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 respecfl, I have decided to speak again about it here although I have very often done so elsewhere.* Be most cautious on the subje(fl; attend to what I venture to say about it and do not believe any one who tells you the con- trary. I will endeavour to explain myself more clearly than I did before. If the person who under- took to write on the matter had treated it more explicitly he would have done well, for it may do much harm to speak of it in general terms to us women, who have scanty wits.
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 * Life, ch. xxii. 9-1 1.
^ Ibid, ch. xxii. i; xxiii. 18; xxiv. 2.
220 THE INTERIOR CASTLE [chap.vii.
benefits and strengthens us.^ I cannot think what such persons are to meditate upon, for to withdraw the thoughts from all corporeal things like the angelic spirits who are always inflamed wilhJove.
is" not possjJbJklorjjj__adlil£-rin this mortal Jesh; we need to study, to meditate upon and to imitate those who, mortals like ourselves, performed such heroic deeds for God. How much less should we wilfully endeavour to abstain from^ thinking of our only good and remedy, the most sacred Humanity of our Lord Jesus Christ? I cannot believe that any one really does this; they misunderstand their own minds and so harm both themselves and others.
Of this at least I can assure them: they will never /thus enter the last two mansions of the castle. If \ they lose their Guide, our good Jesus, they cannot / find the way and it will be much if they have ( stayed safely in the former mansions. Our Lord /Himself tells us that He is *the Way'; He also -^__:^ ) says that He is *the Light'; that no man cometh ^ i to the Father but by Him; and that 'He that seeth / Me, seeth the Father also.'^ V. y '^'Deliberate forgetfulness and rejection of all knowledge and of form must never be extended to Christ and His sacred Humanicy. Sometimes, indeed, in the height of contemplation and pure intuition of the Divinity the soul does not remember the Sacred Humanity, because God raises the mind to this, as it were, confused and most supernatural knowledge; but for all this, studiously to forget it is by no means right, for the contemplation of the sacred Humanity and loving meditation upon it will help us up to all good, and it is by it we shall ascend most easily to the highest state of union. It is evident at once that, while all visible and bodily things ought to be forgotten, for they are a hindrance in our way, He, Who for our salvation became man, is not to be accounted among them, for He is the truth, the^ door, and the way, and our guide to all good.' (St. John of the Cross Aicent of Mount Carmel, bk. iii. ch. i. 12-14.) ' St. John viii. 12; xiv. 6, 9.
CHAP. VII.] SIXTH MANSIONS 221 9. Such persons tell us that these words have some other meaning; I know of no other meaning but this, which my soul has ever recognized as the true one and which has always suited me right well. Some people (many of whom have spoken to me on the subjed:) after our Lord has once raised them to perfed: contemplation, wish to enjoy it continually. This is impossible; still, the grace of this state remains in their souls in such a way that they cannot reason as before on the mysteries of the Passion and the Life of Christ. I cannot account for it but it is very usual for the mind thus to remain less apt for meditation. I think it must be because, as the one end of meditation is to seek God, after He has once been found and the soul is accustomed to seek Him again by means of the will, it no longer wearies itself by searching for Him with the intelled:.
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.^ Time spent in prayer would thus be lost as the will often needs the use of the understanding to rekindle its love. Notice this point, sisters, which as it is important I will explain more fully. Such a soul ** Life, ch. XV. 20. St. John of the Cross treats the subject most carefully. He shows how and when meditation becomes impossible: J scent of Mount Carmel, bk. ii. ch. xii. (circa finem) ch. xiii. (per totum). Living Flame of Love, stanza iii. 35. Obscure Night, bk. i. ch. x. 8, and bk. ii. ch. viii. That it should be procured whenever possible: Ibid. bk. i. ch. X. (in fine J i that it should be resumed: J scent of Mount Carmel, bk. ii. ch. XV.
121 THE INTERIOR CASTLE [chap.vii.
desires to spend all its time in loving God and wishes to do nothing else; but it cannot succeed, for though the will is not dead yet the flame which kindled it is dying out and the spark needs fanning into a glow. Ought the soul to remain quiescent in this aridity, waiting like our father Elias for fire to descend from heaven ' to consume the sacrifice which it makes of itself to God? Certainly not; it is not right to expedt miracles; God will work them for this soul when He chooses. As I have told you already and shall do again. His Majesty wishes us to hold ourselves unworthy of their being wrought on our account and desires us to help ourselves to the best of our abilities.
II. In my opinion we ought during our whole life, to a6l in this manner, however sublime our prayer may be. True, those whom our Lord ad- mits into the seventh mansion rarely or never need thus to help their fervour, for the reason I will tell you of, if I recoiled: it when I come to write of this room where, in a wonderful manner, souls are con- stantly in the company of Christ our Lord both in His Humanity and His Divinity.'" Thus, when the fire in our hearts, of which I spoke does not burn in the will, nor do we feel the presence of God, we must search for Him as He would have us do, like the Bride in the Canticles," and must ask all creatures * who it was that made them; ' as St. Augustine (either in his Soliloquies or his ^ III Reg. xviii. 30-39.
'" Continual sense of the presence of God: Life, ch. xxvii. 6. Rel. xi. 3: 'The intellectual vision of the Three Persons and of the Sacred Humanity seems ever present.' Castle, M. vii. ch. iv, 15.
" Cant. iii. 3: *Num cjuem diligit anima mea, vidistis V CHAP. VII.] SIXTH MANSIONS 223 Confessions) tells us that he did." Thus we shall not stand like blockheads, wasting our time in waiting for what we before enjoyed. At first, it may be that our Lord will not renew His gift again for a. year or even for many years; His Majesty knows the reason which we should not try to discover since there is no need for us to understand it.
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 ^'*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 Valla- dolid in i 5 i 5, and again at Medina del Campo in 1553, and at Toledo in 1565. The words quoted by St. Teresa occur in chapter xxxi. See Lijey ch. xl. 10.
224 THE INTERIOR CASTLE [chap. vii.
best. Using the understanding much in this man- ner is what I call meditation.
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 refledl upon all the mys- teries of His glorious life; or let us first turn our thoughts to His prayer in the garden, then allow them to continue the subjed; until they reach the crucifixion. Or we may take some part of the Passion such as Christ's apprehension and dwell y 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 perfedt contemplation are right in declar- ing 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 r saying that they cannot dwell on these mysteries , M aJ\J^ Jio* frequently think about them, especially when -^j^^--^"^ <'b^gp f^vpntR qr^ heing re]ehri\t^A bj the Catholic Churchy Nor is it possible for the soul which has received so much from God to forget these precious \ V proofs of His love which are living sparks to in- flame 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 perfe(5l way than with other people, so that the mere sight of our Lord prostrate CHAP. VII.] SIXTH MANSIONS 225 in the garden, covered with His terrible sweat, suffices to engross the thoughts not merely for an hour but for several days. The soul looks with a simple gaze upon Who He is and how ungrate- fully we treat Him in return for such terrible sufferings. Then the will, although perhaps with- out sensible tenderness, desires to render Him some service for such sublime mercies and longs to suffer something for Him Who bore so much for us, employing itself in similar considerations in which the memory and understanding also take their part.
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 medi- tate 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 prad:ising this often. If God then sees fit to enrapture them, well and good; even if they are reludlant. He will make them cease to meditate. I am certain that this way of a(fting 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 incap- able of enjoying the_^gjreat_.gji:a££S-XiaiiLairied in the mysteries of Jesus Christ, our only Good^^which no onej howevgr spirituz^l he may be. can persuade me it is well to omit contemplating.
16. There are souls who, having made a begin- ning, or advanced half-way, when they begin to experience the prayer of quiet and to taste the sweetness and consolations God gives, think it is a great thing to enjoy these spiritual pleasures contin- ually. Let them, as I advised elsewhere, cease to give themselves up so much to this absorption. Life is long and full of crosses and we have need to look on Christ our pattern, to see how He bore His trials, and even to take example by His Apostles and saints if we would bear our own trials perfectly. Our good Jesus and His most blessed Mother are too good company to be left and He is well pleased if we grieve at His pains, even though sometimes at the cost of our own consolations and joys."^ Besides, daughters, consolations are not so frequent in prayer that we have no time for this as well. If any one should tell me she continually enjoys them, and that she is one of those who can never meditate on the divine mysteries, I should feel very doubtful about her state. Be convinced of this; keep free from this deception and to the utmost of your power stop yourselves from being constantly im- mersed in this intoxication. If you cannot do so, tell the Prioress so that she may employ you too busily for you to think of the matter; thus you will be free from this danger which, if it does no more, when it lasts long, greatly injures the health and brain. I have said enough to prove to those who require it that, however spiritual their state, it is an error so to avoid thinking of corporeal things " fVay of Per/, ch. xxv. 7.
CHAP. VII.] SIXTH MANSIONS 227 as to imagine that meditation on the most sacred Humanity can injure the soul.
17. People allege, in defence, that our Lord told His disciples that it was expedient for them that He should go from them.'* This I cannot admit. He did not say so to His blessed Mother, for her faith was firm. She knew He was both God and man; and although she loved Him more dearly than did His disciples, it was in so perfed: a way that His bodily presence was a help to her. The faith of the Apostles must have been weaker than it was later on, and than ours has reason to be. I assure you, daughters, that I consider this a most dangerous idea whereby the devil might end by robbing us of our devotion to the most blessed Sacrament.
18. The mistake I formerly made'^ did pot lead me as far as this, but I did not care so much about meditating on our Lord Jesus Christ, preferring to remain absorbed, awaiting spiritual consolations. I recognized clearly that I was going wrong, for as I could not always keep in this state, my thoughts wandered hither and thither and my soul seemed like a bird, ever flying about andTImdin g no place for rest. Thus I lost muchTime and^id not advance in virtue nor make progress in prayer.
19. I did not understand the reason, and as I believed that I was acfting wisely I think I should never have learnt it but for the advice of a servant '^ St. John xvi. 7: 'Expedit vobis ut ego vadam; si enim non abiero, Paraclitus non veniet ad vos.' Life, ch. xxii. I, 2 and note.
^'^ Life, ch. xxii. 1 1. Although the Saint defends herself against the charge of self-contradiction, there can be no doubt from this avowal that she too was at one time mistaken on this point.
--j 228 THE INTERIOR CASTLE [chap.viii.
of God whom I consulted about my mode of prayer. Then I perceived plainly how mistaken I had been and I have never ceased regretting that there was a time when I did not realize how di- fficult it would be to gain by so great a loss. Even if I could, I would seek for nothing save by Him through Whom comes all the good we possess. May He be for ever praised! Amen.
CHAPTER VIII.
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 ex- perience 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.
I. 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 with- draw from His presence. This is clearly shown by the manners and ways in which His Majesty com- municates 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 n'ot receive CHAP. VIII.] SIXTH MANSIONS 229 them ourselves, to praise Him fervently for thus communing with creatures, seeing how sovereign are His majesty and power.
2. For example, a person who is in no way expell- ing 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.' This is called an intelled:ual vision; I cannot tell why. I knew a person to whom God granted both this grace and others I shall describe later on. At first it distressed her, for she could not understand it; she could see nothing, yet so convinced did she feel that Jesus Christ was thus in some way mani- festing Himself that she could not doubt that it was some kind of vision, whether it came from God or no. Its powerful eifedrs were a strong argument that it was from Him; still she was alarmed, never having heard of an intellectual vision, nor was she aware that such a thing could be. She however felt certain of our Lord's presence,* and He spoke to her several times in the way that I described. Before she had received this favour, she had heard words spoken but had never known who uttered them.
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^ who asked her how, if she saw ' Life, ch. xxvii. 3, 5. Rel. vii. 26, ^ Life, ch. xxvii. 7.
^ Ibid. I.e. 4. Father Juan de Pradanos was then the Saint's confessor.
230 THE INTERIOR CASTLE [chap. viii.
nothing, she knew that our Lord was near her, and bade her describe His appearance. She said that she was unable to do so, nor could she see His face nor tell more than she had already done, but that she was sure it was the faft that it was He Who spoke to her and it was no trick of her imagination. Although people constantly cautioned her against this vision, as a rule she found it impossible to disbelieve in it, especially when she heard the words: *It is I, be not afraid''^ 4. The effecfl 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 recolledrion 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 unexpediedly, 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 effe<5ls which could not come from melancholia. Nor could the devil thus fill the soul with peace, * Life, ch. XXV. 22; xxx. 17. Supra, M. vi. ch. iii. 5. Rel. vii. 22. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxi. i.
CHAP. VIII.] SIXTH MANSIONS 23T with a constant desire to please God, and such utter contempt of all that does not lead to Him. As time went on, my friend recognized that this was no work of the evil one, as our Lord showed her more and more clearly.
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' that I knew all that passed in her soul, hence my account is thoroughly true and reliable. This favour brings with it an overwhelming sense of self-abase- ment and humility; the reverse would be the case, did it come from Satan.^ It is evidently divine; no human effort could produce such feelings nor could any one suppose that such profit came from herself, but must needs recognize it as a gift from the hand of God.
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 forget- ful 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 men- * In fact, one and the same person.
^ Life, ch. xix. 2; XX. 38. Way oj Per/, ch. xxxvi. 10.
232 THE INTERIOR CASTLE [chap.viii.
tioned by constantly making adts of love to Him Whom it sees or feels at its side. In short, the benefits caused by this grace prove how great and how valuable it is. The soul thanks our Lord for bestowing it on one unworthy of it, but who would refuse to exchange it for any earthly riches or de- light.
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,^ which also brings us great profit. You v^ill ask me, if we see no one, how can we know whether it is Christ, or His most glorious Mother, or a saint? Such a person cannot answer this question or know how she distinguishes them, but the fa6t remains undoubted. It seems easy to recognize our Lord when He speaks, but it is surprising how the soul can, without hearing a word from him, recognize which saint has been sent by God to be its companion and helper.
8, There are other spiritual matters which cannot be explained. Our inability to grasp them should teach us how incapable is our nature of understand- ing 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 ' Life, ch. xxix 6.
' Life, ch. xxix 6.
CHAP. VIII.] SIXTH MANSIONS 233 not rate herself more highly on this account, but rather thinks she serves Him less than any one else in the world; feeling herself to be under greater obligations to Him than others, any fault she com- mits pierces her to the heart, as indeed it ought under the circumstances.
9. When the effeds 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 pro- duce 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 pre- sence of God ^ and the concentration of its thoughts on Him would so enrage the fiend that, although he might try the experiment once, he would not often repeat it. God is too faithful to permit him so much power over one whose sole endeavour is to please His Majesty and to lay down her life for His honour and glory; He would soon unmask the demon's artifices.
10. I contend, as I always shall, that if the soul reaps the effeds 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, * Gen. xvii. i: ' Ambula coram me et esto perfectus.'
16 234 THE INTERIOR CASTLE [chap.viii.
none of you who are led by this way need feel alarm. Fear is good and we should be cautious and not over-confident, for if such favours made you careless, it would prove they were not from God as they did not leave the results I described. It would be well at first to tell your case, under the seal of confession, to a thoroughly qualified theo- logian (for that is the source whence we must obtain light) or to some highly spiritual person. If your confessor is not very spiritual, a good theo- logian would be preferable; 9 best of all, one who unites both qualities.'" Do not be disturbed if he calls it mere fancy; if it is, it can neither harm nor benefit your soul much. Recommend yourself to the divine Majesty and beg Him not to allow you to be misled.
II. 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 efifedis 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." If the director, though given to prayer, has not been led by God in this way, he will at once take fright and condemn it. Therefore I advise you to choose ' 'Magni doctores scholastici, si non sint spirituales, vel omni rerum spiritualium experientia careant, non solent esse magistri spirituales idonei — nam theologia scholastica est perfectio intellectus; mystica, perfectio intellectus et voluntatis: unde bonus theologus scholasticus potest esse malus theologus mysticus. In rebus tamen difficilibus, dubiis, spiritualibus, praestat mediocriter spiritualem theologum consulere quam spiritualem idiotam.' {Schram, T/ieo/. Mysi. § 483,) •« Life, ch. V. 6.
cHAP.viii.] SIXTH MANSIONS 235 a qualified theologian and, if possible, one who is also spiritual. The Prioress ought to allow you this, for although she may feel sure that you are safe from delusion because you lead a good life, yet she is bound to permit you to consult some one for your mutual security. When you have conferred with these persons, be at peace; trouble yourself no more about the matter, for sometimes when there is no cause for fear, the demon gives rise to such immo- derate scruples that the person cannot be satisfied with consulting her confessor only once on the subjed:, especially if he is inexperienced and timid or if he bids her consult him again.