than earthly things are seen by our bodily eyes. Although no words are pronounced, the spirit is taught many truths; for instance, if it beholds any of the saints, it knows them at once as well as if intimately acquainted with them for years." Occasionally, besides what the eyes of the soul perceive in intellediual vision, other things are shown it. In an imaginary vision it usually sees our Lord accompanied by a host of angels; yet neither the bodily eyes nor the eyes of the soul" see anything, for these visions and many other things impossible to describe, are revealed by some wonderful intuition that 1 cannot explain. Perhaps those who have experienced this favour and possess more ability than myself may be able to describe it, although it seems to me a most difficult task.
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 remain- ing 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 fad: I do not understand what I am talking about, but the truth is that, with the swiftness of a bullet fired '^ The same thing is related of some Saints while on earth, e.g. St Paul the first hermit and St. Anthony, who greeted each other by name though neither knew nor had heard of the other.
'- The^e words, though necessary for the context, were only begun, but not completed by St. Teresa.
204 THE INTERIOR CASTLE [chap. v.
from a gun, an upward flight takes place in the interior of the soul. (I know no other name for it but * flight.') Although noiseless, it is too manifest a movement to be any illusion'* and the soul is x^ quite outside itself; at least that is the impression made upon it. Great mysteries are revealed to it meanwhile, and when the person returns to con-, sciousness she is so greatly benefited that she holds all this world's goods as filth compared with what she has seen. Henceforth earthly life is grievous to her and what used to please her now remains uncared for and unnoticed.'* 1 1. Those children of Israel who were sent on first to the Land of Promise brought back tokens from it;'* so here our Lord seems to seek to show the soul something of the land to which it is travel- ling, to give it courage to pass through the trials of its painful journey, now that it knows where it must go to find rest. You may fancy that such profit could not thus quickly be obtained, yet only those who have experienced what signal benefits '^ Life, ch. XX. 32. Castle, M. iv. ch. i. 10.
^^ Compare §§ 8-10 with Philippus a SS. Trinitate, I.e. p. iii. tr. i. disc. iii. art. 3.
'Muchas veces he pensado, si como el sol estandose en el cielo, que sus rayos tienen tanta fuerza, que no mudandose el de alii, de presto llegan aca; si el alma y el espiritu (que son una misma cosa, como le es el soly sus rayos) puede, quedandose ella en su puesto, con la fuerza de calor que le viene del verdadero Sol de justicia, alguna parte super- ior salir sobre si misma. En fin, yo no se 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 se 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, a todo lo que puede entender, se le muestran grandes cosas.'
CHAP, v.] SIXTH MANSIONS 205 this favour leaves in the soul can realize its value.
1 2. 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.'^ The first of these is a perception of the greatness of God which becomes clearer to us as we witness more of it. Secondly, we gain self-knowledge and humility from seeing how creatures so base as ourselves in comparison with the Creator of such wonders have dared to offend Him in the past or venture to gaze on Him now.
1 3. 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.'^ These visions are so deeply engraved in her memory that I believe she can never forget them until she enjoys them for evermore, for to do so would be the greatest misfortune.'* But the Spouse Who gave her these gifts has power to give her grace not to lose them.
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 with- out understanding the reason? There is need that '*' Life, ch. XX. 3 i. The same distinctions with respect to divine and diabolical locutions may be found in Life, ch. xxv. 5.
^^ ' Dexteram meam et coUum meum cinxit lapidibus pretiosis; tradi- dit auribus meis inestimabiles margaritas.' From the Office of St. Agnes.
'* This is undoubtedly the correct rendering of this difficult and obscure passage.
2o6 THE INTERIOR CASTLE [chap. vi.
He Who gives all the rest should include fortitude. You will say this fright is well rewarded, and so say I. May He Who can bestow such graces be for ever praised and may His Majesty vouchsafe that we may be worthy to serve Him. Amen.
CHAPTER VI.
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.
I. These sublime favours leave the soul so desirous of fully enjoving Him Who has bestowed them that life becomes a painful though delicious torture, and death is ardentlv longed for. Such a one often implores God with tears to take her from this exile where everything she sees wearies her.* Soli- tude alone brings great alleviation for a time, but soon her grief returns and yet she cannot bear to be without it. In short, this poor little butterfly can find no lasting rest. So tender is her love that at the slightest provocation it flames forth and the soul takes flight. Thus in this mansion raptures ' Exc/. ii. See poem 4, *Cuan triste es, Dios mio'; and the two versions of 'Vivir sin vivir en mi.' (Poems 3 and 4. Minor Works.)
CHAP. VI.] SIXTH MANSIONS 207 occur very frequently, nor can they be resisted even in public. Persecutions and slanders ensue;* how- ever she may try, she cannot keep free from the fears suggested to her by so many people, especially by her confessors.
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^ since she has been told to do so, and begs His Majesty to dired: her by some other way than this which is so full of danger. Nevertheless, so great are the benefits left by these favours that she cannot but see that they lead her on the way to heaven,* of which she has read and heard and learnt in the law of God. As, strive how she may, she cannot resist desiring to receive these graces, she resigns herself into God's hands. Yet she is grieved at finding herself forced to wish for these favours which appears to be disobedience to her confessor, for she believes that in obedience, and in avoiding any offence against God, lies her safeguard against deception. Thus she feels she would prefer to be cut in pieces rather than wilfully commit a venial sin, yet is greatly grieved at seeing that she cannot avoid unwittingly falling into a great number.
^ Life, ch. XXV. i8.
^ Ibid. ch. XXV. 20. Rel. vii. 7.
* Ibid. ch. xxvii. 1,2.
2o8 THE INTERIOR CASTLE [chap.vi.
God bestows on such people so intense a desire neither ever to displease Him in however small a matter, nor to commit any avoidable imperfedlion, that, were there no other reason, they would try to avoid society and they greatly envy those who live in deserts.^ On the other hand, they seek to live amidst men in the hopes of helping if but one soul to praise God better.^ In the case of a woman, she grieves over the impediment offered by her sex^ and envies those who are free to proclaim aloud to all Who is this mighty God of hosts.* 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 dis- pose 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 1^ Yet spare her not, for aided by Thy strength she can endure many trials. She is resolved to do so — she desires to suffer them. Stretch forth Thine arm, O Lord, to help her lest she waste her life on trifles! Let Thy greatness appear in this Thy creature, womanish and weak as she is, so that men, seeing the good in her is not her own, may praise Thee ■'" Rel. i. 6.
* Life, ch. xxxii. 14; xxxv. i 3. Castle, M. vii. ch. iv. 21. Found. ch. i 6, 7.
^ Way ofPerf. ch. i.
* III Reg. xix. 10.
^ Ps. cxiii. 3; Exod. xiv. and Jos. iii.
CHAP. VI.] SIXTH MANSIONS 209 for it! Let it cost her what it may and as dear as she desires, for she longs to lose a thousand lives to lead one soul to praise Thee but a little better. If as many lives were hers to give, she would count them well spent in such a cause, knowing as a truth most certain that she is unworthy to bear the lightest cross, much less to die for Thee.
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 effefts are bound to follow from such trances or ecstasies: they are not transient, but permanent desires; when opportunity occurs of ailing 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 210 THE INTERIOR CASTLE [chap.vi.
to conform to the will of God and can quote the words of St. Martin;'° should these desires become very oppressive, the thoughts may be turned to some other matter. As such longings are generally found in persons far advanced in perfecStion, the devil may excite them in order to make us think we are of their number — in any case it is well to be cautious. For my part, I do not believe he could cause the calm and peace given by this pain to the soul, but would disturb it by such uneasiness as we feel when afflifted concerning any worldly matter. A person inexperienced in both kinds of sorrow cannot understand the difference, but thinking such grief an excellent thing, will excite it as much as possible which greatly injures the health, as these longings are incessant or at least very frequent.
7. You must also notice that bodily weakness may cause such pain, especially with people of sensitive charadlers who cry over every trifling trouble." Times without number do they imagine they are mourning for God's sake when they are doing no such thing. If for a considerable space of time, whenever such a person hears the least mention of God or thinks of Him at all, these fits of uncon- '"'When St. Martin was dying, his brethren said to him: 'Why, dear Father, will you leave us? Or to whom can you commit us in our desolation? We know, indeed, that you desire to be with Christ, but your reward above is safe and will not be diminished by delay; rather have pity on us whom you are leaving desolate.' Then Martin, always pitiful, moved by these lamentations, is said to have burst into tears. Turning to God, he replied to the mourners around him only by crying: 'O Lord, if I am still necessary to Thy people, I do not shrink from toil; Thy will be done.' (Sulpitius Severus, Life of St. Martin, letter 3.)
" IVay of P erf ch. xvii. 4; xix. 6.
CHAP. VI.] SIXTH MANSIONS 211 trollable weeping occur," the cause may be an accumulation of humour round the heart, which has a great deal more to do with such tears than has the love of God. Such persons seem as if they would never stop crying: believing that tears are beneficial, they do not try to check them nor to distrad: their minds from the subjed:,but encourage them as much as possible. The devil seizes this opportunity of weakening nuns so that they become unable to pray or to keep their Rule.
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.*^ However, when the fire burns fiercely within, stony as my heart may be, it distils like an alembic.'* It is easy to know when tears come from this source, for they are soothing and gentle rather than stormy and rarely do any harm. This delusion, when it is one, has the advantage, with a humble person, of only injuring the body and not the soul. But if one is not humble, it is well to be ever on one's guard.
9. Let us not fancy that if we cry a great deal we have done all that is needed — rather we must '^ Life, ch. xxix. 12, '* Compare with this what we have said in note i to the second chapter of the Fourth Mansions. Rel. ii. 12. '^ Life, ch. xix. 1-3.
212 THE INTERIOR CASTLE [chap.vi.
work hard and pradlise the virtues: that is the essential — leaving tears to fall when God sends them, without trying to force ourselves to shed them. Then, if we do not take too much notice of them, they will leave the parched soil of our souls well watered, making it fertile in good fruit; for this is the water which falls from heaven/* However we may tire ourselves in digging to reach it, we shall never get any water like this; indeed, we may often work and search until we are ex- hausted without finding as much as a pool, much less a springing well!
ID. 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.
II. Amongst these favours, at once painful and pleasant, Our Lord sometimes causes in the soul a certain jubilation'^ and a strange and mysterious kind of prayer. If He bestows this grace on you, praise Him fervently for it; I describe it so that you may know that it is something real. I believe that the faculties of the soul are closely united to God but that He leaves them at liberty to rejoice in their happiness together with the senses, although they do not know what they are enjoying nor how they do so. This may sound nonsense but it really '* Way of P erf. ch. xix. 6. Li/e, ch. xviii. 12 s^q. '^ Philippus a SS. Trinit. I.e. p. iii. tr. i. disc. iv. art. 5. Antonius a Sp. S. I.e. tr. iv. n.156.
CHAP. VI.] SIXTH MANSIONS 213 happens. So excessive is its jubilee that the soul will not enjoy it alone but speaks of it to all around so that they may help it to praise God, which is its one desire.'^ 12. Oh, what rejoicings would this person utter and what demonstrations would she make, if pos- sible, 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'* and to see her soul in its rightful place, because (at least for the time being) she cannot doubt its security. I believe she is right, for the devil could not possibly infuse a joy and peace into the very centre of her being which make her whole delight consist in urging others to praise God. It requires a painful effort to keep silent and to dissemble such impulsive happiness. St. Francis must have experienced this when, as the robbers met him rushing through the fields crying aloud, he told them in answer to their questions that he was the * herald of the great King."' So felt other saints who retired into the deserts so that, like St. Francis, they might pro- claim the praises of their God.
^'Rel. ii. 12. ''St. Luke XV. 23.
'^ 'He plunged into a large forest, and there in a loud voice and in French, he made the echoes resound with the praises of God. Some robbers, attracted by his singing, rushed out upon him. But the sight of so poor a man destroyed their hopes of booty. They questioned him, and Francis gave them no answer beyond saying in allegorical language: 'lam the herald of the great King! ' The robbers considered themselves insulted by these words. They threw themselves upon him, beat him severely, and went off after having thrown him into a ditch full of snow. This treatment only added fire to the zeal of Francis. He sang his holy canticles with greater love than before.' (Rev. Father Leon, Lives of the Saints of the Order of St. Francis^ vol. i, ch. i.)
214 THE INTERIOR CASTLE [chap. vi.
13. I knew Fray Peter of Alcantara who used to do this. I beheve he was a saint on account of the hfe he led, yet people often took him for a fool when they heard him.*° Oh happy folly, sisters! Would that God might let us all share it! What mercy He has shown you in placing you where, if He gave you this grace and it were perceived by others, it would rather turn to your advantage than bring on you contempt as it would do in the world, where men so rarely hear God praised that it is no wonder they take scandal at it.
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!" It often delights me, when in my sisters' company to see how the joy of their hearts is so great that they vie with one another in praising our Lord for placing them in this convent: it is evident that their praises come from the very depths of their souls. I should like you to do this often, sisters, for when one begins she incites the rest to imitate her. How can your tongues be better employed when you are together than in praising God, Who has given us so much cause for it } 15. May His Majesty often grant us this kind of prayer which is most safe and beneficial; we can- not acquire it for ourselves as it is quite superna- ■"*St. Peter of Alcantara, in the jubilation of his soul through the impetuosity of divine love, was occasionally unable to refrain from singing the divine praises aloud in a wonderful manner. To do this more freely, he sometimes went into the woods where the peasants who heard him sing took him for one who was beside himself.' (Rev. Alban Butler, Lives of the Saints.)
" f^Fay ofPerf. ch. ii. 8; iii. i; viii. 1.
CHAP. VI.] SIXTH MANSIONS 215 tural. Sometimes it lasts for a whole day and the soul is like one inebriated, although not deprived of the senses;" nor like a person affli(5led with melancholia,*' in which, though the reason is not entirely lost, the imagination continually dwells on some subject which possesses it and from which it cannot be freed. These are coarse comparisons to make in conned:ion with such a precious gift, yet nothing else occurs to my mind. In this state of prayer a person is rendered by this jubilee so for- getful of self and everything else that she can neither think nor speak of anything but praising God, to which her joy prompts her. Let us all of us join her, my daughters, for why should we wish to be wiser than she.? What can make us happier? And may all creatures unite their praises with ours for ever and ever. Amen, amen, amen!
" Compare with this what has been said in the fourth chapter of this Mansion, § 17, note 17.
'^ Melancholia here as elsewhere means hysteria.
CHAPTER VII.
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. Teresas 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 Pas- sion. 14. Simplicity of conteniplatives' 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 Man. 18. St. Teresa's experience of medi- tation on the sacred Humanity. 19. Evil of giving up such meditation.
I. 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 2i6 2i6 CHAP. VII.] SIXTH MANSIONS 217 graces will understand what I say. This is a great mistake, for sorrow for sin increases in proportion to the divine grace received and I believe will never quit us until we come to the land where nothing can grieve us any more. Doubtless we feel this pain more at one time than at another and it is of a different kind. A soul so advanced as that we speak of does not think of the punishment threaten- ing its offences but of its great ingratitude towards Him to Whom it owes so much* and Who so justly deserves that it should serve Him, for the sublime mysteries revealed have taught it much about the greatness of God.
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 for- sook 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,* yet desired it that she might be freed from her continual regret for her past ingratitude towards Him to Whom she owed, and always would owe, so much. She thought no one's guilt could be compared to her own, for she felt there could be none with whom ' Life, ch. vi, 7.
God had borne so patiently nor on whom He had bestowed such graces.
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 tor- ments. 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 re- membrance 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 reflecfting that our Lord has already forgiven and forgotten our faults; our grief is rather increased at seeing such kindness and favours be- stowed on one who deserves nothing but hell. I think St. Paul and the Magdalen must thus have suffered a cruel martyrdom;^ their love was intense, they had received many mercies and realized the greatness and the majesty of God and so must have found it very hard to bear the remembrance ^ Life, ch. xxi. 9. All editions have 'Peter'. St. Teresa only wrote 'P"' but the parallel passage proves she meant Pablo, and not Pedro. See also M. i. ch. i. 5.
CHAP. VII.] SIXTH MANSIONS 219 of their sins, which they must have regretted with a most tender sorrow.
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 \y written fully about this elsewhere.'* I have been contradidied and told that I was wrong and did not understand the matter; that our Lord guides souls in such a way that after having made progress it is best to exercise oneself in matters concerning the Godhead and to avoid what is corporeal; yet nothing will make me admit that this latter is a good way.