CHAPTER 1

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.
. 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 so far as the duties of its state permit from all that can interrupt it.
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The sight it has enjoyed of Him is so decply im- printed on the spirit that its only desire is to behold Him again. I have already said that,’ even by the imagination, nothing is seen in this prayer that can be called sight. I speak of it as ‘sight’ because of the comparison I used.
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 en- dure is but a poor price to pay, I assure you, daugh- ters, 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,’ it gathers strength from its almost uninter- rupted union with Him.
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
! Casth, M.v. ch. i. 9. Life, ch. xxviii. 5. * Life, ch. xl. 28. 599.
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favours cannot be altogether free from some sort of earthly troubles. Therefore, although at first I did not intend to speak on this subject, yet after- wards I thought that it might greatly comfort a soul in this condition if it knew what usually happens to those on whom God bestows graces of this kind, for at the time they really seem to have lost everything.
s. 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 among 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 scofling remarks of the same sort}
> The Saint went through all this herself; every detail is taken from her own experience. See Life, ch. xxv 20; xxviii. 20-24; xxx. 6; Xxxili, 2. Anton. a Sp. S. Zc. tract. ii, n. 268,
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6. I know some one who feared she would be unable to find any priest who would hear her confession, to such a pass did things come; but as it is a long story, I will not stop to tell it now. The worst of it is, these troubles do not blow over but last all her life, for one person warns the other to have nothing to do with people of her kind. You will say that, on the other hand, some speak in her favour. O my daughters, how few think well of her in comparison with the many who hate her !
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. Therefore commendation causes it intolerable suffering, at least at first, although later on, for many reasons, the soul is comparatively indifferent to either.
8. The first is that experience has shown the mind that men are as ready to speak well as ili 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.
. 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.
* Life, ch. xxviii. 19.
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10. Fourthly, souls seeking God’s honour and glory more than their own are cured of the temp- tation (which usually besets beginners) of thinking that human praise will cause them the injury they have seen it do to others. Nor do these souls care much for men’s contempt if only, by their means, any one should praise God at least once—come what may afterwards.
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 perfeétly 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 per- secuting it, but that He permits them to do so for its greater gain.’ So strong is this belief that such a person bears a strong affection for these people, holding them as truer friends and greater bene- factors than those who speak well of her.‘
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
Resa. As
® Anton. a Sp. S. ic. iin. 272. Way of Perf. ch. xv, 13 xvii. 4. Found, ch. xxvii. 19, 20, Life, ch, xix, 125 xxxi, 13-17, 25.
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hardest of earthly trials. I speak of exterior trials; but corporal pains if of the worst kind enter the interior of our being also, affecting both spirit and body, so that the soul in its anguish knows not what to do with itself and would far rather meet death at once by some quick martyrdom than suffer thus. However, these paroxysms do not last long, for God never sends us more than we can bear and always gives us patience first.
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,’ our Lord began to bestow on her the favour described, could not affirm with any truth that she had been a single day without pain and other kinds of suffering: I am speaking of physical infirmities besides heavy crosses sent her.* True, she had led a wicked life and therefore held these troubles as very light in comparison with the hell she had deserved.? Our Lord leads those who have offended Him less by some other way, but I should always choose the way of suffering, if only for the sake of imitating our Lord Jesus Christ; though, in fat, it profits us in many other manners. Yet, oh! the rest would seem trifling in comparison could I relate the interior torments met with here, but they are impossible to describe.
15. Let us first speak of the trial of meeting with so timorous and inexperienced a confessor that
7 in the mystical life, which took place during her illness in the winter of 1537-38. See Life, ch. iv. 9.
® Life, ch. iv. 6: V3 Vij Vil, 185 Xl. 235 XXX. Q.
® [bid, ch, iii. 6, 7.
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nothing seems safe to him; he dreads and suspects everything but the commonplace, especially in a soul in which he dete¢ts any imperfection, for he thinks people on whom God bestows such favours must be angels, which is impossible while we live in our bodies.” He at once ascribes everything to the devil or melancholy. As to the latter, I am not surprised; there is so much of it in the world and the evil one works such harm in this way that confessors have the strongest reasons for anxiety and watchfulness about it.
16. The poor soul, beset by the same fears, seeks its confessor as judge, and feels atorture and dismay at his condemnation that can only be realized by those who have experienced it themselves." For one of the severe trials of these souls, especially if they have lived wicked lives, is their belief that God permits them to be deceived in punishment for their sins. While actually receiving these graces they feel secure and cannot but suppose that these favours proceed from the Spirit of God; but this state lasts a very short time, while the remembrance of their misdeeds is ever before them, so that when, as is sure to happen, they discover any faults in themselves, these torturing thoughts return.”
17. The soul is quieted for a time when the con- fessor 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
” Life, ch. xiii. 21-27. Way of Perf. ch, v. 1, 2. bid. ch, xxke tee [did. ch. xxxviii, 21. Rei, ii. 15.
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that the mind feels as if it never had thought of God nor ever will be able to do so. When men speak of Him, they seem to be talking of some person heard of long ago.
18. All this is nothing without the further pain of thinking we cannot make our confessors under- stand the case and are deceiving them.” Although such a person may examine her conscience with the greatest care, and may know that she reveals even the first movement of her mind to her director, it does not help her. Her understanding being too obscure to discern the truth, she believes all that the imagination, which now has the upper hand, puts before her mind, besides crediting the false- hoods suggested to her by the devil, whom doubt- less our Lord gives leave to tempt her. The evil spirit even tries to make her think God has rejected her. Many are the trials which assault this soul, causing an internal anguish so painful and so intol- erable that I can compare it to nothing save that suffered by the lost in hell, for no comfort can be found in this tempest of trouble.’
19. If the soul seeks for consolation from its con- fessor, 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
8 Life, ch. xxviii. 20. 599.
4 Anton. a Sp. S. 4c. tr. ii. n. 313. On this subject which is com- monly called the passive purgation of the intellect, it would be
advisable to consult some good author such as Philippus a SS.Trinitate, hc, part, i, tr, iii. disc, ili-v. especially disc. iv. art. 5, 6.
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recurred: however, he found this made matters worse than ever. She lost all control over herself: although she had learnt to read, yet she could no more understand a book in the vulgar tongue than if she had not known the alphabet, for her mind was incapable of acting.”
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 be- fore."© It praises our Lord God like one who has come out victorious from a dangerous battle, for it was He Who won the victory. The soul is fully conscious that the conquest was not its own as all weapons of self-defence appeared to be in the enemies’ hands. Thus it realizes its weakness and how little man can help himself if God forsake him.
21. This truth now needs no demonstration, for past experience has taught the soul its utter inca- pacity; 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” —yet so hidden is this grace, that the sufferer believes that neither now, nor in the past, has she ever possessed the faintest spark of love for God.” If at any time she has done good, or if His Majesty ever bestowed
- Life, ch. xxv. 21. 8 [bid. ch. xxv. 23. " [bid. ch. xxiv. 3. Way of Perf. ch. xli. 5. Castle, M. vii. ch. iv. 1, 8 Excl. xvi. 4.
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any favours on her, they seem to have been but a dream or a fancy, while her sins stand clearly before her.
22. O Jesus! how sad it is to see a soul thus for- saken, 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 indepen- dent 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 miti- gating, 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 so 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 of 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 name- Jess anguish and spiritual suffering. The best remedy for these crosses (I do not mean for gaining deliver-
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ance from them, for I know of nothing that will do that, but for enabling one to bear them) is to perform external works of charity and to trust in the mercy of God, which never fails those who hope in Him.” May He be for ever blessed! Amen.
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 faét, 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 power, all sufferings are comparatively insignificant.
26. I shall treat of other internal affli@tions 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, mach less could I treat of the others. May
Life, ch, xxxi, 27,
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God assist me in all things, through the merits of His Son! Amen,
CHARTER!
TREATS OF SEVERAL WAYS WHEREBY OUR LORD QUICKENS THE
SOUL; THERE APPEARS NO CAUSE FOR ALARM IN THEM AL-
THOUGH PHEY ARE SIGNAL FAVOURS OF A VERY EXALTED NATURE.
1. Our Lord excites the love of His bride. 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 1t. 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.’ In the present case, even when the mind is not recollected or even thinking of God, although no sound is heard, His
1 Mansion iv. ch, i. Life, ch. xxix. 10-15, Re. eh. viii. 15.
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Majesty arouses it suddenly as if by a swiftly flashing comet or by a clap of thunder.’ Yet the soul thus called by God hears Him well enough —so well, indeed, that sometimes, especially at first, it trem- bles and even cries out, although it feels no pain. It is conscious of having received a delicious wound but cannot discover how, nor who gave it, yet recognizes it as a most precious grace and hopes the hurt will never heal.
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.? This favour is more delightful than the pleasing absorption of the faculties in the prayer of quiet which is unac- companied by suffering.*
4. | am at my wit’s end, sisters, as to how to make you understand this operation of love: I know not how to doso. It seems contradiétory 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 man- sion. He speaks in this manner, which is not a set form of speech, and the inhabitants of the other
* The saint first wrote ‘relampago,’ flash of lightning, but afterwards altered it to ‘trueno,’ clap of thunder.
* Rel. viii. 16. St. John of the Cross, Spiritual Cant. stanza i. 22. 599. Poems, 7, 8, in the Minor Works of St. Teresa.
* Life, ch. xxix. 18,
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mansions, the senses, the imagination and the faculties, dare not stir.’
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 aéts 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? from which a small spark flies into the soul that feels the heat of this great fire, which, however, is insufficient to consume it. The sensation is so delightful that the spirit lingers in the pain produced by its contact. This seems to me the best comparison I can find, for the pain is delicious and is not really pain at all, nor does it always continue in the same degree; sometimes it lasts for a long time; on other occasions it passes quickly. This is as God chooses, for no human means can obtain it; and though felt at times for a long while, yet it is intermittent.
* Life, ch: xv.- 2. 6 Tbid. ch. xxix 17, 18. 7 [bid. ch. xv. 6; xviii. 45 Xx1. 9.
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7. In fact it is never permanent and therefore does not wholly inflame the spirit; but when the soul is ready to take fire the little spark suddenly dies out, leaving the heart longing to suffer anew its loving pangs. No grounds exist for thinking this comes from any natural cause or from melancholy, or that it is an illusion of the devil or the imagina- tion. Undoubtedly this movement of the heart comes from God Whu is unchangeable; nor do its effeéts resemble those of other devotions in which the strong absorption of delight makes us doubt their reality.
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.
g. 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
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than in other cases. I think it is for these reasons. Firstly, because the devil cannot give such delicious pain: he may cause pleasure or delight which appears spiritual but is unable to add suffering, especially suffering of so keen a sort, united to peace and joy of soul. His power is limited to what is external; suffering produced by him is never accompanied with peace, but with anxieties and struggles.
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 stil] remain uncertain, let her know that hers were not genuine impulses;* that is, if she is dubious as to whether or no she experienced them, for they are as certainly perceived by the soul as is a loud voice by the ears. It is impossible for these experiences to proceed from melancholy whose whims arise and exist only in the imagina- tion, whereas this emotion comes from the interior of the soul.
13. I may be mistaken, but I shall not change my opinion until I hear reasons to the contrary from
ao bife, ch. xv. U5, 10,
WZ
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those who understand these matters. I know some one who hasalways greatly dreaded such deceptions, yet could never bring herself to feel any alarm about this state of prayer.’
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” as if suddenly encompassed with a fragrance powerful enough to diffuse itself through all the senses. I do not assert that there really is any perfume, but use this comparison because it somewhat resembles the manner by which the Spouse makes His pre- sence understood, moving the soul to a delicious desire of enjoying Him and thus disposing it to heroic acts, and causing it to render Him fervent praise.
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.
9 Life, ch. xxix. 6-10.
” Tbid. ch. xv. 12. On the matter treated by St. Teresa in this