1 2. Thus that which should have been kept stridlly private becomes public;" such a person is perse- cuted and tormented and finds that what she be- lieved to be, her own secret has become public property. Hence she suffers many troubles which may even devolve upon the Order in such times as these. Consequently I warn all Prioresses that great caution is required in such matters; also they must not think a nun more virtuous than the rest because such favours are shown her. Our Lord guides every one in the way He knows to be best. This grace, if made good use of, prepares one receiving it to become a great servant of God, but sometimes our Lord bestows it on the weakest souls; there- fore in itself it is neither to be esteemed nor con- demned. We must look to the virtues; she who is most mortified, humble and single-minded in serv- ing God is the most holy. However, we can never feel very certain about such matters until the true ^'- Life, ch. xxiii, 14-15. Rel. vii. 17.
\J 236 THE INTERIOR CASTLE [chap. ix.
Judge rewards each one according to his merits. Then we shall be surprised to find how very differ- ent is His judgment from that of this world. May He be for ever praised. Amen, CHAPTER IX.
THIS CHAPTER SPEAKS OF THE MANNER IN WHICH GOD COM- MUNICATES 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 appari- tioji 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 meritori- ous than consolations. 21. Fervent souls desire to serve God for Himself alone.
I. 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 CHAP. IX.] SIXTH MANSIONS 237 is in the case, and its virtues benefit us when we wear the pendant. Although we have never gazed on it we value it highly, knowing by experience that it has cured us of maladies for which it is remedial. However, we dare not look at it nor open the locket nor could we do so even if we wished, for the owner of the jewel alone knows the secret of unfastening its casket. Although he lent it us for our use, yet he kept the key for himself; he will open the trinket when he chooses to show us its contents and close it again when he sees fit to do so.
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' or after His resurrediion.* The vision passes as quickly as a flash of lightning, yet this most glorious picture makes an impression on the imagination that I believe can never be effaced until the soul at last sees Christ to enjoy Him for ever. Although I call it a *pid:ure,' you must not imagine that it looks like a painting; Christ appears as a living Person Who sometimes speaks and reveals deep mysteries. You must under- stand that though the soul sees this for a certain space of time, it is no more possible to continue 238 THE INTERIOR CASTLE [chap. ix.
looking at it than to gaze for a very long time on the sun; therefore this vision passes very quickly, although its brightness does not pain the interior sight in the same way as the sun's glare injures our bodily eyes.
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 experi- enced anything of the kind herself could not speak about them with certainty.* The splendour of Him Who is revealed in the vision resembles an infused light like that of the sun covered with a veil as transparent as a diamond, if such a texture could be woven, while His raiment looks like fine linen. The soul to whom God grants this vision almost always falls into an ecstasy, nature being too weak to bear so dread a sight. I say * dread,' though this apparition is more lovely and delightful than any- thing that could be imagined even though any one should live a thousand years and spend all that time in trying to pid:ure it, for it far surpasses our limited imagination and understanding; yet the presence of such surpassing majesty inspires the soul with great fear.
4. There is no need to ask how the soul knew Who He was or who declared with absolute cer- tainty 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 attrad: 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, CHAP. IX.] SIXTH MANSIONS 239 when Thou comest as a Friend to Thy spouse, the sight of Thee strikes us with such awe? O daughters! what will it be when He says in wrath: * Go, accursed of my Father?'* Let this impression be the result of this favour granted by God to the soul and we shall reap no little benefit from it, since St. Jerome, saint as he was, ever kept the thought of the last judgment before his eyes.* Thus we shall care nothing what sufferings we endure from the austerities of our Rule, for long as they may last, the time is but a moment compared to this eternity of pain. I sincerely assure you that, wicked as I am, I have never feared the torments of hell * for they have seemed to me as nothing when I remembered that the lost would see the beautiful, meek and pitiful eyes of our Lord turned on them in wrath.^ I have thought all my life that this would be more than my heart could bear.
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 uncon- sciousness! 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 * St. Matt. XXV. 41: 'Discedite a me, maledicti, in ignem aeternum.' '''Whenever I ponder on the Day of Judgment I am overwhelmed by the thought and tremble from head to foot.' (St. Jerome). The following saying is by some attributed to St. Jerome, though not to be found in his works: 'Whether I eat or drinii, or whatever else I do, the dreadful trumpet of the last day seems always sounding in my ears: Arise, ye dead, and come to judgment.' (Alban Butler, Life of St. 'Jerome). The Life of Christ by Ludolf of Saxony gives this quotation with the word vox instead of tuba (part ii. ch. Ixxxvii. 9).
240 THE INTERIOR CASTLE [chap. ix.
can contemplate this sight of our Lord for a long time, I do not believe it is a vision but rather some overmastering idea which causes the imagination to fancy it sees something; but this illusion is only like a dead image in comparison with the living reality of the other case.
6. As not only three or four, but a large number of people have spoken to me on the subjed:, I know by experience that there are souls which, either because they possess vivid imaginations or ad:ive 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 ima- gines. 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 elfedts are produced on the mind, which is less moved to devotion than by the sight of a sacred pidrure. 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 '•Jfright 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;^ so, in the interior world of the soul, there ^^ is a violent tumult followed instantly, as I said, by * Acts ix. 3, 4.
CHAP. IX.] SIXTH MANSIONS 241 perfedl calm. Meanwhile certain sublime truths have been so impressed on the mind that it needs no other master, for with no effort of its own. Wis- dom Himself has enlightened its former ignorance.
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 misgiv- ings lest, in punishmentfor her sins,she maypossibly have been left to go astray. However, she does not give way to these apprehensions, but (as I said in speaking of other matters)' they only affed; her in the same way as the temptations of the devil against faith, which may disturb the mind but do not shake the firmness of belief. In facfl, the more severe the assault,'" the more certain is she that the evil one could never have produced the great benefits she is conscious of having received, because he exercises no such power over the interior of the soul. He may present a false apparition but it does not possess such truth, majesty, and efficacy.
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 de- ception, as indeed they have good reason to be. Therefore caution is necessary and time should be allowed to see what effed:s 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 ' CastUf M. vi. ch. iii. 1 2. '" Way ofPerf. ch. xl. 4.
242 THE INTERIOR CASTLE [chap. ix.
be detedled in a thousand lies. If the confessor is experienced and has received such favours himself, he will not take long in discovering the truth. In fad:, he will know immediately, on being told of the vision, whether it is divine or comes from the imagination or the demon: more especially if he has received the gift of discerning spirits — then, if he is learned, he will understand the matter at once even though he has not personally experi- enced the like.
ID. 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." Unless you do this, I can- not assure you of your safety nor that you are led by God. Our Lord desires that we should be as truthful and open with those who stand in His place as we should with Himself; that we should wish them to know not only our thoughts but especially all relating to our actions, however insig- nificant. Then you need feel no trouble nor anxiety" because even if your vision were not from God, it could do you no harm if you are humble and possess a good conscience, for His Majesty knows how to glean good from evil. What the devil intended to injure you will benefit you instead: believing that God has granted you such signal favours, you will strive to please Him better and will keep His image ever before your memory.
" Life, ch. xxvi. 5; xxviii. 21. '' IVay ofPerf. ch. xl. 3.
CHAP. IX.] SIXTH MANSIONS 243 1 1. A great theologian'' once said that he should not trouble himself though the devil, who is a clever painter, should present before his eyes the living image of Christ, which would only kindle his devotion and defeat the evil one with his own weapons. However wicked an artist may be, we should reverence his pid:ure if it represents Him Who is our only good. This great scholar held that it was very wrong to advise any one who saw a vision of our Lord to offer it signs of scorn,'* because we are bound to show respedt to the portrait of our King wherever we see it. I am sure that he was right, for even in the world any one who was on friendly terms with a person would take it as an offence were his portrait treated with contempt. How much more should we always show resped: to a crucifix or a picture of our heavenly Sovereign wherever it meets our gaze! Although I have written about this elsewhere, I am glad of the opportunity of saying it now for I know some one who was deeply pained at being bidden to behave in this way. I know not who can have invented such a torture for one who felt bound to obey the counsel given by her confessor, for she would have thought her soul was at stake had she disobeyed him. My advice is, if you are given such an order, that humbly alleging the reasons I have set before you to your confessor, you should not carry it out. I am perfectly satisfied with the motives given for doing so by him who counselled me on this subjedt.
'^ This was Father Dominic Bafiez. Fou7i4. ch. viii. 3. Life, ch, xxix, 6, 7 and note.
" Letters of Blessed John of Avila (translated by the Benedictines of Stanbrook), i. 5, p. i^.
244 THE INTERIOR CASTLE [chap. ix.
12. One great advantage gained by the soul from this favour shown by our Lord is that when thinking of Him or of His life and Passion, the remem- brance of His most meek and beautiful face brings with it the greatest consolation. In the same way, J we feel happier after having seen a benefadlor than if we had never known him personally. I can assure you that the remembrance of the joy caused by this vision gives us the greatest comfort and assistance.
13. Many other advantages result; but as I have written elsewhere'^ at length about the eifed; these visions produce, and must do so again later on, I will say no more now lest I weary us both. But I most earnestly advise you, when you know or hear of God's bestowing these graces on others, never to pray nor desire to be led by this way yourself though it may appear to you to be very good; indeed, it ought to be highly esteemed and reverenced, yet no one should seek to go by it for several reasons. Firstly, as it is a want of humility to desire what you have never deserved, I do not think any one who longs for these graces can be really humble: a common labourer never dreams of wishing to be made a king — the thing seems impossible and he is unfit for it; a lowly mind has the same feeling about these divine favours. I do not believe God will ever bestow these gifts on such a person, as before doing so He always gives thorough self- knowledge. How can that soul, while filled with such lofty aspirations, realize the truth that He has shown it great mercy in not casting it into hell.?
1 4. The second reason is that such a one is certain '' Life, ch. xxviii. 13, 14.
CHAP. IX.] SIXTH MANSIONS 245 to be deceived or at least is in great danger of delusion, for an entrance is thus left open to the devil, w^ho only needs to see the door left ajar to slip in at once and play us a thousand tricks.
15. Thirdly: vv^hen 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 subjedl 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."^ I should leave our Lord, Who knows my soul, to guide me as is best for me so that His will may be done in all things.
17. Fifthly: do you think people on whom our Lord bestows these favours have little to suffer? 1./ 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.'^ In short, sisters, there are other reasons besides these; believe me, it is safer to wish only what God wishes. Who knows us better than we know ourselves and Who loves us. Let us place ourselves entirely in His hands so that His will may be done in us; we can never go astray if our will is ever firmly fixed on this.
19. Know that for having received many favours of this kind, you will not merit more glory but will '* St. Teresa, when led in this way, always asked to be delivered from favours so dangerous as visions, etc. See Life, ch. xxv. 20; xxvii. 3. '' I. Reg. XV. 26-28.
246 THE INTERIOR CASTLE [chap.ix.
be the more stringently obliged to serve, since you have received more. God does not deprive us of anything by which we merit more, for this remains in our own control. There are many saints who never knew what it was to receive one such favour, while others who have received them are not saints at all. Do not imagine that these gifts are contin- ually bestowed; indeed, for one that is granted, the soul bears many a cross, so that instead of longing to receive more favours, it only strives to use them better.
20. True, such a grace is a most powerful aid towards practising the virtues in their highest per- fedlion, but it is far more meritorious to gain them at the cost of one's own toil. I was acquainted with some one,'^ indeed with two people (of whom one was a man), on whom our Lord had bestowed some of these gifts. They were both so desirous of serving His Majesty at their own cost without these great consolations and so longed to suffer for His sake, that they remonstrated with Him for giving them these favours, and if it had been possible would have refused to receive them. When I say 'consolations,' I do not mean these visions which greatly benefit the soul and are highly to be esteemed, but the delights given by God during contemplation.
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 ^^ Life, ch. xl. 27. She herself was one, and the other, no doubt, was St. John of the Cross.
CHAP.x.] SIXTH MANSIONS 247 harder for Him by the thought of the glory they will gain, but rather labour to satisfy their love, of which the nature is to toil for the Beloved in a thousand ways. Such souls would fain find a way to consume themselves in Him, and were there need that, for the sake of God's greater glory, they should be annihilated for ever, they would count it great gain. May He be for ever praised Who, in abasing Himself to hold converse with us miser- able creatures, vouchsafes to manifest His greatness! Amen.
CHAPTER X.
SPEAKS OF VARIOUS OTHER GRACES GOD BESTOWS ON THE SOUL IN DIFFERENT WAYS, AND OF THE GREAT BENEFITS CONFERRED BY THEM.
1. Reasons for sfeaking of these supernatural favours. 2. An intellectual vision. 3. God compared to a palace in which His creatures dwell. 4. Forgive as ive are forgiven. 5. The vision shows God to he Truth itself. 6. We should imitate God by truthfulness. 7. Why God reveals these truths.
I. 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 dififerent 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 difiJ^erent favours God shows a soul in this state so that you may understand their characteristics and the effe(5ls they produce.
\^ 7 248 THE INTERIOR CASTLE [chap. x.
Thus you will not mistake every idle fancy for a vision and if you really see one, knowing that such a thing is possible, you will not be disturbed nor unhappy. The devil, who gains greatly by it, is delighted to see a soul troubled and distressed, knowing how this hinders it from employing itself wholly in loving and serving God.
2. His Majesty has far higher ways of communi- cating 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 intellediual one, wherein is manifested how all things are beheld in God and how He contains them within Himself It is of great value, for although passing in an instant, it remains deeply engraved in the memory, producing a feeling of great shame in the mind which perceives more clearly the malice of offences against God, since these most heinous sins are committed within His very being since we dwell within Him. I will try to explain this truth to you by a comparison, for although it is obvious and has been often told us, we either never refled: upon it or do not wish to ' Life, ch. xl. 13-16.
CHAP. X.] SIXTH MANSIONS 249 understand It. If we realized it, we could not possibly behave with such audacity.
3. Let us compare God to a very spacious and / Cj^WV^-i^ magnificent mansion or palace and remember that ](|j|^ 1^ this edifice is God Himself. Can the sinner with- I,. • draw from Tt in order to carry out his crimes? No, / ' <>u Oi?- certainly not, for within this very palace, that is, ^ ^ within God Himself, are perpetrated all the abo- minations, 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 in- finite 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 ofl?'ered 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 sufifer 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, daugh- ters, that though this vision passes very quickly.
2 so THE INTERIOR CASTLE [chap.x.
our Lord has bestowed signal grace on her to whom He grants it, if she seeks to profit by keeping it constantly in mind.
5. Short as the time lasts, yet, in a manner im- possible 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,'* which could never be thus realized by any other means, how- ever often we might hear that God is truth infal- lible. As I recall Pilate and how he besought our Lord in His Passion to answer his question: * What is truth?'* I realize how little mortals know of that sublime veracity.
6. 1 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 merelv mean that we should not tell false- hoods — 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 adt with perfecfl 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 there- ^ Ps. cxv. 1 1. 'Omnis homo mendax.' * St. John xviii. 38: Quid est Veritas?
CHAP. X.] SIXTH MANSIONS 251 fore cannot last. Once, while I was wondering why our Lord so dearly loves the virtue of humility, the thought suddenly struck me, without previous re- flediion, that it is because God is the supreme Truth and humility is the truths for it is most true that we have nothing good of ourselves but only misery and nothingness: whoever ignores this, lives a life of falsehood. They that realize this fad: most deeply are the most pleasing to God, the supreme Truth, for they walk in the truth. God grant, sisters, that we may have the grace never to lose this self- knowledge! Amen.
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 perfed: peace.
y V CHAPTER XI.
y V CHAPTER XI.
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. 5. 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.