suffering. The best remedy for these
crosses (I do not mean for gaining deliverance
25. The devils also bring about exterior trials which being more unusual need not be mentioned. They are far less painful, for whatever the demons may do, I believe they never succeed in paralysing the faculties or disturbing the soul in the former manner. In fact, the reason is able to discern that the evil spirits can do no more harm than God permits; and while the mind has not lost its powers, all sufferings are comparatively insignificant.
26. I shall treat of other internal afflictions met with in this mansion when describing the different kinds of prayer and favours bestowed here by our Lord. Although some of these latter pains are harder to endure, as appears by their bodily effects, yet they do not deserve the name of crosses, nor have we the right to call them so. Indeed, they are great graces from God as the soul recognizes amidst its pangs, realizing how far it is from meriting such graces.
27.
This severe torture felt by souls just at the entrance of the seventh mansion
is accompanied by many other sufferings, some of which I will mention: to speak
of them all would be impossible, nor could I portray them because they come
from another and far higher source than the rest. If I have succeeded so ill in
writing of trials of a lower kind, much less could I treat of the others. May
TREATS OF SEVERAL WAYS WHEREBY OUR LORD QUICKENS THE SOUL; THERE APPEARS NO CAUSE FOR ALARM IN THEM ALTHOUGH THEY ARE SIGNAL FAVOURS OF A VERY EXALTED NATURE.
1. Our Lord excites the love of His spouse. 2. The wound of love. 3. The pain it causes. 4. The call of the Bridegroom. 5. Effect on the soul. 6. A spark of the fire of love. 7. The spark dies out. 8. This grace evidently divine. 9. One such wound repays many trials. 10. First reason of immunity from deception. 11. Second and third reasons. 12. The imagination not concerned in it. 13. St. Teresa never alarmed at this prayer. 14. ‘The odour of Thine ointment.’ 15. No reason to fear deception here.
1. IT seems as if we had deserted the little dove for a long time, but this is not the case, for these past trials cause her to take a far higher flight. I will now describe the way in which the Spouse treats her before uniting her entirely to Himself. He increases her longing for Him by devices so delicate that the soul itself cannot discern them; nor do I think I could explain them except to people who have personally experienced them. These desires are delicate and subtle impulses springing from the inmost depths of the soul; I know of nothing to which they can be compared.
2.
These graces differ entirely from anything we ourselves can gain, and even from
the spiritual consolation before described.
3.
The soul makes amorous complaints to its Bridegroom, even uttering them aloud;
nor can it control itself, knowing that though He is present He will not
manifest Himself so that it may enjoy Him. This causes a pain, keen although
sweet and delicious from which the soul could not escape even if it wished; but
this it never desires.
4.
I am at my wits’ end, sisters, as to how to make you understand this operation
of love: I know not how to do so. It seems contradictory to say that the
Beloved clearly shows He dwells in the soul and calls by so unmistakable a sign
and a summons so penetrating, that the spirit cannot choose but hear it, while
He appears to reside in the seventh mansion. He speaks in this manner, which is
not a set form of speech, and the inhabitants of the other
5.
O Almighty God! how profound are Thy secrets and how different are spiritual
matters from anything that can be seen or heard in this world! I can find
nothing to which to liken these graces, insignificant as they are compared with
many others Thou dost bestow on souls. This favour acts so strongly upon the
spirit that it is consumed by desires yet knows not what to ask, for it
realizes clearly that its God is with it. You may inquire, if it realizes this
so clearly, what more does it desire and why is it pained? What greater good
can it seek? I cannot tell: I know that this suffering seems to pierce the very
heart, and when He Who wounded it draws out the dart He seems to draw the heart
out too, so deep is the love it feels.
6.
I have been thinking that God might be likened to a burning furnace
8. There is no suspension here of the senses or other faculties: they wonder at what is happening, without impeding it. Nor do I think that they can either increase or dispel this delightful pain. Any one who has received this favour from our Lord will understand my meaning on reading this: let her thank Him fervently: there is no need to fear deception but far more fear of not being sufficiently grateful for so signal a grace. Let her endeavour to serve Him and to amend her life in every respect; then she will see what will follow and how she will obtain still higher and higher gifts.
9. A person on whom this grace was bestowed passed several years without receiving any other favour, yet was perfectly satisfied, for even had she served God for very many years in the midst of severe trials, she would have felt abundantly repaid. May He be for ever blessed! Amen.
10.
Perhaps you wonder why we may feel more secure against deception concerning
this favour
11. Secondly, because this welcome storm comes from no region over which Satan has control. Thirdly, because of the great benefits left in the soul which, as a rule, is resolute to suffer for God and longs to bear many crosses. It is also far more determined than before to withdraw from worldly pleasures and intercourse and other things of the same sort.
12.
It is very clear that this is no fiction: the imagination may counterfeit some
favours but not this, which is too manifest to leave room for doubt. Should any
one still remain uncertain, let her know that hers were not genuine impulses;
13.
I may be mistaken, but I shall not change my opinion until I hear reasons to
the contrary from
14.
Our Lord also uses other means of rousing the soul; for instance—when reciting
vocal prayer without seeking to penetrate the sense, a person may be seized
with a delightful fervour
15. This favour springs from the same source as the former, but causes no suffering here, nor are the soul’s longings to enjoy God painful: this is what is more usually experienced by the soul. For the reasons already given there appears no cause here for fear, but rather for receiving it with thanksgiving.
THE readers, especially those not well acquainted with Scholastic philosophy, will, perhaps, be glad to find here a short explanation of the various kinds. of Vision and Locution, Corporal, Imaginary, and Intellectual. The senses of Taste, Touch, and Smell are not so often affected by mystical phenomena, but what we are about to say in respect of Sight and Hearing applies, mutatis mutandis, to these also.
1. A CORPORAL VISION is when one sees a bodily object. A Corporal Locution is when one hears words uttered by a human tongue. In both cases the respective senses are exercising their normal function, and the phenomenon differs from ordinary seeing or hearing merely by the fact that in the latter the object seen is a real body, the words perceived come from a real tongue, whereas in the Vision or Locution the object is either only apparent or at any rate is not such as it seems to be. Thus, when young Tobias set out on a journey, his companion, Azarias, was not a real human being, but an archangel in human form. Tobias did really see and hear him, and felt the grip of his hand; Sara and her parents, as well as Tobias’s parents, saw and heard him too, but all the time the archangel made himself visible and audible by means of an assumed body, or perhaps of an apparent body. It would be more correct to describe such a phenomenon as an APPARITION than as a Vision, and in fact the apparitions of our Risen Lord to the holy women and the apostles belong to this category. For, though His was a real body, it was glorified and therefore no longer subject to the same laws which govern purely human things. (St. Thomas, Summa theol. III., qu. 54, art. I-3).
St.
Teresa tells us more than once that she never
II. AN IMAGINARY VISION OR LOCUTION is one where nothing is seen or heard by the senses of seeing or hearing, but where the same impression is received that would be produced upon the imagination by the senses if some real object were perceived by them. For, according to the Scholastics, the Imagination stands half-way between the senses and the intellect, receiving impressions from the former and transmitting them to the latter. This is the reason why imaginary Visions and Locutions are so dangerous that, according to St. Teresa, St. John of the Cross, and other spiritual writers, they should not only never be sought for, but as much as possible shunned and under all circumstances discountenanced. For the Imagination is closely connected with the Memory, so that it is frequently impossible to ascertain whether a Vision, etc., is not perhaps a semi-conscious or unconscious reproduction of scenes witnessed. It is here also that deception, wilful or unwilful, self-deception or deception by a higher agency, is to be feared. Hence the general rule that such Visions or Locutions should only be trusted upon the strongest grounds. According to St. Thomas Aquinas, (Summa theol. IIa IIæ, gu. 175, art. 3 ad q.) the visions of Isaias, St. John in the Apocalypse etc., were Imaginary.
As an example of Imaginary Visions we may mention St. Stephen, who saw ‘the heavens opened, and the Son of Man standing on the right hand of God’; or St. Peter, who saw ‘the heaven opened, and a certain vessel descending, as it were a great linen sheet, let down by the four corners from heaven to the earth . . . and there came a voice to him: Arise, Peter, kill and eat.’ (Acts, vii. 55; X. 11-13).
These
Visions, Locutions, etc., are not hallucinations. The latter are due to
physical disorder which affects the memory and causes it to represent
impressions formerly received by it, in a disorderly and often grotesque
manner. The Imaginary Vision takes place independently of a
III.
AN INTELLECTUAL VISION OR LOCUTION is one where nothing is seen or heard by the
eyes and ears, and where no sensation is received by the imagination. But the
impression which would be delivered by the imagination to the intellect, had it
come through the senses and been handed on to the imagination, is directly
imprinted upon the intellect. To understand this it is necessary to bear in
mind that the impressions we receive through the senses must undergo a
transformation—must be spiritualized—before they reach the intellect. This is
one of the most difficult problems of psychology; none of the solutions offered
by various schools of philosophy seem to render it entirely free from
obscurity. According to St. Thomas Aquinas, the impression received by the eye
(Species sensibilis) is spiritualized
by a faculty called Intellectus agens
by means of abstraction (Species impressa),
and is treasured up in the memory, like lantern slides, available at demand.
The mind, identifying itself with the Species impressa, produces the ‘Word of
the mind’ (Verbum mentis), wherein
consists the act of Understanding or Mental Conception. In the Intellectual
Vision or Locution, God, without co-operation on the part of the senses, the
imagination, or the memory, produces directly on the mind the Species impressa. As this is
supernatural with regard to its origin, and often also with respect to its
object, it stands to reason that it is too exalted for the memory to receive
it, so that such Visions and Locutions are frequently only imperfectly
remembered and sometimes altogether forgotten, as St. Teresa tells us. On the
other hand they are far less dangerous than Corporal or Imaginary Visions and
Locutions, because the senses and imagination have nothing to do with them,
whilst evil spirits are unable to act directly upon the mind, and self-deception
is altogether excluded for the reasons stated by St. Teresa.
TREATS OF THE SAME SUBJECT AND OF THE WAY GOD IS SOMETIMES PLEASED TO SPEAK TO THE SOUL. HOW WE SHOULD BEHAVE IN SUCH A CASE, IN WHICH WE MUST NOT FOLLOW OUR OWN OPINION. GIVES SIGNS TO SHOW HOW TO DISCOVER WHETHER THIS FAVOUR IS A DECEPTION OR NOT: THIS IS VERY NOTEWORTHY.
1. Locutions. 2. Sometimes caused by melancholia. 3. Caution needed at first. 4. Locutions frequently occur during prayer. 5. Resist those containing false doctrine. 6. First sign of genuine locutions. 7. Effect of the words: ‘Be not troubled.’ 8. ‘It is I, be not afraid.’ 9. ‘Be at Peace.’ 10. Second sign. 11. Third sign. 12. The devil suggests doubts about true locutions. 13. Confidence of the soul rewarded. 14. Its joy at seeing God’s words verified. 15. Its zeal for God’s honour. 16. Locutions coining from the fancy. 17. Imaginary answers given to prayer. 18. A confessor should be consulted about locutions. 19. Interior locutions. 20. First sign of genuine interior locutions. 21. Second sign. 22. Third sign. 23. Fourth sign. 24. Fifth sign. 25. Results of true locutions. 26. They should remove alarm. 27. Answer to an objection.
1.
GOD arouses the soul in another manner which, though in some ways apparently a
greater favour than the above mentioned, yet may prove more dangerous,
therefore I will give some particulars about it. He does this by means of words
addressed to the soul in many different ways; sometimes they appear to come
from without; at other times
2.
At times, indeed very often, this may be only a fancy; especially with persons
of a lively imagination or who are afflicted with melancholy to any marked
extent. I think that no attention should be paid to either class of people when
they say they see, hear, or learn anything supernaturally. Do not disturb them
by saying that it comes from the devil,
3.
The truth is, care should be taken to keep such people from too much prayer and
to persuade them, as far as possible, to take no notice of their fancies: the
devil makes use of these weak souls to injure others, even if they themselves
escape unhurt. There is need for caution both with feeble and strong souls at
first, until it is certain from what spirit these things proceed. I maintain
that, in the beginning, it is always wiser to resist these
4. To return to discuss the words addressed to the soul: any kind I mentioned may come either from God, the devil, or the imagination. By the help of God I will endeavour to describe the signs distinguishing the one from the other, and when these locutions are dangerous, for they occur to many persons who praise prayer. I do not wish you to think, sisters, that there is any harm either in believing or in disregarding them. When they only console you, or warn you of your faults, it matters not whence they come or whether they are only fancies.
5.
I caution you on one point—although they may come from God, you must not
esteem yourself more highly, for He often spoke to the Pharisees
6.
Now let us return to the first point—whether these communications come from
the inferior or
7.
In my opinion these are the most certain signs of their being divine. The first
and truest is the power and authority they carry with them, for these words are
operative.
8.
Again, a person is troubled and greatly terrified at being told by her
confessor and other people that her soul is under the influence of the evil
one: she hears a single sentence which says, ‘It is I, be not afraid,’
9.
Again, when exceedingly anxious about important business, not knowing whether
or not it will be successful, on hearing words bidding her
10.
The second sign is a great calm and a devout and peaceful recollection which
dwell in the soul together with a desire to praise God. They say that
communications, at any rate in this mansion, are not uttered direly by God but
are transmitted by an angel.
11.
The third proof is that these words do not pass from the memory but remain
there for a very long time; sometimes they are never forgotten. This is not the
case with what men may utter, which,
however grave and learned they may be, is not thus impressed on our memory.
Neither, if they prophesy of things to come, do we believe them as we do these
divine locutions which leave us so convinced of their truth that, although
their fulfilment sometimes seems utterly impossible and we vacillate and doubt
about them, there still
12.
Still, as I said, the soul is troubled at seeing many obstacles in the way of
the accomplishment of the prophecy. The words, their effects, and the assurance
they carry with them convinced the soul at the moment that they came from God.
Afterwards, however, doubts arise as to whether the locutions came from the
devil or from the imagination, although while hearing them the person would
have died to defend their truth.
13.
Despite all these difficulties and although the confessors consulted on these
matters say the words were but fancies, while events take such an unfavourable
turn as to make the realization of these predictions seem impossible, yet there
remains so
14.
I know not why the soul attaches such importance to these communications being
verified. I think that if the person herself were detected in telling
falsehoods, she would not be so grieved as at these locutions proving
untrue—as if she could do anything in the matter beyond repeating what has
been said to her! A certain person was frequently reminded in such a case of
the Prophet Jonas, when he found Ninive was not to be destroyed.
15.
In fact, as these words come from the Spirit of God, it is right thus to trust
them and to desire that He Who is supreme truth should not be thought a
deceiver. Justly, therefore, does their hearer rejoice when, after a thousand
delays and enormous difficulties, they are accomplished. Although this success
may entail great suffering on herself, she prefers it to the nonfulfilment of
what she knows our Lord most certainly foretold. Possibly every one is not so
weak as this, if indeed it
16.
If these locutions proceed from the imagination
17.
Again, one who very lovingly asks something of our Lord may fancy that an
answer comes from Him.
18.
The devil’s deceptions are more dangerous; but if the foregoing signs are
present, we may feel fairly confident that these locutions are from God, though
not so certain but that, if they refer to some weighty matter in which we are
called upon to act or if they concern a third person, we should consult some
confessor who is both learned and a servant of God, before attempting or
thinking of acting on them, although we may have heard them repeated several
times and are convinced of their
19.
God speaks to the soul in another way by a certain intellectual vision which I
think undoubtedly proceeds from Him; it will be described later on.
20.
Firstly, the clearness of the language varies
21.
The second reason is that often the person was not thinking of what is heard;
sometimes the locution even comes unexpectedly during conversation, though at
times it refers to some thought that passed quickly through the mind or to a
subject it was before engaged upon. Frequently it concerns things of whose
existence the hearer knew nothing nor even imagined such events could ever come
to pass; therefore it is impossible for the imagination to have framed such
speeches and deceived the mind by fancies about what it had never wished, nor
sought for, nor even thought about.
22.
The third reason is that in a genuine case the soul seems to listen to the
words, whereas when the imagination is at work, little by little it composes
what the person wishes to hear.
23.
The fourth reason is because divine locutions differ immensely from others, a
single word comprising a depth of meaning which our understanding could not
thus quickly condense into one phrase.
24.
Fifthly because, in a manner I cannot explain, these communications, without
any further explanations, frequently give us to understand far
25.
If the soul receives favours and caresses from our Lord, let it examine
carefully whether it rates itself more highly in consequence; unless
self-abasement increases with God’s expressions of love,
26. When these results follow, no graces or gifts received during prayer need alarm the soul which should rather trust in the mercy of God, Who is faithful and will not allow the devil to deceive it; but it is always well to be on one’s guard.
27.
Those our Lord does not lead by this path may suppose that the soul can avoid
listening to these locutions and that even if they are interior it is at least
possible to distract the attention from them so as not to hear them and thus
escape danger. This cannot be done: I am not speaking of freaks of fancy which
may be prevented by ceasing to desire certain things or by paying no attention
to its inventions. This is not feasible when these communications come from the
Holy Ghost Who, when He speaks, stops all other thoughts and compels the mind
to listen.
TREATS OF HOW GOD SUSPENDS THE SOUL IN PRAYER BY A TRANCE, ECSTASY OR RAPTURE, WHICH I BELIEVE ARE ALL THE SAME THING. GREAT COURAGE REQUIRED TO RECEIVE EXTRAORDINARY FAVOURS FROM HIS MAJESTY.
1. Courage required by the soul for the divine espousals. 2. Raptures. 3. Rapture caused by the spark of love. 4. The powers and senses absorbed. 5. Mysteries revealed during ecstasies. 6. These mysteries are unspeakable. 7. Moses and the burning bush. 8. Simile of the museum. 9. St. Teresa’s visit to the Duchess of Alva. 10. Joy of the soul during raptures. 11. No imaginary vision. 12. True and false raptures. 13. Revelations of future bliss. 14. The soul’s preparation. 15. The soul blinded by its faults. 16. God ready to give these graces to all. 17. Faculties lost during ecstasy. 18. Spiritual inebriation. 19. Fervour and love of suffering left in the soul. 20. Scandal caused to spectators by such favours. 21. Our Lord’s predilection for such a soul. 22. Illusionary raptures.
1.
WHAT rest can the poor little butterfly find, with all the trials I have told
you of and many more? They serve to make her desire the Bride-groom more
ardently. His Majesty, well aware of our weakness, fortifies her by these and
other means in order that she may obtain courage for union with a Lord so great
and may take Him for her Spouse. Perhaps you will laugh and think I am talking
foolishly: there can be no call for courage here; there is no woman, however
low her class, who would not dare to wed a king. So I think, were he an earthly
monarch, but there is need of more fortitude than you suppose in order to
espouse the King of heaven.
2.
I should like to describe here several kinds of raptures of which I have learnt
from spiritual persons with whom I have discussed the subject, but I am not
sure whether I shall succeed in explaining them as I did elsewhere.
3.
In one sort of rapture the soul, although perhaps not engaged in prayer at the
time, is struck by some word of God which it either remembers or hears.
4. What I do understand is that the soul has never been more alive to spiritual things nor so full of light and of knowledge of His Majesty as it is now. This might seem impossible; if the powers and senses were so absorbed that we might call them dead, how does the soul understand this mystery? I cannot tell; perhaps no one but the Creator Himself can say what passes in these places—I mean this and the following mansions which may be treated as one, the door leading from one to the other being wide open. However, as some things in the last rooms are only shown to those who get thus far, I thought it better to treat the mansions separately.
5.
While the soul is in this suspension, our Lord favours it by discovering to it
secrets such as heavenly mysteries and imaginary visions, which admit of
description afterwards because they remain so imprinted on the memory that it
never forgets them. But when the visions are intellectual they are not thus
easily related, some of those received at such
6.
’But,’ you will ask me, ‘if the very sublime favours our Lord bestows in this
mansion cannot afterwards be remembered, what profit do they bring?’
7.
Neither was Moses able to relate more than God willed of what he had seen in
the burning bush;
8. I wish I could find some simile for my subject: none seem to suit the purpose, but I will make use of the following. Imagine that you are in an apartment—I fancy it is termed camarin (or private museum)—belonging to a king or a great nobleman, in which are placed numberless kinds of articles of glass, porcelain, and other things, so arranged that most of them are at once seen on entering the room.
9.
While on a visit to the house of the Duchess of Alva (where at her request I
was bidden by obedience to stay during a journey)
10. Something of this sort occurs when the spirit is very closely united to God. It is introduced into this mansion of the empyrean heaven which must be in the centre of our souls for since God resides in them, He must own one of the mansions. While the soul is in ecstasy, our Lord does not appear to wish it to apprehend these mysteries and its inebriation of joy in Him suffices it. But sometimes He is pleased to withdraw it from this rapture when it at once perceives what the mansion contains. On returning to itself, the mind can recall what has been seen but is unable to describe it, nor can it, by its natural abilities, attain to see more of the supernatural than God has chosen to show it.
11.
Do I seem to own that the soul really sees something and that this is an
imaginary vision? I mean nothing of the sort: I am speaking of an intellectual
vision, but being so ignorant and dull I can explain nothing and am well aware
that if anything
12.
I think that if the soul learns no mysteries at any time during raptures, they
are no true raptures but some natural weakness that may occur to people of
delicate constitutions, such as women, when by its strenuous efforts the spirit
overpowers physical nature, and produces stupor, as I think I said in
connection with the prayer of quiet.
13. This is not so in genuine raptures, for then I believe God ravishes the soul wholly to Himself, as being His very own and His bride, and shows her some small part of the kingdom she has thus won. However little this may be, all is great that is in this great God. He will allow of no obstacle from the powers or the senses but bids that the doors of all the mansions should be closed at once, only leaving open the one He is in, so that we may enter it. Blessed be such mercy—well may men be accursed who do not seek to profit by it, but who forfeit it!
14.
O, my sisters! what nothingness is all we have given up, or that we do, or ever
could do for a God who thus wills to communicate Himself to a worm! If we hope
to enjoy this favour even during our mortal life, what are we doing? Why do we
delay? What can repay the loss of the time of a ‘Memento’
15.
Oh, human blindness! When, oh, when shall this dust be taken from our eyes?
Although we think it insufficient to blind us, yet I see some little motes or
grains of dust which, if left to spread, will suffice to harm us greatly. At
least, for the love of God, my sisters, let these faults convince us of our
misery, serving to clear our sight as did the clay the eyes of the blind man
who was cured by the Spouse.
16. I have unconsciously wandered far from my subject: forgive me, sisters. Believe me, when I come to these wonders of God’s greatness (I mean when I come to speak of them) I cannot but feel keenly grieved at seeing what we lose by our own fault. It is true that His Majesty grants such favours to whom He chooses; yet if we sought Him as He seeks us, He would give them to us all. He only longs for souls on whom He may bestow them, for His gifts do not diminish His riches.
18.
This supreme state of ecstasy never lasts long, but although it ceases, it
leaves the will so inebriated, Hymn
for Lauds, Feria secunda, old version. (Compare
Anton. a Sp. S. l.c. tr. iv. n. 30.)
19.
Oh, when the soul wholly returns to itself, how abashed does it feel at having
received this favour and how passionate are its desires of serving God in any
way He asks of it! If the former states of prayer caused the powerful effects described,
what will not such a signal grace as this do? Such a person wishes she had a
thousand lives
20.
She considers it a great favour when God sends her this rapture in secret, for
when others see it the shame and confusion she feels are so great as somewhat
to diminish her transport. Knowing the malice of the world, she fears her
ecstasy will not be attributed to its proper cause but may give rise to rash
judgment instead of the praise due for it to God. Although this pain and
distress are unavoidable, they seem to me to show a certain want of humility,
for if she wished to be despised, what would she care?
22.
I do not know whether I have succeeded in teaching you what a rapture is; to
explain it fully would, as I said, be impossible. Still I do not think time has
been lost in describing a genuine rapture. The effects in false raptures are
very different. I do not call them ‘false’ because people who experience them
intentionally deceive others, but because they are themselves unwittingly
deceived. As the signs and effects do not correspond with this great grace,
TREATS OF THE SAME SUBJECT AS THE LAST CHAPTER AND DESCRIBES THE FLIGHT OF THE SPIRIT, WHICH IS ANOTHER WAY BY WHICH GOD ELEVATES THE SOUL: THIS REQUIRES GREAT COURAGE IN ONE EXPERIENCING IT. THIS FAVOUR, BY WHICH GOD GREATLY DELIGHTS THE SOUL IS EXPLAINED. THIS CHAPTER IS VERY PROFITABLE.
1. The flight of the spirit. 2. Self-control completely lost. 3. Symbol of the two cisterns. 4. Obligations following these favours. 5. Humility produced by them. 6. How our crucified Lord comforted such a soul. 7. A humble soul fears these favours. 8. Mysteries learnt during the flight of the spirit. 9. Imaginary visions sometimes accompany intellectual ones. 10. How the flight of the spirit takes place. 11. The soul fortified by it. 12. Three great graces left in the soul. 13. The third grace. 14. Fear caused by this favour.
1.
THERE is another form of rapture, which, though essentially the same as the
last, yet produces very different feelings in the soul. I call it the ‘flight
of the spirit,’
2.
Do you suppose a person in perfect possession of her senses feels but little
dismay at her soul’s being drawn above her, while sometimes, as we
3.
It seems that the cistern of water of which I spoke (but I cannot quite
remember where) in the fourth mansion,
4.
Indeed I am amazed, sisters, while merely writing of this manifestation of the
immense power of this great King and Monarch. Then what must be felt by those
who actually experience it? I am convinced that if His Majesty were to reveal
Himself thus to the greatest sinners on earth, they would never dare to offend
Him again—if not through love at least through fear of Him. What obligations
bind those taught in so sublime a manner to strive with all their might not to
displease such a Master! In His Name I beg of you, sisters, who have received
these or the like favours, not to rest content with merely receiving them but
to remember that she who owes much has much to pay.
5.
This thought terrifies the soul exceedingly:
6.
Perhaps He will answer as He did to some one who was kneeling before a crucifix
in great affliction on this account, for she felt she had never had anything to
offer God nor to sacrifice for His sake. The Crucified One consoled her by
saying that He gave her for herself all the pains and labours He had borne in
His passion, that she might offer them as her own to His Father.
7.
I think this example is very instructive; it
8.
To return to this sudden rapture of the spirit. The soul really appears to have
quitted the body, which however is not lifeless, and though, on the other hand,
the person is certainly not dead, yet she herself cannot, for a few seconds,
tell whether her spirit remains within her body or not.
9.
This vision is not intellectual but imaginary and is seen by the eyes of the
soul more clearly
10.
I cannot tell whether the soul dwells in the body meanwhile or not: I would
neither affirm that it does nor that the body is deprived of it. I have often
thought that as, though the sun does not leave his place in the heavens yet his
rays have power to reach the earth instantaneously, so the soul and the spirit,
which make one and the same thing (like the sun and its rays) may, while
remaining in its own place, through the strength of the ardour coming to it
from the true Sun of Justice, send up some higher part of it above itself. In
fact I do not understand what I am talking about, but the truth is that, with
the swiftness of a bullet fired Compare §§
8-10 with Philippus a SS. Trinitate, l.c.
p. iii. tr. i. disc. iii. art. 3. ’Muchas veces he pensado, si como el sol
estándose en el cielo, que sus rayos tienen tanta fuerza, que no mudándose él
de allí, de presto llegan acá; si el alma y el espíritu (que son una misma
cosa, como le es el soly sus rayos) puede, quedándose ella en su puesto, con la
fuerza de calor que le viene del verdadero Sol de justicia, alguna parte
superior salir sobre sì misma. En fin, yo no sé lo que digo, lo que es verdad
es, que con la presteza que sale la pelota de un arcabuz, cuando le ponen el
fuego, se levanta en lo interior un vuelo (que yo no sé otro nombre que le
poner) que aunque no hace ruido, hace movimento tan claro, que no puede ser
antojo en ninguna manera; y muy fuera de si misma, á todo lo que puede
entender, se le muestran grandes cosas.’
11.
Those children of Israel who were sent on first to the Land of Promise brought
back tokens from it;
12.
This clearly shows it to be no work of the devil; neither the imagination nor
the evil one could represent what leaves such peace, calm, and good fruits in
the soul, and particularly the following three graces of a very high order.
13.
The third grace is a contempt for all earthly things unless they are
consecrated to the service of so great a God. With such jewels the Bridegroom
begins to deck His Bride; they are too valuable for her to keep them
carelessly.
14.
I told you that courage was required by the soul, for do you think it is a
trifling matter for the spirit to feel literally separated from the body, as it
does when perceiving that it is losing its senses without understanding the
reason? There is need that
DESCRIBES AN EFFECT WHICH PROVES THE PRAYER SPOKEN OF IN THE LAST CHAPTER TO BE GENUINE AND NO DECEPTION, TREATS OF ANOTHER FAVOUR OUR LORD BESTOWS ON THE SOUL TO MAKE IT PRAISE HIM FERVENTLY.
1. The soul longs for death. 2. The soul cannot help desiring these favours. 3. St. Teresa bewails her inability to serve God. 3. Fervour resulting from ecstasies. 5. Excessive desires to see God should be restrained. 6. They endanger health. 7. Tears often come from Physical causes. 8. St. Teresa’s own experience. 9. Works, not tears, are asked by God. 10. Confide entirely in God. 11. The jubilee of the soul. 12. Impossibility of concealing this joy. 13. The world’s judgment of this jubilee. 14. Which is often felt by the nuns of St. Joseph’s. 15. The Saint’s delight in this jubilee.
1.
THESE sublime favours leave the soul so desirous of fully enjoying Him Who has
bestowed them that life becomes a painful though delicious torture, and death
is ardently longed for. Such a one often implores God with tears to take her
from this exile where everything she sees wearies her.
2.
Although in one way she feels great confidence within her soul, especially when
alone with God, yet on the other hand, she is greatly troubled by misgivings
lest she is deceived by the devil and so should offend Him Whom she deeply
loves. She cares little for blame, except when her confessor finds fault with
her as if she could help what happens. She asks every one to pray for her
3.
O poor little butterfly! chained by so many fetters that stop thee from flying
where thou wouldst! Have pity on her, O my God, and so dispose her ways that
she may be able to accomplish some of her desires for Thy honour and glory!
Take no account of the poverty of her merits, nor of the vileness of her
nature, Lord, Thou Who hast the power to compel the vast ocean to retire, and
didst force the wide river Jordan to draw back so that the Children of Israel
might pass through!
4. I cannot tell why I have said this, sisters, nor what made me do so; indeed I never intended it. You must know that these effects are bound to follow from such trances or ecstasies: they are not transient, but permanent desires; when opportunity occurs of acting on them, they prove genuine. How can I say that they are permanent, when at times the soul feels cowardly in the most trivial matters and too timorous to undertake any work for God?
5. I believe it is because our Lord, for its greater good, then leaves the soul to its natural weakness, which at once convinces it so thoroughly that any strength it possessed came from His Majesty as to destroy its self-love, enduing it with a greater knowledge of the mercy and greatness of God which He deigned to show forth in one so vile. However, the soul is usually in the former state. Beware of one thing, sisters; these ardent desires to behold our Lord are sometimes so distressing as to need rather to be checked than to be encouraged—that is, if feasible, for in another kind of prayer of which I shall speak later, it is not possible as you will see.
6.
In the state I speak of these longings can sometimes be arrested, for the
reason is at liberty
7.
You must also notice that bodily weakness may cause such pain, especially with
people of sensitive characters who cry over every trifling trouble.
8.
I think you must be puzzling over this and would like to ask what I would have
you do, as I see danger in everything. If I am afraid of delusions in so good a
thing as tears, perhaps I myself am deluded, and may be I am! But believe me, I
do not say this without having witnessed it in other people although not in my
own case, for there is nothing tender about me and my heart is so hard as often
to grieve me.
9.
Let us not fancy that if we cry a great deal we have done all that is
needed—rather we must
10. Therefore, sisters, I think it best for us to place ourselves in the presence of God, contemplate His mercy and grandeur and our own vileness and leave Him to give us what He will, whether water or drought, for He knows best what is good for us; thus we enjoy peace and the devil will have less chance to deceive us.
11.
Amongst these favours, at once painful and pleasant, Our Lord sometimes causes
in the soul a certain jubilation
12.
Oh, what rejoicings would this person utter and what demonstrations would she
make, if possible, so that all might know her happiness! She seems to have
found herself again and wishes, like the father of the prodigal son, to invite
all her friends to feast with her
14.
Oh miserable times and wretched life spent in the world! How blest are those
whose happy lot it is to be freed from them!
15.
May His Majesty often grant us this kind of prayer which is most safe and
beneficial; we cannot acquire it for ourselves as it is quite supernatural.
DESCRIBES THE GRIEF FELT ON ACCOUNT OF THEIR SINS BY SOULS ON WHOM GOD HAS BESTOWED THE BEFORE-MENTIONED FAVOURS. SHOWS THAT HOWEVER SPIRITUAL A PERSON MAY BE, IT IS A GREAT ERROR NOT TO KEEP BEFORE OUR MIND THE HUMANITY OF OUR LORD AND SAVIOUR JESUS CHRIST AND HIS SACRED PASSION AND LIFE, AS ALSO THE GLORIOUS MOTHER OF GOD AND THE SAINTS. THE BENEFITS GAINED BY SUCH A MEDITATION. THIS CHAPTER IS MOST PROFITABLE.
1. Sorrow for sin felt by souls in the Sixth
Mansion. 2. How this sorrow is felt. 3. St. Teresa’s grief for her past sins.
4. Such souls, centred in God, forget self-interest. 5. The remembrance of
divine benefits increases contrition. 6. Meditation on our Lord’s Humanity. 7.
Warning against discontinuing it. 8. Christ and the saints our models. 9.
Meditation of contemplatives. 10. Meditation during aridity. 11. We must search
for God when we do not feel His presence. 12. Reasoning and mental prayer. 13.
A form of meditation on our Lord’s Life and Passion. 14. Simplicity of
contemplatives’ meditation. 15. Souls in every state of prayer should think of
the Passion. 16. Need of the example of Christ and the saints. 17. Faith shows
us our Lord as both God and
1.
IT may seem to you, sisters, that souls to whom God has communicated Himself in
such a special manner may feel so sure of enjoying Him for ever as no longer to
require to fear or to mourn over their past sins. Those of you will be most apt
to hold this opinion who have never received the like favours; souls to whom
God has granted these
2. This soul wonders at its former temerity and weeps over its irreverence; its foolishness in the past seems a madness which it never ceases to lament as it remembers for what vile things it forsook so great a Sovereign. The thoughts dwell on this more than on the favours received, which, like those I am about to describe, are so powerful that they seem to rush through the soul at times like a strong, swift river. Yet the sins remain like the mire in the river bed and dwell constantly in the memory, making a heavy cross to bear.
3.
I know some one who, though she had ceased to wish for death in order to see
God,
4. Souls that have reached the state I speak of have ceased to fear hell. At times, though very rarely, they grieve keenly over the possibility of their losing God; their sole dread is lest He should withdraw His hand, allowing them to offend Him, and so they might return to their former miserable condition. They care nothing for their own pain or glory; if they are anxious not to stay long in Purgatory, it is more on account of its keeping them from the Presence of God than because of its torments. Whatever favours God may have shown a soul, I think it is dangerous for it to forget the unhappy state it was once in; painful as the remembrance may be, it is most beneficial.
5.
Perhaps I think so because I have been so wicked and that may be the reason why
I never forget my sins; people who have led good lives have no cause for grief;
yet we always fall at times whilst living in this mortal body. This pain is not
lessened by reflecting that our Lord has already forgiven and forgotten our
faults; our grief is rather increased at seeing such kindness and favours
bestowed on one who deserves nothing but hell. I think St. Paul and the
Magdalen must thus have suffered a cruel martyrdom;
6.
You may fancy that one who has enjoyed such high favours need not meditate on
the mysteries of the most sacred Humanity of our Lord Jesus Christ but will be
wholly absorbed in love. I have written fully about this elsewhere.
7.
I may be mistaken; we may all really mean the same thing but I found the devil
was trying to lead me astray in this manner. Having been warned by experience
in this respell, I have decided to speak again about it here although I have
very often done so elsewhere.
8.
Some souls imagine they cannot meditate even on the Passion, still less on the
most blessed Virgin or on the saints, the memory of whose lives greatly
10.
It also appears to me that as the will is already inflamed with love, this
generous faculty would, if it could, cease to make use of the reason. This
would be well, were it not impossible, especially before the soul has reached
the last two mansions.
11.
In my opinion we ought during our whole life, to act in this manner, however
sublime our prayer may be. True, those whom our Lord admits into the seventh
mansion rarely or never need thus to help their fervour, for the reason I will
tell you of; if I recollect it when I come to write of this room where, in a
wonderful manner, souls are constantly in the company of Christ our Lord both
in His Humanity and His Divinity. ’I asked the
earth, and it answered me: ‘I am not He’; and whatsoever it contains confessed
the same. I asked the sea and the depths, and the living, creeping things, and
they answered: ‘We are not thy God, seek above us.’ I asked the heavens, I
asked the moving air; and the whole air with its inhabitants answered:
’Anaximenes was deceived, I am not God.’ I asked the heavens, sun, moon, stars.
’Nor,’ say they, ‘are we the God Whom thou seekest.’ And I replied unto all
things which encompass the door of my flesh: ‘Ye have told me of my God, that
ye are not He; tell me something of Him.’ And they cried out with a loud voice:
’He made us.’ By my thought of them I questioned them, and their beauty gave
their answer.’ (St. Augustine’s
Confessions, bk. x. ch. 6.) St.
Teresa may have read this in St. Augustine’s Confessions, (see above, p. 78), or in the Soliloquies, a collection of extracts from St. Augustine, St.
Bernard, St. Anselm, etc., which was printed in Latin at Venice in 1512,
translated into Spanish and brought out at Valladolid in 1515, and again at
Medina del Campo in 15 53, and at Toledo in 1565. The words quoted by St.
Teresa occur in chapter xxxi. See Life,
ch. xl. 10.
12.
As most certainly the way to please God is to keep the commandments and
counsels, let us do so diligently, while meditating on His life and death and
all we owe Him; then let the rest be as God chooses. Some may answer that their
mind refuses to dwell on these subjects; and for the above causes, this to a
certain extent is true. You know that it is one thing to reason and another
thing for the memory to bring certain truths before the mind. Perhaps you may
not understand me; possibly I fail to express myself rightly but I will do my
13.
Let us begin by considering the mercy God showed us by giving us His only Son;
let us not stop here but go on to reflect upon all the mysteries of His
glorious life; or let us first turn our thoughts to His prayer in the garden,
then allow them to continue the subject until they reach the crucifixion. Or we
may take some part of the Passion such as Christ’s apprehension and dwell on
this mystery, considering in detail the points to be pondered and thought over,
such as the treachery of Judas, the flight of the Apostles, and all that
followed. This is an admirable and very meritorious kind of prayer.
14.
Souls led by God in supernatural ways and raised to perfect contemplation are
right in declaring they cannot practise this kind of meditation. As I said, I
know not why, but as a rule they are unable to do so. Yet they would be wrong
in saying that they cannot dwell on these mysteries nor frequently think about
them, especially when these events are being celebrated by the Catholic Church.
Nor is it possible for the soul which has received so much from God to forget
these precious proofs of His love which are living sparks to inflame the heart with
greater love for our Lord, nor can the mind fail to understand them. Such a
soul comprehends these mysteries, which are brought before the mind and stamped
on the memory in a more perfect way than with other people, so that the mere
sight of our Lord prostrate
15.
I think this is why such souls cannot reason connectedly about the Passion and
fancy they are unable to mediate on it. Those who do not meditate on this
subject had better begin to do so; for I know that it will not impede the most
sublime prayer nor is it well to omit praising this often. If God then sees fit
to enrapture them, well and good; even if they are reluctant, He will make them
cease to meditate. I am certain that this way of king is most helpful to the soul
and not the hindrance it would become were great efforts made to use the
intellect. This, as I said, I believe cannot be done when a higher state of
prayer is attained. It may be otherwise in some cases, for God leads souls in
many different ways. Let not those be blamed, however, who are unable to
discourse much in prayer, nor should they be judged incapable of enjoying the
great graces contained in the mysteries of Jesus Christ, our only Good, which
no one, however spiritual he may be, can persuade me it is well to omit
contemplating.
17.
People allege, in defence, that our Lord told His disciples that it was expedient
for them that He should go from them.
18.
The mistake I formerly made
19.
I did not understand the reason, and as I believed that I was acting wisely I
think I should never have learnt it but for the advice of a servant
SPEAKS OF THE MANNER IN WHICH GOD COMMUNICATES WITH THE SOUL BY INTELLECTUAL VISION AND GIVES ADVICE UPON THE SUBJECT. OF THE EFFECTS PRODUCED BY THIS VISION WHEN GENUINE. SECRECY ABOUT THESE FAVOURS IS ENJOINED.
1. Our Lord’s presence accompanying the soul. 2. St. Teresa’s experience of this. 3. Confidence and graces resulting from this vision. 4. Its effects . 5. It Produces humility. 6. And prepares the soul for other graces. 7. Consciousness of the presence of the saints. 8. Obligations resulting from this grace. 9. Signs that this favour is genuine. 10. A confessor should be consulted. 11. Our Lord will enlighten our advisers. 12. Cautions about this vision.
1.
To prove to you more clearly, sisters, the truth of what I have been saying and
to show that the more the soul advances, the closer does this good Jesus bear
it company, it would be well for me to tell you how, when He so chooses, it
cannot withdraw from His presence. This is clearly shown by the manners and
ways in which His Majesty communicates Himself to us, manifesting His love by
wonderful apparitions and visions which, if He is pleased to aid me, I will
describe to you so that you may not be alarmed if any of these favours are
granted you. We ought, even if we do not receive
2.
For example, a person who is in no way expecting such a favour nor has ever
imagined herself worthy of receiving it, is conscious that Jesus Christ stands
by her side although she sees Him neither with the eyes of the body nor of the
soul.
3.
She was frightened by this vision which, unlike an imaginary one, does not pass
away quickly but lasts for several days and even sometimes for more than a
year. She went, in a state of great anxiety, to her confessor
4.
The effect of this speech was so powerful that for the time being she could not
doubt its truth. She felt much encouraged and rejoiced at being in such good
company, seeing that this favour greatly helped her to a constant recollection
of God and an extreme care not to displease in any way Him Who seemed ever by
her side, watching her. Whenever she desired to speak to His Majesty in prayer,
or even at other times, He seemed so close that He could not fail to hear her
though He did not speak to her whenever she wished, but unexpectedly, when
necessity arose. She was conscious of His being at her right hand, although not
in the way we know an ordinary person to be beside us but in a more subtle
manner which cannot be described. Yet this presence is quite as evident and
certain, and indeed far more so, than the ordinary presence of other people
about which we may be deceived; not so in this, for it brings with it graces
and spiritual effects which could not come from melancholia. Nor could the
devil thus fill the soul with peace,
5.
However, I know that she often felt great alarm and was at times overcome with
confusion, being unable to account for so high a favour having been granted
her. She and I were so very intimate
6.
Although I believe some of the former favours are more sublime, yet this brings
with it a special knowledge of God; a most tender love for Him results from
being constantly in His company, while the desires of devoting one’s whole
being to His service are more fervent than any hitherto described. The
conscience is greatly purified by the knowledge of His perpetual and near
presence, for although we know that God sees all we do, yet nature inclines us
to grow careless and forgetful of it. This is impossible here since our Lord
makes the soul conscious that He is close at hand, thus preparing it to receive
the other graces mentioned
7.
When our Lord chooses to withdraw His presence, the soul in its loneliness
makes every possible effort to induce Him to return. This avails but little,
for this grace comes at His will and not by our endeavours. At times we may
enjoy the company of some saint,
8.
There are other spiritual matters which cannot be explained. Our inability to
grasp them should teach us how incapable is our nature of understanding the
sublime mysteries of God. Those on whom these favours are bestowed should
marvel at and praise God’s mercy for them. As these particular graces are not
granted to everybody, any one who receives them should esteem them highly and
strive to serve God more zealously, since He has given her such special aid.
Therefore such a person does
9.
When the effects described are felt, any of you whom our Lord leads by this way
may be certain that it is neither deception nor fancy in her case. I believe it
to be impossible for the devil to produce an illusion lasting so long, neither
could he benefit the soul so remarkably nor cause such interior peace. It is not
his custom, nor, if he would, could such an evil creature bring about so much
good; the soul would soon be clouded by self-esteem and the idea that it was
better than others. The mind’s continual keeping in the presence of God
10.
I contend, as I always shall, that if the soul reaps the effects described from
these divine graces, although God may withdraw these special favours, His
Majesty will turn all things to its advantage; even should He permit the devil
to deceive it at any time, the evil spirit will only reap his own confusion.
Therefore, as I told you, daughters,
11.
It would be worse should he tell you the devil is deceiving you, although no
learned man would say so if he sees in you the effects described. Even should
your adviser say this, I know that the same Lord Who is beside you will comfort
and reassure you and will go to your counsellor and give him light that he may
impart it to you.
12.
Thus that which should have been kept strictly private becomes public;
THIS CHAPTER SPEAKS OF THE MANNER IN WHICH GOD COMMUNICATES WITH THE SOUL BY IMAGINARY VISIONS. STRONG REASONS ARE GIVEN FOR NOT DESIRING TO BE LED IN THIS WAY; THIS IS VERY PROFITABLE READING.
1. The jewel in the locket. 2. The simile explained. 3. The apparition explained. 4. Awe produced by this vision. 5. False and genuine visions. 6. Illusive visions. 7. Effects of a genuine vision. 8. Conviction left by a genuine vision. 9. Its effects upon the after conduct. 10. A confessor should be consulted. 11. How to treat visions. 12. Effects of seeing the face of Christ. 13. Reasons why visions are not to be sought. 14. The second reason. 15. Third reason. 16. Fourth reason. 17. Fifth reason. 18. Sixth reason. 19. Additional reasons. 20. The virtues more meritorious than consolations. 21. Fervent souls desire to serve God for Himself alone.
1.
Now we come to treat of imaginary visions, whereby it is held that the devil is
more liable to deceive people than by the other visions I have already
described. This is probably true. Yet when imaginary visions are divine, they
seem, in a certain manner, more profitable for us than the others, as being
more suited to our nature—with the exception of the visions sent by our Lord
in the seventh mansion which far surpass all others. The presence of our Lord
described in the last chapter may thus be symbolized. Let us suppose that we
have in our possession a gold locket containing a precious stone of the highest
value and powers, which, though we have not seen it, we are certain
2.
Our Lord treats us here in this way. Now, suppose the owner of this locket
suddenly opened it at times for the benefit of the person to whom he has
entrusted it; doubtless the latter would value the diamond more highly through
remembering its wonderful lustre. This may be compared to what happens when our
Lord is pleased to caress the soul. He shows it in vision His most sacred Humanity
under whatever form He chooses; either as He was during His life on earth
3.
The image is seen by the interior sight alone; but of bodily apparitions I can
say nothing, for the person I know so intimately never having experienced
anything of the kind herself could not speak about them with certainty.
4.
There is no need to ask how the soul knew Who He was or who declared with
absolute certainty that He was the Lord of heaven and earth. This is not so
with earthly kings; unless we were told their names or saw their attendant
courtiers, they would attract little notice. O Lord, how little do we
Christians know Thee! What will that day be in which Thou comest as our Judge,
since now,
5.
How much more must any one fear this to whom our Lord so revealed Himself in
vision here as to overcome her feelings and produce unconsciousness! This must
be the reason that the soul remains in a rapture: our Lord strengthens its
weakness so as to unite it to His greatness in this sublime communion with God.
When any one
6. As not only three or four, but a large number of people have spoken to me on the subject, I know by experience that there are souls which, either because they possess vivid imaginations or active minds, or for some other reason of which I am ignorant, are so absorbed in their own ideas as to feel certain they see whatever their fancy imagines. If they had ever beheld a genuine vision, they would recognize the deception unmistakably. They themselves fabricate, piece by piece, what they fancy they see: no after effects are produced on the mind, which is less moved to devotion than by the sight of a sacred picture. It is clear that no attention should be paid to such fancies, which pass more quickly than dreams from the memory.
7.
In the favour of which I speak, the case is very different. A person is far
from thinking of seeing anything, no idea of which has crossed the mind, when
suddenly the vision is revealed in its entirety, causing within the powers and
senses of the soul a fright and confusion soon changed into a blissful peace.
Thus, after St. Paul was thrown to the ground, a great tempest and noise
followed from heaven;
8.
The soul for some time afterwards possesses such certainty that this grace
comes from God that whatever people may say to the contrary it cannot fear
delusion. Later on, when her confessor suggests doubts to her, God may allow
such a person to waver in her belief for a time and to feel misgivings lest, in
punishment for her sins, she may possibly have been left to go astray. However,
she does not give way to these apprehensions, but (as I said in speaking of
other matters)
9.
As confessors cannot see these effects, which perhaps the person to whom God
has shown the vision is unable to explain, they are afraid of deception, as
indeed they have good reason to be. Therefore caution is necessary and time
should be allowed to see what effects follow. Day by day, the progress of the
soul in humility and in the virtues should be watched: if the devil is
concerned in the matter, he will soon show signs of himself and will
10.
The great point is, sisters, that you should be perfectly candid and
straightforward with your confessor: I do not mean in declaring your sins that
is evident enough—but in giving him an account of your prayer.
13.
Many other advantages result; but as I have written elsewhere
14.
The second reason is that such a one is certain
15. Thirdly: when people strongly desire a thing, the imagination makes them fancy they see or hear it, just as when a man’s mind is set upon a subject all day he dreams of it at night.
16.
Fourthly: it would be very presumptuous of me to choose a way for myself
without knowing what is good for me.
17. Fifthly: do you think people on whom our Lord bestows these favours have little to suffer? No, indeed! their trials are most severe and of many kinds. How can you tell whether you would be able to bear them?
18.
Sixthly: perhaps what you think would be your gain might prove your loss, as
happened to Saul when he was made king.
19.
Know that for having received many favours of this kind, you will not merit
more glory but will
20.
True, such a grace is a most powerful aid towards practising the virtues in
their highest perfection, but it is far more meritorious to gain them at the
cost of one’s own toil. I was acquainted with some one,
21.
I believe that these desires are supernatural and proper to very fervent souls
who wish to prove to God that they do not serve Him for pay; so as I said, such
people do not urge themselves to work
SPEAKS OF VARIOUS OTHER GRACES GOD BESTOWS ON THE SOUL IN DIFFERENT WAYS, AND OF THE GREAT BENEFITS CONFERRED BY THEM.
1. Reasons for speaking of these supernatural favours. 2. An intellectual vision. 3. God compared to a palace in which His creatures dwell. 4. Forgive as we are forgiven. 5. The vision shows God to be Truth itself. 6. We should imitate God by truthfulness. 7. Why God reveals these truths.
1.
OUR Lord communicates with the soul by means of these apparitions on many
occasions—sometimes when it is afflicted, at other times when it is about to
receive some heavy cross, and again for the sake of the mutual delight of
Himself and His beloved. There is no need for me to specify each different case
nor do I intend to do so. I only wish to teach you (as far as I am acquainted
with them myself) what are the different favours God shows a soul in this state
so that you may understand their characteristics and the effects they produce.
2.
His Majesty has far higher ways of communicating Himself to the soul; they are
less dangerous for I do not think the evil spirit can imitate them. They are
more difficult to explain, being more abstruse; therefore imaginary visions are
easier to describe. God is sometimes pleased, while a person is engaged in
prayer and in perfect possession of her senses, to suspend them and to discover
sublime mysteries to her which she appears to see within God Himself. This is
no vision of the most sacred Humanity nor can I rightly say the soul ‘sees,’
for it sees nothing; this is no imaginary vision but a highly intellectual one,
wherein is manifested how all things are beheld in God and how He contains them
within Himself.
3. Let us compare God to a very spacious and magnificent mansion or palace and remember that this edifice is God Himself. Can the sinner withdraw from it in order to carry out his crimes? No, certainly not, for within this very palace, that is, within God Himself, are perpetrated all the abominations, impurities and evil deeds that sinners commit. Oh awful thought, well worthy to be pondered over! What profit it would bring to us, who know so little and understand these truths but partially or how could we possibly be so reckless in our daring? Let us, sisters, meditate on the infinite mercy and patience of God in not casting us down to hell at once and let us render Him hearty thanks. Surely we should be ashamed of resenting anything done or said against us—we who are the scum of the earth—when we see what outrages are offered to God our Creator within His very being, by us His creatures; yet we are wounded whenever we hear of an unkind word having been spoken of us in our absence, although perhaps with no evil intention.
4.
Oh misery of mankind! When, daughters, shall we imitate Almighty God in any
way? Oh, let us not think we are doing great things if we suffer injuries patiently: rather let us bear them with alacrity; let us love our enemies, since
this great God has not ceased to love us in spite of our many sins! This is
indeed the chief reason that all should forgive any harm done them. I assure
you, daughters, that though this vision passes very quickly,
5.
Short as the time lasts, yet, in a manner impossible to describe, God also
manifests that in Him there is a verity which makes all truth in creatures seem
obscure. He convinces the soul that He alone is that Truth which cannot lie,
thus demonstrating the meaning of David’s words in the psalm: ‘Every man is a
liar,’
6.
I wish I could explain this better but am unable to do so. Let us learn from
it, sisters, that if we would bear any resemblance to our God and our Spouse,
we must strive to walk ever in the truth. I do not merely mean that we should
not tell falsehoods thank God, I see that in these convents you are most
careful never to do so on any account—but I desire that as far as possible we
should at with perfect truth before God and man and above all that we should
not wish to be thought better than we are; that in all our deeds we should
ascribe to God what is His and attribute what is ours to ourselves, and that we
should seek for verity in all things. Thus we shall care little for this world,
which is but deception and falsehood, and therefore
7. Our Lord shows the soul these favours because she is now indeed His bride, resolute to do His will in all things; therefore He wishes to give her some idea how to accomplish it and to manifest to her some of His divine attributes. I need say no more about it, but I believe the two points above mentioned will prove very useful. These favours should cause no fear but lead us to praise God for bestowing these graces. I think neither the devil nor our own imaginations can have much to do with them, therefore the soul may rest in perfect peace.
TREATS OF HOW GOD INSPIRES THE SOUL WITH SUCH VEHEMENT AND IMPETUOUS DESIRES OF SEEING HIM AS TO ENDANGER LIFE. THE BENEFITS RESULTING FROM THIS DIVINE GRACE.
1. Favours increase the soul’s desire for God. 2. The dart of love. 3. Spiritual sufferings produced. 4. Its physical effects. S. Torture of the desire for God. 6. These sufferings are a purgatory. 7. The torments of hell. 8. St. Teresa’s painful desire after God. 9. This suffering irresistible. 10. Effects of the dart of love. 11. Two spiritual dangers to life. 12. Courage needed here and given by our Lord.
1.
WILL all these graces bestowed by the Spouse upon the soul suffice to content
this little dove or butterfly (you see I have not forgotten her after all!) so
that she may settle down and rest in the place where she is to die? No indeed:
her state is far worse than ever; although she has been receiving these favours
for many years past, she still sighs and weeps because each grace augments her
pain. She sees herself still far away from God, yet with her increased
knowledge of His attributes her longing and her love for Him grow ever stronger
as she learns more fully how this great God and Sovereign deserves to be loved.
As, year by year her yearning after Him gradually becomes keener, she
experiences the bitter suffering I am about to describe. I speak of ‘years’
because relating what happened to the person I mentioned, though I know well
that with God time has no limits and in a single moment He can raise a soul to
the most sublime state I have described. His Majesty has the power to do all He
wishes and He wishes to do much for us. These longings, tears, sighs, and
2.
While the soul is thus inflamed with love, it often happens that, from a
passing thought or spoken word of how death delays its coming, the heart
receives, it knows not how or whence, a blow as from a fiery dart.
3.
This is a trance of the senses and faculties except as regards what helps to
make the agony more intense. The understanding realizes acutely what cause
there is for grief in separation from God and His Majesty now augments this
sorrow by a vivid manifestation of Himself. This increases the anguish to such
a degree that the sufferer gives vent
4.
I saw some one in this condition who I really thought would have died, nor
would it have been surprising, for there is great danger of death in this
state. Short as is the time it lasts, it leaves the limbs all disjointed and
the pulse as feeble as if the soul were on the point of departure, which is
indeed the case, for the natural heat fails, while that which is supernatural so
burns the frame that were it increased ever so little God would satisfy the
soul’s desire for death. Not that any pain is felt by the body at the moment,
although, as I said, all the joints are dislocated so that for two or three
days afterwards the suffering is too severe for the person to have even the
strength to hold a pen;
5.
Perhaps you will say this is an imperfection, and you may ask why she does not
conform herself to the will of God since she has so completely surrendered
herself to it. Hitherto she has been able to do so and she consecrated her life
to it; but now she cannot because her reason is reduced to such a state that
she is no longer mistress of herself; nor can she think of anything but what
tends to increase her torment—for why should she seek to live apart from her
only Good? She feels a strange loneliness, finding no companionship in any
earthly creature; nor could she, I believe, among those who dwell in heaven,
since they are not her Beloved: meanwhile all society is a torture to her. She
is like one suspended in mid-air, who can neither touch the earth nor mount to
heaven; she is unable to reach the water while parched with thirst and this is
not a thirst that can be borne, but one which nothing will quench nor would she
have it quenched save with that water of which our Lord spoke to the Samaritan
woman, but this is not given to her.
6.
Alas, O Lord, to what a state dost Thou bring those who love Thee! Yet these
sufferings are as nothing compared with the reward Thou wilt give for them. It
is right that great riches should be
7.
Let us remember, sisters, how those who are in hell lack this submission to the
divine will and the resignation and consolation God gives such a soul and the
solace of knowing that their pains benefit them, for the damned will continually
suffer more and more; (more and more, I mean in regard to accidental pains
8.
Let us return to the soul we left in such cruel torment. This agony does not
continue for long in its full violence—never, I believe, longer than three or
four hours; were it prolonged, the weakness of our nature could not endure it
except by a miracle. In one case, where it lasted only a quarter of an hour,
the sufferer was left utterly exhausted; indeed, so violent was the attack that
she completely lost consciousness. This occurred when she unexpectedly heard
some verses to the effete that life seemed unending; she was engaged in
conversation at the time, which was on the last day of Easter. All Eastertide
she had suffered such aridity as hardly to realize what mystery was being
celebrated. Rel. iv. 1. Concept. ch. vii. 2. Isabel of Jesus, in her deposition in the Acts
of Canonisation (Fuente, Obras, vol.
vi. 316) declares that she was the singer. The words were: Fuente, l.c. vol. v. 143, note 1. Œuvres, ii. 231. (Poem 36, English version.) There is a slight
difference in the two relations of this occurrence. In Rel. iv. St. Teresa seems to imply that it happened on Easter
Sunday evening, but here she says distinctly: ‘Pascua de Resurreccion, el
postrer dia,’ that is, on Easter Tuesday, April 17, 1571, at
Salamanca.
9. It is as impossible to resist this suffering as it would be to
prevent the flame’s having heat enough to burn us if we were thrown into
a fire. These feelings cannot be concealed: all who are present recognize
the dangerous condition of such a person although they are unable to see
what is passing within her. True, she knows her friends are near, but
they and all earthly things seem to her but shadows. To show you that,
should you ever be in this state, it is possible for your weakness and
human nature to be of help to you, I may tell you that at times, when
a person seems dying from her desire for death See the two versions
of the poems written by the Saint on her recovery from the trance into
which she was thrown, beginning ‘Vivir sin vivir in me’ and the poem,
’Cuan triste es, Dios mio’ (Poems 2, 3, and 4, English version). See
also St. Teresa’s poem, ‘Ya toda me entregué y dí.’ (Poem 7,
English version).
10.
This favour entails great suffering but leaves most precious graces within the
soul, which loses all fear of any crosses it may henceforth meet with, for in
comparison with the acute anguish it has gone through all else seems nothing.
Seeing what she has gained, the sufferer would gladly endure frequently the
same pains
11. Two things in this spiritual state seem to me to endanger life,—one is that of which I have just spoken which is a real peril and no small one; the other an excessive gladness and a delight so extreme that the soul appears to swoon away and seems on the point of leaving the body, which indeed would bring it no small joy.
TREATS OF THE SUBLIME FAVOURS GOD BESTOWS ON SOULS WHICH HAVE ENTERED THE SEVENTH MANSIONS. THE AUTHOR SHOWS THE DIFFERENCE SHE BELIEVES TO EXIST BETWEEN SOUL AND SPIRIT ALTHOUGH THEY ARE BOTH ONE. THIS CHAPTER CONTAINS SOME NOTEWORTHY THINGS.
1. Sublime mysteries of these mansions. 2. St. Teresa abashed at treating such subjects. 3. Our Lord introduces His bride into His presence chamber. 4. Darkness of a soul in mortal sin. 5. Intercession for sinners. 6. The soul an interior world. 7. The spiritual nuptials. 8. Former favours differ from spiritual nuptials. 9. The Blessed Trinity revealed to the soul. 10. Permanence of Its presence in the soul. 11. The effects. 12. This presence is not always equally realized. 13. It is beyond the soul’s control. 14. The centre of the soul remains calm. 15. The soul and the spirit distinct though united. 16. The soul and its faculties not identical.
1.
You may think, sisters, that so much has been said of this spiritual journey
that nothing remains to be added. That would be a great mistake: God’s
immensity has no limits, neither have His works; therefore, who can recount His
mercies and His greatness?
2.
O great God! surely such a miserable creature as myself should tremble at the
thought of speaking on such a subject so far beyond anything I deserve to
understand. Indeed I felt abashed and doubted whether it would not be better to
finish writing about this Mansion in a few words, lest people might imagine
that I am recounting my personal experience. I was overwhelmed with shame for,
knowing what I am, it is a terrible undertaking. On the other hand, this fear
seemed but a temptation and weakness: even if I should be misjudged, so long as
God is but a little better praised and known, let all the world revile me.
3. When our Lord is pleased to take pity on the sufferings, both past and present, endured through her longing for Him by this soul which He has spiritually taken for His bride, He, before consummating the celestial marriage, brings her into this His mansion or presence chamber. This is the seventh Mansion, for as He has a dwelling-place in heaven, so has He in the soul, where none but He may abide and which may be termed a second heaven.
4.
It is important, sisters, that we should not fancy the soul to be in darkness.
As we are accustomed to believe there is no light but that which is exterior,
we imagine that the soul is wrapt in obscurity. This is indeed the case with a
soul out of the state of grace,
6. For the love of God I implore you constantly to remember in your prayers souls in a like case. We are not speaking now of them but of others who, by the mercy of God, have done penance for their sins and are in a state of grace. You must not think of the soul as insignificant and petty but as an interior world containing the number of beautiful mansions you have seen; as indeed it should, since in the centre of the soul there is a mansion reserved for God Himself.
7.
When His Majesty deigns to bestow on the soul the grace of these divine
nuptials, He brings it into His presence chamber and does not treat it as
before, when He put it into a trance. I believe He then united it to Himself,
as also during the prayer of union; but then only the superior part was
affected and the soul did not feel called to
8.
In the former favours our Lord unites the spirit to Himself and makes it both
blind and dumb like St. Paul after his conversion,
9.
By some mysterious manifestation of the truth, the three Persons of the most
Blessed Trinity reveal themselves, preceded by an illumination which shines on
the spirit like a most dazzling cloud of light. Rel. iii. 6; v. 6-8; viii. 20, 21; ix. 12, 17, 19. Deposition by
Fr. Giles Gonzalez, S.J., Provincial of Old Castile, afterwards
Assistant—General in Rome: ‘While the holy Mother lived at the convent of the
Incarnation of Avila [as prioress], I often spoke with her, and once I remember
she asked me: “What am I to do, Father? Whenever I recollect myself I
realize that already in this life the Three Persons of the Blessed Trinity may
be seen, and that They accompany me and assist me in the management of my
affairs.”’ (Fuente, Obras, vol.
vi. p. 280.) ’Doña
Maria Enriquez, Duchess of Alva, said that St. Teresa made known to her many
revelations she had received from our Lord, and that she (the duchess) held in
her possession three paintings of the Blessed Trinity made according to the
description of the holy Mother, who, while they were being done, effaced with
her own hand those portions which the painter failed to design conformably to
the vision she had had.’ (Fuente, l.c.
p. 297.)
10. O my God, how different from merely hearing and believing these words is it to realize their truth in this way! Day by day a growing astonishment takes possession of this soul, for the three Persons of the Blessed Trinity seem never to depart; it sees with certainty, in the way I have described, that They dwell far within its own centre and depths; though for want of learning it cannot describe how, it is conscious of the indwelling of these divine Companions.
11.
You may fancy that such a person is beside herself and that her mind is too
inebriated to care for anything else. On the contrary, she is far more
12.
This presence is not always so entirely realized, that is, so distinctly
manifest, as at first, or as it is at times when God renews this favour,
otherwise the recipient could not possibly attend to anything else nor live in
society. Although not always seen by so clear a light, yet whenever she
reflects on it she feels the companionship of the Blessed Trinity. This is as
if, when we were with other people in a very well lighted room, some one were
to darken it by closing the shutters; we should feel certain that the others
were still there, though we were unable to see them.
13.
You may ask: ‘Could she not bring back the light and see them again?’
14.
A certain person so favoured found she had improved in all virtues: whatever
were her trials or labours, the centre of her soul seemed never moved from its
resting-place. Thus in a manner her soul appeared divided: a short time after
God had done her this favour, while undergoing great sufferings, she complained
of her soul as Martha did of Mary,
15.
This may seem extravagant to you, daughters, yet though the soul is known to be
undivided, it is fact and no fancy and often happens. Interior effects show for
certain that there is a positive difference between the soul and the spirit,
although they are one with each other.
16. It also appears to me that the soul and its faculties are not identical. There are so many and such transcendental mysteries within us, that it would be presumption for me to attempt to explain them. If by God’s mercy we enter heaven we shall understand these secrets.
TREATS OF THE SAME SUBJECT: EXPLAINS, BY SOME DELICATELY DRAWN COMPARISONS, THE DIFFERENCE BETWEEN SPIRITUAL UNION AND SPIRITUAL MARRIAGE.
1. The spiritual nuptials introduced by an imaginary vision. 2. Spiritual betrothal and marriage differ. 3. Spiritual marriage lasting. 4. Not so spiritual betrothal. 5. Spiritual marriage permanent. 6. St. Paul and spiritual marriage. 7. The soul’s joy in union. 8. Its conviction of God’s indwelling. 9. Its peace. 10. Christ’s prayer for the divine union of the soul. 11. Its fulfilment. 12. Unalterable peace of the soul in the seventh Mansion. 13. Unless it offends God. 14. Struggles outside the seventh Mansion. 15. Comparisons explaining this.
1.
WE now come to speak of divine and spiritual nuptials, although this sublime
favour cannot be received in all its perfection during our present life, for by
forsaking God this great good would be lost. The first time God bestows this
grace, He, by an imaginary vision of His most sacred Humanity, reveals Himself
to the soul so that it may understand and realize the sovereign gift it is
2.
You must understand that between the visions seen in this and in the former
mansions there is a vast difference; there is the same distinction between
spiritual espousals and spiritual marriage as between people who are only
betrothed and others who are united for ever in holy matrimony. I have told you
3.
So mysterious is the secret and so sublime the favour that God thus bestows
instantaneously on the soul, that it feels a supreme delight, only to be
described by saying that our Lord vouchsafes for the moment to reveal to it His
own heavenly glory in a far more subtle way than by any vision or spiritual
delight. As far as can be understood, the soul, I mean the spirit of this soul,
is made one with God
4. Spiritual betrothal is different and like the grace of union is often dissolved; for though two things are made one by union, separation is still possible and each part then remains a thing by itself. This favour generally passes quickly, and afterwards the soul, as far as it is aware, remains without His company.
6.
Perhaps when St. Paul said, ‘He who is joined to the Lord is one spirit,’
7.
This becomes more manifest by its effects as time goes on, for the soul learns that
it is God Who gives it ‘life,’ by certain secret intuitions too strong to be
misunderstood, and keenly felt, although impossible to describe. These produce
such over-mastering
8. A person who was unexpectedly plunged into water could not fail to be aware of it; here the case is the same, but even more evident. A quantity of water could not fall on us unless it came from some source—so the soul feels certain there must be some one within it who lances forth these darts and vivifies its own life, and that there is a Sun whence this brilliant light streams forth from the interior of the spirit to its faculties.
9.
The soul itself, as I said, never moves from this centre, nor loses the peace
He can give Who gave it to the Apostles when they were assembled together.
10.
Our Lord Jesus Christ, praying for His Apostles, (I cannot remember the
reference), asked that they might be made one with the Father and with Himself;
as Jesus Christ our Lord is in the Father and the Father in Him!
11.
God help me! how true these words are, and how clearly are they understood by
the soul which in this state of prayer finds them fulfilled in itself! So
should we all but for our own fault, for the words of Jesus Christ, our King
and our Lord, cannot fail. It is we who fail by not disposing ourselves fitly,
nor removing all that can obstruct this light, This idea is
expressed in St. Teresa’s poem: Alma, buscarte has en Mi’ (Poem 10, Minor Works).
12. To return to what I was saying. God places the soul in His own mansion which is in the very centre of the soul itself. They say the empyreal heavens, in which our Lord dwells, do not revolve with the rest: so the accustomed movements of the faculties and imagination do not appear to take place in any way that can injure the soul or disturb its peace.
13.
Do I seem to imply that after God has brought the soul thus far it is certain
to be saved and cannot fall into sin again? In a letter dated May 1581,
addressed to Don Alonso Velasquez, then bishop of Osma, St. Teresa writes as
follows: ’She
[herself] has received such an assurance of coming one day to the fruition of
God that she almost imagines she has already come into possession of Him,
without, however, the joy that will accompany it. She is in the same position
as one who by legal contract has received a splendid property which will become
his, and whose fruit he will enjoy at a given date. Until then he only holds
the title-deeds, without being able to take possession of the property.
Nevertheless my soul would not like to come immediately into the possession of
God, for it does not believe that it has deserved such a grace. It only desires
to continue in His service, even at the cost of terrible sufferings. It would
not mind thus serving Him to the end of the world, after having received such a
pledge.’ St. John of the Cross, in treating of this subject (Spir. Cant. stanza xxii. 3) says: ‘I believe that no soul ever attains to
this state without being confirmed in grace in it.’ See also Ribera,
in the Acta Ss. p. 554, circa finem.
14.
To return to what I wrote about. It is not intended that the powers, senses and
passions should continually enjoy this peace. The soul does so, indeed, but in
the other mansions there are still times of struggle, suffering, and fatigue,
though as a general rule, peace is not lost by them. This ‘centre of the soul’
or ‘spirit’ is so hard to describe
15. Let me give you one or two comparisons—God grant they may be of use; if not, I know that what I say is true. A king resides in his palace; many wars and disasters take place in his kingdom but he remains on his throne. In the same way, though tumults and wild beasts rage with great uproar in the other mansions, yet nothing of this enters the seventh mansions, nor drives the soul from it. Although the mind regrets these troubles, they do not disturb it nor rob it of its peace, for the passions are too subdued to dare to enter here where they would only suffer still further defeat. Though the whole body is in pain, yet the head, if it be sound, does not suffer with it. I smile at these comparisons—they do not please me—but I can find no others. Think what you will about it—I have told you the truth.
THE GREAT FRUITS PRODUCED BY THE ABOVE-MENTIONED PRAYER. THE WONDERFUL DIFFERENCE BETWEEN THESE EFFECTS AND THOSE FORMERLY DESCRIBED SHOULD BE CAREFULLY STUDIED AND REMEMBERED.
1. Effects of the graces last received. 2. The soul only cares for God’s honour. 3. But still performs its duties. 4. Other fruits of these favours. 5. The soul’s fervent desire to serve God. 6. Christ dwells within this soul. 7. And recalls it to fervour if negligent. 8. God’s constant care of such souls. 9. Their peace and silence. 10. Few ecstasies in the Seventh Mansions. 11. Probable reasons for this. 12. Allusions in Holy Scripture to this state. 13. Watchfulness of such souls. 14. Crosses suffered in this state.
1.
THE little butterfly has died with the greatest joy at having found rest at
last, and now Christ lives in her.
2.
Thus she recks nothing, whatever happens, but lives in such strange oblivion
that, as I stated, she seems no longer to exist, nor does she wish to be of
3. Do not fancy I mean, daughters, that she neglects to eat and drink, though it brings no small torment to her, or to perform the duties of her state. I am speaking of her interior; as regards her exterior actions there is little to say, for her chief suffering is to see that she has hardly strength to do anything. For nothing in the world would she omit doing all she can which she knows would honour our Lord.
4.
The second fruit is a strong desire for suffering, though it does not disturb
her peace as before because the fervent wish of such souls for the fulfilment
of God’s will in them makes them acquiesce in all He does. If He would have her
suffer, she is content; if not, she does not torment herself to death about it
as she used to do. She feels a great interior joy when persecuted, and is far
more peaceful than in the former state under such circumstances: she bears no
grudge against her enemies, nor wishes them any ill. Indeed she has a special
love for them, is deeply grieved at seeing them in trouble, and does all she
can to relieve them, Compare
with the Saint’s poem on self-oblation: ‘Vuestro soy, para Vos naci’ (Poem i.
Minor Works).
They fear death no more than they would a delicious trance.
7.
Such a soul, thoroughly detached from all things, wishes to be either always
alone or occupied on what benefits the souls of others: she feels neither
aridity nor any interior troubles, but a constant tender recollection of our
Lord Whom she wishes to praise unceasingly. When she grows negligent, the same
Lord arouses her in the way that I told you, and it is easy to see that this
impulse (I know not what term to use for it) comes from the interior of the
soul, like the former impetuous desires.
8.
You will have learnt this by experience, sisters, for I think that when our
Lord has brought us to the prayer of union, He watches over us in this way
unless we neglect to keep His commandments. When these impulses are given you,
remember that they come from the innermost mansion, where
9.
All the graces here divinely bestowed on the soul come, as I said, through no a
Lion of its own except its total abandonment of itself to God. They are given
in peace and silence, like the building of Solomon’s Temple where no sound was
heard.
10.
I, too, am astonished at seeing that when the soul arrives at this state it
does not go into ecstasies except perhaps on rare occasions—even then they are
not like the former trances and the flight of the spirit and seldom take place
in public as they did before.
11. In short, sisters, I cannot tell the reason, but as soon as God shows the soul what this mansion contains, bringing it to dwell within the precincts, the infirmity formerly so troublesome to the mind and impossible to get over, disappears at once. Probably this is because our Lord has now strengthened, dilated, and developed the soul, or it may be that He wished to make public (for some end known only to Himself) what He was doing in secret within such souls, for His judgments are beyond our comprehension in this life.
12.
These effects, with all the other good fruits I have mentioned of the different
degrees of prayer, are given by God to the soul when it draws near Him to
receive that ‘kiss of His mouth’ for which the bride asked,
13.
I do not mean that peace is unreal on earth because I say ‘true peace,’ but
that such souls might have to begin all their struggles over again if they
forsook God. What must these people feel at the thought that it is possible to
lose so great a good? Their dread makes them more careful; they try to gather
strength from their weakness lest, through their own fault, they should miss
any opportunity of pleasing God better. The greater the favours they have
received from His Majesty, the more diffident and mistrustful are they of
themselves; the marvels they have witnessed having revealed more clearly to
them their own miseries and the heinousness of their sins, so that often, like
the publican, they dare not so much as lift up their eyes.
14.
Sometimes they long to die and be in safety, but then their love at once makes
them wish to live in order to serve God, as I told you; therefore they commit
all that concerns them to His mercy.
THE CONCLUSION SETS FORTH WHAT APPEARS TO BE OUR LORD’S PRINCIPAL INTENTION IN CONFERRING THESE SUBLIME FAVOURS ON SOULS, AND EXPLAINS HOW NECESSARY IT IS FOR MARY AND MARTHA TO GO TOGETHER. THIS CHAPTER IS VERY PROFITABLE.
1. Vicissitudes of the Seventh Mansion. 2. Humility produced by them. 3. Such souls free from mortal and from wilful venial sins. 4. The fate of Solomon. 5. Holy fear. 6. These favours strengthen souls to suffer. 7. Crosses borne by the saints. 8. Effect of vision of our Lord on St. Peter. 9. Fruits of these favours. 10. Why the spiritual marriage takes place. 11. Love for Christ proved by our deeds. 12. True spirituality. 13. Humility and the virtues must combine with prayer. 14. Zeal of advanced souls. 15. Strengthened by the divine Presence within them. 16. Examples of the saints. 17. Both Martha and Mary must serve our Lord. 18. Christ’s food. 19. Mary’s mortification. 20. Her grief at the Passion. 21. Can we lead souls to God? 22. How to do so. 23. Love gives value to our deeds. 24. Conclusion.
1. You must not suppose, sisters, that the effects I mentioned always exist in the same degree in these souls, for as far as I remember, I told you that in most cases our Lord occasionally leaves such persons to the weakness of their nature. The venomous creatures from the moat round the castle and the other mansions at once unite to revenge themselves for the time when they were deprived of their power.
2.
True, this lasts but a short time—a day perhaps or a little longer—but during
this disturbance, which generally arises from some passing event, these persons
learn what benefits they derive from
3. Do not fancy that in spite of the strong desire and determination of these souls that they do not commit imperfections and even fall into many sins: that is, not wilfully; for such people are given special grace from God on this point: I mean venial sins. As far as they are aware, they are free from mortal sins, although they do not feel certain they may not be guilty of some of which they are ignorant.
4.
This grieves their hearts sorely, as does the sight of the souls perishing
around them; although on the one hand they have strong hopes of not being
themselves among the number of the lost, yet remembering what we are told in
Holy Scripture of the fate of men who, like Solomon, seemed the special
favourites of God
5.
Let that one among you who feels most confidence on this point fear the most,
for: ‘Blessed
6. It would be well to tell you, sisters, the reason why God bestows such favours on souls in this world, although you must have learned this by the effects produced if you have considered the matter. I return to the matter in order that none of you may think it is only for the sake of the pleasure such persons feel, which would be a great mistake on your part, for His Majesty can bestow no greater favour on us than to give us a life such as was led by His beloved Son. Therefore, as I have often told you, I feel certain that these graces are sent to strengthen our weakness so that we may imitate Him by suffering much.
7.
We always find that those nearest to Christ our Lord bear the heaviest cross:
think of what His glorious Mother and the Apostles bore. How do you think St.
Paul went through such immense labours?
8.
I am delighted with St. Peter, who when fleeing from prison was met by our
Lord, Who told him He was going to Rome to be crucified again. I never recite
the Office in which this is commemorated without feeling a special joy.
9. Oh, my sisters, how forgetful of her ease, how unmindful of honours, and how far from seeking men’s esteem should she be whose soul God thus chooses for His special dwelling-place! For if her mind is fixed on Him, as it ought to be, she must needs forget herself: all her thoughts are bent on how to please Him better and when and how she can show the love she bears Him.
10.
This is the end and aim of prayer, my
daughters; this is the reason of the
spiritual marriage whose children are always good works. Works are the unmistakable sign which shows these favours come from
God, as I told you. It will do me little
11. I ought to have said, ‘will do us little good’ in comparison with the far greater good we can gain when our works fulfil our aspirations and our promises. She that cannot do all this at once should do it little by little, gradually dominating her will, if she wishes to gain fruit from prayer. Even in this little nook she will find many a chance to praise this. Remember, this is of far more importance than I know how to express. Fix your eyes on the Crucified One, and all will seem easy. If His Majesty proved His love for us by such stupendous labours and sufferings, how can you seek to please Him by words alone?
12.
Do you know what it is to be truly spiritual? It is for men to make themselves
the slaves of God—branded with His
mark, which is the cross. Since they have given Him their freedom, He can sell
13. Therefore, sisters, take care to lay a firm foundation by seeking to be the least of all and the slave of others, watching how you can please and help them, for it will benefit you more than them. Built on such strong rocks, your castle can never go to ruin. I insist again: your foundation must not consist of prayer and contemplation alone: unless you acquire the virtues and praise them, you will always be dwarfs; and please God no worse may befall you than making no progress, for you know that to stop is to go back—if you love, you will never be content to come to a standstill.
14.
Perhaps you think I am speaking of beginners and that one may rest later on,
but, as I told you, the rest such souls feel is within them: they have less outwardly
nor do they wish for it. Why, do you think, does the soul send from its centre
these inspirations, or rather aspirations, (the messages of which I spoke), to
the dwellers in the precincts of the castle and to the surrounding mansions? To
send them to sleep? No, no, no! The soul wages a fiercer war from thence to
keep the powers,
15.
Besides, the company it enjoys gives it far greater strength than ever before.
If, as David says: ‘With the holy thou shalt be holy,’
16.
Indeed the body suffers much while alive, for whatever work it does, the soul
has energy for far greater tasks and goads it on to more, for all it can
perform appears as nothing. This must be the reason of the severe penances
performed by many of the saints, especially the glorious Magdalen, who had
always spent her life in luxury.
17.
This, my sisters, is what I would have us strive for—to offer our petitions
and to practise prayer, not for our own enjoyment but to gain strength to serve
God. Let us seek no fresh path; we should lose ourselves in ways of ease. It
would be a strange thing to fancy we should gain these graces by any other road
than that by which Jesus and all His saints have gone before. Let us not dream
of such a thing: believe me, both Martha and Mary must entertain our Lord and
keep Him as their Guest, nor must they be so inhospitable as to offer Him no
food. How can Mary do this
18.
His food is that in every possible way we should draw souls to Him so that they
may be saved and may praise Him for ever. You may offer two objections—first,
that I said that Mary had chosen the better part,
19.
Do you think it was a small mortification for a woman of rank, as she was, to
go through the street, perhaps by herself, for in her zeal she never thought of
how she went? Then she entered a house where she was a stranger and had to bear
the railing of the Pharisee and many other trials.
20.
I assure you, sisters, she won the better part after many crosses and
mortifications. Must not the mere sight of men’s hatred of her Master have been
an intolerable trial? Then, think of what she
21.
Secondly, you may say that you have neither the power nor the means to lead
souls to God; though you would willingly do so, you do not know how, as you can
neither teach nor preach as did the Apostles. I have often written an answer to
this objection though I cannot tell whether I have done so in connection with
the Castle. However, as the difficulty probably often crosses your minds on
account of the desires our Lord gives you of serving Him, I will now speak of
it again.
22.
You can do much by prayer; and then, do not try to help the whole world, but
principally your companions; this work will be all the better because you are
the more bound to it. Do you think it is a trifling matter that your humility
and mortification, your readiness to serve your sisters, your fervent charity
towards them, and your love of God, should be as a fire to enkindle their zeal,
23. In short, my sisters, I will conclude with this advice; do not build towers without a foundation, for our Lord does not care so much for the importance of our works as for the love with which they are done. When we do all we can, His Majesty will enable us to do more every day. If we do not grow weary, but during the brief time this life lasts (and perhaps it will be shorter than any of you think) we give our Lord every sacrifice we can, both interior and exterior, His Majesty will unite them with that He offered to His Father for us on the Cross so that they may be worth the value given them by our love, however mean the works themselves may be.
24.
May it please His Majesty, my sisters and my daughters, that we may all meet
together where we may praise Him for ever, and may He give me grace to practice
something of what I have taught you, by the merits of His Son, Who liveth and
ALTHOUGH,
as I told you, I felt reluctant to begin this work, yet now it is finished I am
very glad to have written it, and I think my trouble has been well spent,
though I confess it has cost me but little. Considering your strict enclosure,
the little recreation you have, my sisters, and how many conveniences are
wanting in some of your convents, I think it may console you to enjoy
yourselves in this interior castle which you can enter, and walk about at will,
at any hour you please, without asking leave of your superiors. It is true you
cannot enter all the mansions by your own power, however great it may appear to
you, unless the Lord of the castle Himself admits you. Therefore I advise you
to use no violence if you meet with any obstacle, for that would displease Him
so much that He would never give you admission to them. He dearly loves
humility:
I finished writing this book in the convent of St. Joseph of Avila, 1577, on the Vigil of St. Andrew, for the glory of God, Who liveth and reigneth for ever and ever! Amen.
HERE
ENDS THE INTERIOR CASTLE
OR THE MANSIONS
TRANSLATED AND PRINTED BY THE
BENEDICTINES OF STANBROOK
A.D. MCMXXI
Absalom, III. i. 6
Acts of praise, love, etc. IV. i. 7
Agnes St., VI. v. 13
Alcantara, St. Peter of, IV. iii. 5; VI. vi. 13
Alva, Duchess of; VI. iv. 9; VII. i. 9, note 6
Amber, VI. v. 2
Anthony, St., VI. v. 9
Antonius a Spiritu Sancto, IV. iii. I; VI. i. 5, 12, 18, iii. 5; iv. 17, VI. 11
Apostles, our Lord’s prayer for, VII. ii. 10; sufferings of, VII. iv. 7
Augustine, St., IV. iii. 3; VI. vii. 11
Avila, Bl. John of; VI. ix. 11; St. Joseph’s convent at, VI. vi. 14; VII. iv. conclusion
Awe, produced by visions, VI. ix. 4
Babe, likeness of; IV. iii. 9
Bañez, Fr. Dominic, VI. ix. 11
Bee, likeness of; I. ii. 9; V. ii. 2
Beggar, likeness of; IV. iii. 5
Beginners, II. i. passim
Bethsaida, the blind man at the pool of; I. i. 10
Blindness, spiritual, VI. iv. 15
Body, the setting of the diamond, I. i. 3; the outer walls of the Castle, I. i. 3; care of, III. ii. 9, 11; VI. iii. 12; strength of; not necessary in prayer of Union, V. i. 2; effect of prayer of Union on, V. i. 3
Books, spiritual insufficiency of, IV. iii. 4; use of; V. ii. 3
Bride, in the Canticle, V. i. 10; and Bridegroom, V. iv. 3
Butterfly, likeness of, V. ii. I, 2. 6, 7, 8; iv. I; VI. iv. 1, Vi. I, 3; xi. I; VII. iii. 1, 10
Cecilia, St., V. iv. 1
Call, God’s, to the soul, II. i. 4-6; IV. iii. 2, 3
Carelessness in prayer, I. i. 9
Carmel, our Lady of; Preface, p. 36; III. i. 5; Order of, Constitutions, I. ii. 7; V. i. 2; Rule of, VI. vi. 7
Carmelite nuns, discalced, Preface, p. 36; I. i. 9; VI. vi. 14
Castle, Interior, Preface, argument, p. 35; I. i. 2, 3, ii. I; VI. iii. 27, iv. 17; description, I. ii. 8; entrance to, I. i. 7; foundation of, VII. iv. 13; prayer and meditation, I. i. 9, 11; precincts of, I. i. 10
Caterpillar, likeness of, V. ii. 6
Cellar of wine, V. i. 10, ii. 11
Certitude of the soul, a sign of union, V. i. 8, 9
Changes wrought in the soul by prayer of Union, V. ii. 7, 10, 12
Charity, works of; only remedy in times of darkness, VI. i. 24; effect of spiritual matrimony, VII. iv. 16-23
Christ’s face, VI. ix. 12; sufferings, our pains joined to, V. ii. 4
Church, holy Roman Catholic, Preface, p. 36; VII. iv. conclusion; love of, IV. i. 7
Clearness, a sign that locutions come from God, VI. iii. 20
Communion, holy, VII. ii. 1
Complaints, loving, VI. ii. 3
Confession, regular, V. ii. 3
Confessor, to be consulted on locutions, VI. iii. 18; and on visions, VI. ix. 10; if mistaken, VI. viii. 10, 11; timorous, VI. i. 15-19
Confidence, II. i. 17
Confirmation in grace, VII. ii. 13
Conformity with the will of God, II. i. 15; III. ii. 5, 8; VI. xi. 5.
Consolations, divine (prayer of Quiet), III. ii. 13; IV. i. 4, 5, ii. 2, 4, 5, 6, iii. 7; earthly, no use, VI. i. 22
Contempt, III. ii. 6; for earthly things, an effect of raptures, VI. V. 13
Contradiction, by good people, VI. i. 5
Courage, necessary, II. i. 13; III. ii. 10; VI. i. 2, 3, iv. I, V. 7, 14.
Cross, II. i. 15; necessary in prayer of Union, V. ii. 8; of saints, VII. iv. 7
Crystal, I. i. 2, ii. 3, 4
Darkness, dispelled by God, VI. i. 20; different kinds of, I. ii. I. VII. i. 4
David, King, III. i. 6; VI. x. 5; VII. iv. 5, 15
Deaf-mutes, II. i. 3, 6
Deception, fear of, VI. i. 16; satanic, V. iv. 5, 6, 7; where impossible, VI. ii. 9-12
Defects, impeding union, V. iii. 6
Desires, of death, VI. xi. 9; VII. iii. 14; generous, IV. i. 7; to serve God, better than visions, etc., VI. ix. 20, 2 i; VII. iii. 5; of suffering, VII. iii. 4; sometimes to be checked, VI. vi. 5; to see God, VI. vii. 3
Detachment, III. i. 13, ii. 7
Detraction, I. ii. 22
Devil, I. ii. 2; like a file, I. ii. 19 deceives by false favours, IV. iii. 10-13; V. ii. 8; a good painter, VI. ix. 11; unable to interfere in prayer of Union, V. i. 6.; and in intellectual visions, VI. x. i; wiles of, I. ii. 13, 18, 20; II, i. 11; IV. iii. 10; VI. i. 25
Devotion, sensible, see Sweetness in prayer
Diamond, soul likened to, I. i.2, 3
Dilatation of heart, IV. i. 5, ii. 5
Direction necessary, II. i. 18; III. ii. 18
Directors, learned and unlearned, V. i. 7; VI. i. 16-19
Distractions, in prayer, I. i. 10; IV. i. 10, 11
Dominic, St., V. iv. 4; VII. iv. 16
Dove, soul likened to, V. iii. 1; iv. I; VI. ii. I, xi. I
Drowsiness, V. i. 3, 5
Dryness, in prayer, III. i. 9, 10, 15
Easter, trance on the feast of, VI. xi. 8.
Ecstasies, rare in Seventh Mansions, VII. iii. 10
Elias, St., VI. vii. 10; VII. iv. 16
Energy, III. ii. 10, 11
Enriquez, Doña Maria, VI. iv. 9; VII. i. 9
Entering within oneself; IV. iii. I, 3, 4
Envy, spiritual, I. i. 5
Espousals, spiritual, V. iv. 1-3; VI. ii. 1, iv. i; difference between, and matrimony, VII. ii. 2, 4
Exclamations, VII. ii. 7
Exterior works do not interfere with interior life, VII. iii. 3
Faculties, given to be used, IV. iii. 6; suspension of, VI. iv. 17
Faults, slight, V. iv. 6
Favours, divine, not to be disbelieved, I. i. 6.; value of; III, ii. 16, 17; how to be used, IV. iii. 9, 10; false, IV. iii. 11, 12; V. ii. 8; distinction from divine, IV. iii. 12
Fear of illusions, VI. ix. 8
Ferrer, St. Vincent, VII. iv. 16
Fervour, supernatural, VI. ii. 14; VII. iv. 14
File, devil likened to a, I. ii. 19
Fire of burning coal, God likened to, VI. ii. 6
Flight of the spirit, IV. i. 10; VI. v. I, 2, 8, 10-13
Francis, St., V. iv. 4; VI. vi. 12; VII. iv. 16
Fraternal charity, V. iii. 11, 12
Fretting under trials, III. ii. I, 2
Friendship, spiritual, II. i. 12
Fuente, Don Vicente de, VII. ii. 7
Gaze, the simple, VI. vii. 14
Gedeon, II. i. 13
Give all to God, V. i. 3
God compels the soul to listen when He speaks, VI. iii. 27
God’s special care of souls most advanced, VII. iii. 8
Gonzalez, Giles, VII. i. 9
Gratian, Father Jerome, I. ii. 21; IV. i. 11; V. i. 9
Grief; natural and supernatural, V. ii. 11, 13, iii. 7
Hart, wounded, VII. iii. 12
Heathen philosophers, V. iii. 7
Hell, VI. xi. 7; fear of, lost, VI. vii. 4; torments of, milder than those of the last Judgment, VI. ix. 4
Human praise and blame alike troublesome, VI. i. 7-11
Humanity, sacred of our Lord, meditation on, VI. vii. 6-19; vision of, VI. ix. 2; VII.
Humility, effect of supernatural favours, VI. iii. 25; v. 5, ix. 9; false, I. ii. II, 12; always necessary, I. ii. 9, 10, 12; III. i. 13, 15, ii. 3, 8; IV. ii. 8; from vision of a soul in mortal sin, I. ii. 5; want of I. 15; III. ii. 12; humility and truth, VI. x. 6
Hysteria, see Melancholia
Ignatius of Loyola, St., V. iv. 4
Ignorance, injurious, IV. i. 9, 13; of a priest, V. i. 7, 9
Imagination, IV. i. 8-10, iii. 13; VI. i. 1; difference between it and visions, VI. ix. 5, 6; locutions proceeding from, VI. iii. 16, 17
Imitation of Christ, I. i. 8; II. i. 8; V. i. 3, iii. 3; VII. iv. 7, 12
Impulses, VI. ii. 12, xi. per totem.
Incense, spiritual, IV. ii. 6; VI. ii. 14
Inebriation, spiritual, VI. iv. 18, 19, vi. 15
Insecurity, III. i. 3
Intellectual locutions, VI. iii. 19-24
Interior Castle, see Castle Isabel of Jesus, VI. xi. 8
Jacob, VI. iv. 6
Jerome, St., VI. ix. 4
Jesus, I. ii. 4; ever our guide, VI. vii. 7, 8; our model, I. ii. 12; His Passion, V. ii. VI. vii. 8, 9
Jewels, V. i. 2; VI. iv. 9, v. 13, ix. I.
John of Avila, Blessed, VI. ix. 11 n.
John of the Cross, St., I. i. 2, 4; IV. I, 3, iii. 3, 6; V. i. 6, 9; VI. ii. 3, 14, iii. 5, 7 sqq., iv. 21, v. 2, vii. 8, 10, viii. 3. ix. 20 xi. 4, 6; VII. i. 13, ii. 13
Jonas, prophet, V. iii. 6. 14
Jordan, river, VI. vi. 3
Josue, VI. iii. 27
Joy at seeing locutions fulfilled, VI. iii. 13
Jubilation, I. ii. 5; VI. vi. 11-1 5
Judas, V. iii. 2, iv. 5
Judgment, last, VI. ix. 4
Kernel of palmito, I. ii. 8
Kiss of the Bridegroom, VII. iii. 12
Lazarus, V. iii. 5
Leon, Fray Luis de, III. i. 3; VII. ii. 7
Liberty of spirit, I. ii. 9
Light, I. ii. 15; supernatural, VI. v. 8
Likeness of Christ, VI. ix. 11
Lizards, V. i. 5
Locutions, VI. iii. per totum; ‘Be not troubled,’ ib. 7; VI. iv. 21; ‘It is I,’ VI. iii. 8, viii. 3, 4; ‘Be at peace,’ VI. iii. 8; VII. ii. 2; ‘To care for God’s affairs,’ VII. 11. I, iii. 1
Loss of highly favoured souls, IV. iii. 10
Lot’s wife, I. i. 8
Love of enemies, VI. i. 12; of God, IV. i. 7; V. iii. 7, 8; of neighbour, V. iii. 7, 8
Ludolf of Saxony, VI. ix. 4
Lutherans, VII. iv. conclusion
Mansions, I. i. 2, 4, ii. 4, 8, 15; VII. iv. conclusion
Martha, VII. i. 14, iv. 17
Martin, St., VI. vi. 6
Mary, Blessed Virgin, our help, I. ii. 14; meditation on, VI. vii. 8; sufferings of, VII. iv. 7
Mary Magdalen, St., I. i. 5; VI. vii. 5, xi. 1 2; VII. i. 14, ii. 9, iv. i6-20
Matrimony, spiritual, VII. I, 7, ii. per totum; difference between, and Espousals, VII. ii. 2; effects of, VII. iv. 10 sqq.; in this state soul free from sin, VII. iv. 3; and confirmed in grace, VII. ii. 13
Meditation, VI. vii. 11-13
Melancholia, (hysteria), III. i 9; IV. ii. 1, 2; VI. i. 15, iii. 2, 3, vi. 7, 15
Memento, VI. iv. 14
Mendoza, Don Alvaro de, VII. iii. 4
Moses, VI. iv. 7
Mount Carmel, see Carmel
Music, VII. iii. 10
Mysteries, revealed during raptures, VI. iv. 10, 12, 13
Noe’s Ark, VII. iii. 12
Nuptials, spiritual, see Matrimony
Obedience, preface, p. 3 5; I. i. 1; III. i. 4, ii. 18
Obligations, of a soul enraptured, VI. v. 4; on account of intellectual visions, VI. viii. 8
Odour, supernatural, VI. ii. 14
Olive branch, VII. iii. 12
Padranos, Fr. Juan de, VI. viii. 3
Palace, God likened to, VI. x. 3; VII. ii. 15
Palmito, I. ii. 8
Passion of Christ, V. ii. 13; becomes the property of the soul, VI. v. 6; meditation on, VI. vii. 8, 9, 13-15
Paul, St., I. i. 5; III. i. 13; VI. vii. 5, ix. 7; VII. i. 8, ii. 6, iv. 7; (hermit) VI. v. 9
Peace, II. i. 16; following upon Spiritual Matrimony, VII. ii. 10, 13, iii. 9, 13; ‘Peace be with you,’ V. i. 10; VII. ii. 2
Penances, indiscreet, I. ii. 19.; too discreet, III. ii. 9
Perfection, true, I. ii. 20
Perfume, IV. ii. 6; VI. ii. 14
Perseverance, II. i. 17, 18; III. i. 1
Peter, St., III. i. 13; VI. vii. 5; VII. iv. 8
Phoenix, VI. iv. 3
Philippus a Ss. Trinitate, IV. i. 3, ii. 8, iii. 1; V. i. 8, iii. 4, iv. 3; VI. i. 18, iv. 3 sqq., v. 2, 10, vi. 11
Pictures, holy, VII. iii. 10
Pilate, VI. x. 5
Prayer, St. Teresa’s writings on, Preface, p. 36; books on, I. i. 8; IV. iii. 4, 5; no difference between vocal and mental, I. i 9; talking inconsiderately to God is not prayer, I. i. 9; need of guidance in, I. ii. 7; II. i. 18; perseverance in, II. i. 19; prayer and mortification a great work, VII. iv. 22
Preparation for prayer of Union, V. ii. 4, 5
Presence, spiritual of our Lord, VI. viii. 2-6; VII. iii. 5, 7; of Saints, ib. 7; of the Blessed Trinity, VII. i. 9-13
Presence chamber, God’s, VII. i. 3, 7
Prioress, advice to, IV. iii. 12; VI. iii. 2, vii. 16, viii. 11, 12
Prophecies, VI. iii. 11, 12
Purgatory, VI. xi. 6
Quiet, prayer of, IV. iii. 7; different from prayer of Union, V. i. 5. See also Consolations, divine
Raptures, VI. iv. per totum; effects of, VI. vi. i; false, IV. iii. 11; VI. iv. 22; rare in Seventh Mansion, VII. iii. 10 Recollection, prayer of, IV. iii. 1, 3, 4; different from prayer of Quiet, IV. iii. 7
Reptiles, I. i. 11, II. ii. 15; II. i. 16; IV. i. 3; VII. ii. 15, iv, 1
River of living waters, I. ii. 1, 3
Sacrament, Blessed, V. i. 9
Samaritan woman, VI. xi. 5
Saul, king, V. iii. 2; VI. ix. 18
Schram, Dom, VI. iii. 10; viii. 10
Search for God, VI. vii. 11
Secrecy of raptures, VI. iv. 20, 21, viii. 12
Security, III. i. 1, 2
Self-knowledge, I. ii. 9-11; IV. i.
13; V. iv. 8; VI. V. 12
Senses, I, ii. 4; IV. iii. 1; VI, iv. 17
Sepulchre, V. i. 10
Sermons, V. ii. 3; VII. 10
Seville, III. ii. 10
Siena, St. Catharine of; VI. v. 2
Silkworm, likeness of, V. ii. 1-6; 5
Sin, mortal, I. ii. 1-3; committed under the very eyes of God, VI. x. 2, 3
Sinners in prison, VII. i. 4, 5
Slaves of Christ, VII. iv. 12; of our neighbour, VII. iv. 13
Sleep of the soul in prayer of Union, V. i. 3
Solitude, desire of, VI. vi. 1, 2
Solomon, III. i. 6; VII. iii. 9, IV. 4
Sorrow for sins increasing with graces, VI. vii. 1-5
Soul likened to a castle, I. i, 2; to a crystal, I. ii. 3; to a garden, I. i. 2; to a ship, VI. v. 3; dignity of, I. i. 3; a soul that does not pray is lame, I. i. 8; soul in mortal sin, I. ii. 1-5; VII. i. 4-6; the soul and its faculties, VII. i. 15, 16
Spark from the fire of God, VI. ii. 6, 7
Standstill in virtue, V. iv. 10
Struggles, interior, II. i. 9, 10
Sufferings, bodily, VI. i. 13, 14
Sun, source of light, I. ii. I, 3-5, 8
Sweetness in prayer, (sensible devotion), IV. i. 4-7, ii. 4.
Tears, IV. i. 4, 6; V. ii. 9; VI. vi. 6, 9
Temptations, advantages of, IV. i. 3; particularly fierce before Espousals, V. iv. 4, 7
Teresa, St., consoled by Christ, VI. v. 6; cures a melancholy nun, IV. iii. 12; desires death, VI. vii. 3; desires others to serve God better, V. iii. 2; her experience in spiritual matters, V. i. 7, iv. 4; feels no pain during ecstasies, IV. i. 11; feels presence of our Lord, VI. viii. 2-5; of the Saints, ib. 7; former mistakes, VI. vii. 18, 19; suffers from headaches, Preface, pp. 35, 36; IV. i. 10; never suffered from hysteria, IV. ii. 2; locutions, vide sub voce; has more light now than formerly, I. ii. 7; IV. i. i, ii. 6; praises God for favours bestowed on others, III. ii. 16; profits by vision of a soul in mortal sin, I. ii. 1, 2, 5, VII. i. 4; by heavenly visions, VII. i. 14; her raptures, vide sub voce; readiness to suffer, VI. xi, 10; self-disparagement, Preface, p. 37; I. ii. 7; III. i. 4, 5, 7; submits her writings to the judgment of the Church, Preface, p. 36; VII. iv. conclusion; suffers at the sight of sin, V. ii. 13; transverberation, VI. xi. 2, 4, 8; is troubled by turmoil of thoughts, IV. 18; troubles she went through, VI, i. 5-27; vi. 1, viii. 12; her visions, VI. ix. 20; VII. 1; of the Blessed Trinity, VII. i. 9 sqq; wound of love, VI. ii. 9; writings, Preface, p. 36; I. ii. 6, 7; V. iv. 12
Theriac, II. i. 16
Thomas Aquinas, St., V. i. 6; VI. v. 8
Toledo, St. Joseph’s convent at, Preface, p. 36
Tortoise, IV. iii. 4.
Trance, false, IV. iii. 11, 12; VI. iv. 22; at Easter, VI. xi. 8
Transverberation, VI. xi. 2, 4, 8
Tree of life, I. ii. I, 3
Trinity, Blessed, feast of, Preface, p. 36; vision of, VII. i. 9; presence of, VII. i. 9-13
Troubles preceding perfect union, VI. i. 3-20
Understanding, IV. i. 8
Union, prayer of; different from prayer of Quiet, V. i. 5; leads to Espousals, V. iv. 2; with vanities of the world, V. i. 6, 7; with the Will of God, V. iii. 5-8
Ursula, St., V. iv. 4
Velasquez, Don Alonso, VII, 13
Virtues, real and imaginary, V. iii. 9, 10
Visions, corporal, St. Teresa never saw one, VI. ix. 3; imaginary, VI. iv. 6, v. 9, ix, per totem; intellectual, VI. iv. 10, 11; v. 9; viii. per totem; x, per totum; not to be sought or wished for, VI. ix. 13-19; of a soul in mortal sin. I. ii. 2, 5
Watchfulness, III. i. 2; V. iv. 8, 9
Water, spiritual, I. ii, 3; IV. ii. 3, 4, 8; iii. 8; VI. v. 3; xi, 5; VII. ii. 8, 13
Wax, soul likened to, V. ii, 11, 12; wax candles, VII. ii. 5
Will of God, union with, V. iii. 4, 5; VI. xi. 5
Works, good, II. i. 20; III. i, 12, 14, ii. 1 5; V. iii. 11; VI, i. 24; VII. iv. 17-24
World, persons in the, III. i. 8, 9; ii. 4, 5
Worldliness, I. ii, i 6, 17; II. i, 7
Wound of love, VI. ii. 2-12; xi. 2-4, 10-12
Zeal, indiscreet, I. ii. 19, 21; III. ii. 19
Zebedee, sons of; VI, xi. 12
Genesis
Exodus
Numbers
Joshua
Judges
Psalms
1:3 1:3 17:26 77:24 111:1 111:1 113:3 115:11 118:32 118:32 144:3 148:5
Proverbs
Song of Solomon
Isaiah
Matthew
4:20 6:21 7:26-27 10:24 19:21 20:15 20:15 20:16 20:22 20:22 25:41 26 26:41
Mark
Luke
7:50 10:39-40 10:40 12:48 15:16 15:23 17:10 17:21 18:13 22:15 24:36 24:36
John
4:15 4:20 5:5 8:12 9:2 9:6 11:16 11:35-36 12:7 14:2 14:6 14:9 14:23 16:7 17:2 17:2 17:20 17:22-23 18:38 20:19 20:19 20:19
Acts
Romans
1 Corinthians
2 Corinthians
Galatians
Philippians
Colossians
Prayer of Manasseh
Sirach
1 5 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307