CHAPTER IV

TREATS OF HOW GOD SUSPENDS THE SOUL IN PRAYER BY A
TRANCE, ECSTASY OR RAPTURE, WHICH I BELIEVE ARE ALL
THE SAME THING. GREAT COURAGE REQUIRED TO RECEIVE EXTRAORDINARY FAVOURS FROM HIS MAJESTY.
1. Courage required by the soul for the divine espousals. 2. Rap- tures. 3. Rapture caused by the spark of love. 4. The powers and senses absorbed. 5. Mysteries revealed during ecstastes. 6. These mysteries are unspeakable. 7. Moses and the burning bush. 8. Simile of the museum. 9. St. Teresa’s visit to the Duchess of Alva. 10. Joy of the soul during raptures. 11. No imaginary vision. 12. True and false raptures. 13. Revelations of future bliss. 14. The soul’s preparation. 15.The soul blinded by its faults. 16. God ready to give these graces to all. 17. Faculties lost during ecstasy. 18. Spiritual inebriation. 19. Fervour and love of suffering left in the soul. 20. Scandal caused to specta- tors by such favours. 21. Our Lord’s predilection for such a soul. 22. Illusionary raptures.
1. WuarT rest can the poor little butterfly find, with all the trials I have told you of and many more? They serve to make her desire the Bride- groom more ardently. His Majesty, well aware of our weakness, fortifies her by these and other means in order that she may obtain courage for union with a Lord so great and may take Him for her Spouse. Perhaps you will laugh and think I am talking foolishly: there can be no call for courage here; there is no woman, however low her class, who would not dare to wed a king. So I think, were he an earthly monarch, but there is need of more fortitude than you suppose in order to espouse the King of heaven." Our nature appears too timid and base for anything so high; without doubt, unless God gave us the grace it would be Lae cl XXX1X 23.0.
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1$4 THE INTERIOR CASTLE [cuap. iv.
impossible for us, however much we might appre- ciate its benefits. You will learn how His Majesty ratifies these espousals; probably this is done when He ravishes the soul by ecstasies, thus depriving it of its faculties; if the use of these were retained, I think the sight of its close vicinity to so mighty a Sovereign would probably deprive the body of life. I am speaking of genuine raptures, not fancies that come from women’s weakness—which so often occur nowadays—making them imagine everything to be a rapture or an ecstasy. As I think I said, some are so feebly constituted as to die of a single prayer of quiet.’
2. I should like to describe here several kinds of raptures of which I have learnt from spiritual persons with whom I have discussed the subject, but I am not sure whether I shall succeed in explaining them as I did elsewhere.’ It has been decided that it will not be amiss to repeat what was said about these and other things that happen in this state, if only that I may treat of all the mansions contain in proper order.
3. In one sort of rapture the soul, although per- haps not engaged in prayer at the time, is struck by some word of God which it either remembers or hears. His Majesty, touched with pity by what He has seen it suffer for so long past in its longing for Him, appears to increase the spark I described in the interior of the spirit until it entirely ignites the soul which rises with new life like a phoenix from the flames. Such a one may piously believe
* Castle, M. iv. iii. 11. ® Life, ch. xx. passim ‘Philippus a SS. Trinitate, Jc. p. iii. art. 3.
CHAP. IV. | SIXTH MANSIONS r$5
her sins are now forgiven,’ supposing that she is in the disposition and has made use of the means required by the Church. The soui being thus purified, God unites it to Himself in a way known only to Him and the spirit. nor does even the latter so understand what happens as tu be able to explain it to others afterwards. Yet the mind had not lost the use of its faculties, for this ecstasy does not resemble a swoon or a fit in which nothing either interior or exterior is felt.
4. What I do understand is that the soul has never been more alive to spiritual things nor so full of light and of knowledge of His Majesty as it is now. This might seem impossible; if the powers and senses were so absorbed that we might call them dead, how does the soul understand this mystery? I cannot tell; perhaps no one but the Creator Himself can say what passes in these places —I mean this and the following mansions which may be treated as one, the door leading from one to the other being wide open. However, as some things in the last rooms are only shown to those who get thus far, I thought it better to treat the mansions separately.
. While the soul is in this suspension, our Lord favours it by discovering to it secrets such as heaven- ly mysteries and imaginary visions, which admit of description afterwards because they remain so im- printed on the memory that it never forgets them. But when the visions are intellectual they are not thus easily related, some of those received at such
5 Rel, ix. 4. Way of Perf. ch. xix. 8,
154 THE INTERIOR CASTLE [cuap.1v.
impossible for us, however much we might appre- ciate its benefits. You will learn how His Majesty ratifies these espousals; probably this is done when He ravishes the soul by ecstasies, thus depriving it of its faculties; if the use of these were retained, I think the sight of its close vicinity to so mighty a Sovereign would probably deprive the body of life. I am speaking of genuine raptures, not fancies that come from women’s weakness—which so often occur nowadays—making them imagine everything to be a rapture or an ecstasy. As I think I said, some are so feebly constituted as to die of a single prayer of quiet.’
2. I should like to describe here several kinds of raptures of which I have learnt from spiritual persons with whom I have discussed the subject, but I am not sure whether I shall succeed in explaining them as I did elsewhere It has been decided that it will not be amiss to repeat what was said about these and other things that happen in this state, if only that I may treat of all the mansions contain in proper order.
3. In one sort of rapture the soul, although per- haps not engaged in prayer at the time, is struck by some word of God which it either remembers or hears. His Majesty, touched with pity by what He has seen it suffer for so long past in its longing for Him, appears to increase the spark I described in the interior of the spirit until it entirely ignites the soul which rises with new life like a phoenix from the flames. Such a one may piously believe
* Castle, M. iv. iii. 11. ® Life, ch. xx. passim ‘Philippus a SS. Trinitate, 4c. p. iii. art. 3.
CHAP. IV. | SIXTH MANSIONS 18s
her sins are now forgiven,’ supposing that she is in the disposition and has made use of the means required by the Church. The soul being thus purified, God unites it to Himself in a way known only to Him and the spirit, nor does even the latter so understand what happens as tu be able to expiain it to others afterwards. Yet the mind had not lost the use of its faculties, for this ecstasy does not resemb!le a swoon or a fit in which nothing either interior or exterior is felt.
4. What I do understand is that the soul has never been more alive to spiritual things nor so full of light and of knowledge of His Majesty as it is now. This might seem impossible; if the powers and senses were so absorbed that we might call them dead, how does the soul understand this mystery? I cannot tell; perhaps no one but the Creator Himself can say what passes in these places —I mean this and the following mansions which may be treated as one, the door leading from one to the other being wide open. However, as some things in the last rooms are only shown to those who get thus far, I thought it better to treat the mansions separately.
. While the soul is in this suspension, our Lord favours it by discovering to it secrets such as heaven- ly mysteries and imaginary visions, which admit of description afterwards because they remain so im- printed on the memory that it never forgets them. But when the visions are intellectual they are not thus easily related, some of those received at such
® Rel. ix. 4. Way of Perf. ch. xix. 8,
158 THE INTERIOR CASTLE [cuap. iv.
into such a room. | stood amazed on entering it and wondered what could be the use of such a jumble of knick-knacks; then I thought that the sight of so many different things should lead one to praise God. It is fortunate I saw them, for they offer me a suitable comparison in this case. Al- though I was in the room some time, there were so many things in it that I forgot what I had seen and could no more remember each objec, nor of what it was made, than if I had never seen it, though I recalled the sight of the whole colleétion.
10, Something of this sort occurs when the spirit is very closely united to God. It is introduced into this mansion of the empyrean heaven which must be in the centre of our souls—for since God resides in them, He must own one of the mansions. While the soul is in ecstasy, our Lord does not appear to wish it to apprehend these mysteries and its ine- briation of joy in Him suffices it. But sometimes He is pleased to withdraw it from this rapture when it at once perceives what the mansion con- tains. On returning to itself, the mind can recall what has been seen but is unable to describe it, nor can it, by its natural abilities, attain to see more of the supernatural than God has chosen to show it.
11. Do I seem to own that the soul really sees something and that this is an imaginary vision? [| mean nothing of the sort: I am speaking of an in- tellectual vision, but being so ignorant and dull I can explain nothing and am well aware that if any-
the Saint being then on her journey from Salamanca to Alva de Tormes, (Found. ch. xxi.)
CHAP. IV. | SIXTH MANSIONS 159
thing is rightly stated, it does not come from myself.
12. I think that if the sou! learns no mysteries at any time during raptures, they are no true raptures but some natural weakness that may occur to people of delicate constitutions, such as women, when by its strenuous efforts the spirit overpowers physical nature, and produces stupor, as I think I said in conneétion with the prayer of quiet.’*
13. This is not so in genuine raptures, for then I believe God ravishes the soul wholly to Himself, as being His very own and His bride, and shows her some small part of the kingdom she has thus won. However little this may be, all is great that is in this great God. He will allow of no obstacle from the powers or the senses but bids that the doors of all the mansions should be closed at once, only leaving open the one He is in, so that we may enter it. Blessed be such mercy —well may men be accursed who do not seek to profit by it, but who forfeit it!
14. O, my sisters! what nothingness is all we have given up, or that we do, or ever could do for a God who thus wills to communicate Himself to a worm! If we hope to enjoy this favour even during our mortal life, what are we doing? Why do we delay? What can repay the loss of the time of a Memento" in searching for this Lord, like the
© Castle, M. iv. ch. ili. 2.
1 The Saint wrote here and elsewhere Memento, and not momento as is commonly printed. It refers, of course, to that short interruption at Mass when the priest makes a Memento of those for whom he in- tends to pray. Likewise St. Teresa often speaks of the ‘ space of a Credo or an Ave Maria,’ always implying a very short duration,
160 THE INTERIOR CASTLE | cuap.ayv.
bride through the streets and squares? Oh, what a mockery is everything in this world that does not lead towards and help us to attain to this state! Even though all the earthly pleasures, riches, and happiness that can be imagined could last for eternity, they would be disappointing and base contrasted with the treasures which are to be en- joyed for ever—and yet even f¢hese are nothing compared with the possession for our own of the Lord of all treasures in heaven and earth.
15. Oh, human blindness! When, oh, when shall this dust be taken from our eyes? Although we think it insufficient to blind us, yet I see some little motes or grains of dust which, if left to spread, will suffice to harm us greatly. At least, for the love of God, my sisters, let these faults convince us of our misery, serving to clear our sight as did the clay the eyes of the blind man whowas cured by the Spouse.” Then, realizing our imperfections, we shall beg Him more fervently to let us benefit by our defects so as to please Him in all things.
16. I have unconsciously wandered far from my subject: forgive me sisters. Believe me. when I come to these wonders of God’s greatness (I mean when I come to speak of them) [I cannot but feel keenly grieved at seeing what we lose by our own fault. It is true that His Majesty grants such favours to whom He chooses; yet if we sought Him as He seeks us, He would give them to us all. He only longs for souls on whom He may bestow them, for His gifts do not diminish His riches.
* Cant. iii. 2: ‘Per vicos et plateas quaeram quem diligit anima mea.’ * St. John ix. 6,
CHAP. Iv. ] SIXTH MANSIONS 161
17 To return to what I was describing. By the commands of the Bridegroom, the doors of the mansions and even those of the keep and of the whole castle are closed; for when He intends ravishing the soul He takes away the power of speech, and although occasionally the other facul- ties are retained rather longer, no word can be uttered.* Sometimes the person is at once deprived of all the senses, the hands and body becoming as cold as if the soul had fled; occasionally no breath- ing can be dete¢ted.* This condition lasts but a short while; I mean in the same degree,” for when this profound suspension diminishes, the body seems to come to itself and gain strength to return again to this death which gives more vigorous “fe to the soul.
18. This supreme state of ecstasy never lasts long, but although it ceases, it leaves the will so in- ebriated,” and the mind so transported out of itself that for a day, or sometimes for several days, such a person is incapable of attending to anything but what excites the will to the love of God;
4 Life, ch.xx.18. ‘Like a person who, having a rope around his neck and being strangled, tries to breathe.’
5 Life, ch. xx. 23, 29. Way of Perf. ch. xxxii. Rel. viii. 8.11. ‘The first effect of ecstatic prayer concerns the body which remains as if the soul had departed; it grows cold from a deficiency of natural heat, the eyes close gently, and the other senses are suspended; and yet a weak body recovers health in this prayer.’ (Anton. a Spiritu Sancto, Direct, Mystic. tr. iv. d.2, § 4, n. 150).
16 ¢ Digo para estar in un ser.’
1” Christusque nobis sit cibus, Potusque noster sit fides, Laeti bibamus sobriam Ebrietatem Spiritus, Hymn for Lauds, Feria secunda, old version. (Compare Anton, a Sp. S, 4c, tr. iv, n. 30.)
162 THE INTERIOR CASTLE | [cuap. iv.
although wide awake enough to this, she seems asleep as regards all earthly matters.
19. Oh, when the soul wholly returns to itself, how abashed does it feel at having received this favour and how passionate are its desires of serving God in any way He asks of it! If the former states of prayer caused the powerful effects described, what will not such a signal grace as this do? Such a person wishes she had a thousand lives” to spend for God; she would have all earthly creatures changed into as many tongues to praise Him on her account. She longs to perform most severe penances,” nor do they cost her much, for the power of her love almost prevents their being felt. She realizes how little the martyrs suffered during their tortures, for pain is easy when our Lord thus aids us: therefore such a soul complains to His Majesty when He gives her no suffering.”
20. She considers it a great favour when God sends her this rapture in private, for when others see it the shame and confusion she feels are so great as somewhat to diminish her transport. Knowing the malice of the world, she fears her ecstasy will not be attributed to its proper cause but may give rise to rash judgement instead of the praise due for it to God. Although this pain and distress are unavoidable, they seem to me to show a certain want of humility, for if she wished to be despised, what would she care?”
SU LIfe, Ch. Xke30;
" Castle, M. vii. ch. iii. 4. Way of Perf. ch. xxxviii. 1, Excl. xiv. 3. Lie, che xl. 27,
” Life, ch. xvi. 6, Rel. i. 4.
" [bid ch, xx. 5, 6,
CHAP. IV. | SIXTH MANSIONS 163
21. Our Lord once said to some one who was troubled by such thoughts: ‘Do not be disturbed; people will either praise Me or condemn thee; in either case thou wilt be the gainer.” I learnt afterwards that she was greatly encouraged and comforted by this speech; I speak of it in case others may suffer in the same way. Apparently our Lord would have all men know that this soul is His own and that none may molest it, for it is all His. Men are welcome to attack, if they will, the body, the honour, and the possessions of such a person, for glory will accrue to His Majesty from all they do; but the soul they may not assail; unless by a most culpable presumption it withdraws from the protection of its Spouse, He will defend it against the whole world and against all hell besides.
22. I do not know whether I have succeeded in teaching you what a rapture is; to explain it fully would, as I said, be impossible. Still I do not think time has been lost in describing a genuine rapture. The effects in false raptures are very different. I do not call them ‘false’ because people who experience them intentionally deceive others, but because they are themselves unwittingly deceived. As the signs and effeéts do not correspond with this great grace,
® Life, ch. xxxi. 15. St. John of the Cross in stanza xill. 8. of the Spiritual Canticle refers to this and the following chapters. ‘ This, ’ he says, ‘is an appropriate opportunity for discussing the difference between raptures, ecstasies, and other elevations and subtle flights of the spirit, to which spiritual persons are liable; but as my object is to do nothing more than explain this canticle, I leave the subject for those who are better qualified than I am. I do this the more readily because our mother, the blessed Teresa of Jesus, has written admirably on this matter, whose writings I hope to see soon published.
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the favour itself becomes so discredited that natur- ally, when our Lord afterwards bestows it on any soul, nobody believes in it. May He be for ever blessed and praised! Amen, Amen.
CHAPTERS.
TREATS OF THE SAME SUBJECT AS THE LAST CHAPTER AND
DESCRIBES THE FLIGHT OF THE SPIRIT, WHICH IS ANOTHER
WAY BY WHICH GOD ELEVATES THE SOUL: THIS REQUIRES
GREAT COURAGE IN ONE EXPERIENCING IT. THIS FAVOUR, BY
WHICH GOD GREATLY DELIGHTS THE SOUL IS EXPLAINED. THIS CHAPTER IS VERY PROFITABLE.
1. The flight of the spirit. 2. Self-control completely lost. 3. Symbol of the two cisterns. 4. Obligations following these favours. 5. Hu- mility produced by them. 6. How our crucified Lord comforted such a soul. 7. A humble soul fears these favours. 8. Mysteries learnt during the flight of the spirit. 9. Imaginary visions some- times accompany intellectual ones. 10. How the flight of the spirit takes place. 11. The soul fortified by it. 12. Three great graces left in the soul. 13. The third grace. 14. Fear caused by this favour.
1. THERE is another form of rapture, which though essentially the same as the last, yet produces very different feelings in the soul. I call it the ‘flight of the spirit," for the soul suddenly feels so rapid a sense of motion that the spirit appears to hurry it away with a speed which is very alarming, especially at first. Therefore I said that the soul on whom God bestows this favour requires strong courage, besides great faith, trust, and resignation, so that God may do what He chooses with it.
2. Do you suppose a person in perfect possession of her senses feels but little dismay at her soul’s being drawn above her, while sometimes, as we
" Rel. viii. 10, 11. Life, ch, xviii. Cc axtase
CHAP. V. | SIXTH MANSIONS 165
read, even the body rises with it?* She does not know where the spirit is going, who is raising her, or how it happens; for at the first instant of this sudden movement one does not feel sure it is caused by God. Can it possibly be resisted? No; resistance only accelerates the motion, as some one told me. God now appears to be teaching the soul, which has so often placed itself absolutely in His hands and offered itself entirely to Him, that it no longer belongs to itself; thus it is snatched away more vehemently in consequence of its opposition. Therefore this person resolved to resist no more than does a straw when attracted by amber (a thing you may have seen); she yielded herself into the hands of Him Who is Almighty, seeing it is best to make a virtue of necessity. Speaking of straw, doubtless it is as easy for a stalwart, strapping fellow to lift a straw as for our mighty and powerful Giant to elevate our spirit.’
3. It seems that the cistern of water of which I spoke (but I cannot quite remember where) in the fourth mansion,* was formerly filled gently and
* Life, ch. xx. 9. St. John of the Cross, Spiritual Canticle, stanzas xiv.-xv. 23 sg. Philippus a SS. Trinit. /c. p. iii. tr. i disc. iil. art. 3. ‘This prayer of rapture is superior to the preceding grades of prayer, as also to the ordinary prayer of union, and leaves much more excellent effects and operations in many other ways.’ St. Catherine of Siena (Dialogue, ch. \xxix.1.) says: ‘Wherefore, oftentimes, through the per- fect union which the soul has made with me, she is raised from the earth almost as if the heavy body became light. But this does not mean that the heaviness of the body is taken away, but that the union of the soul with Me is more perfect than the union of the body with the soul; wherefore the strength of the spirit, united with Me, raises the body from the earth.’ (Transl. by Algar Thorold.)
* Lifes ch. xxi. 20.
* Casth, M. iv. ch. i. 3.
166 THE INTERIOR CASTLE — [cnap.v.
quietly, without any movement: but now this great God Who restrains the springs and the waters and will not permit the ocean to transgress its bounds, lets loose the streams, which with a powerful rush flow into the cistern and a mighty wave rises, strong enough to uplift on high the little vessel of our soul. Neither the ship herself nor her pilot and sailors can at their choice control the fury of the sea and stop its carrying the boat where it will: far less can the interior of the soul now stay where it chooses or force its senses or faculties to act more than He Who holds them in His dominion decrees; as for the exterior powers, they are here quite useless.
4. Indeed I am amazed, sisters, while merely writing of this manifestation of the immense power of this great King and Monarch. Then what must be felt by those who actually experience it? I am convinced that if His Majesty were to reveal Him- self thus to the greatest sinners on earth, they would never dare to offend Him again—if not through love at least through fear of Him. What obligations bind those taught in so sublime a man- ner to strive with al! their might not to displease such a Master! In His Name I beg of you, sisters, who have received these or the like favours, not to rest content with merely receiving them but to remember that she who owes much has much to
ay !°
5. This thought terrifies the soul exceedingly:
* Prov. viii. 19.
“St. Luke xii. 48: ‘Cui multum datum est, multum quaeretur ab eo, et cul commendaverunt multum, plus petent ab eo,’
cHap. v.] SIXTH MANSIONS 167
unless the great courage needed was given it by our Lord, it would suffer great and constant grief; for looking first at what His Majesty has done for it and then upon itself, it sees how little good it has performed compared with what it was bound to do, and that the paltry service it has rendered was full of faults, failures and tepidity. To efface the remembrance of the many imperfeétions of all Its good deeds (if indeed it has ever performed any) it thinks best to forget them altogether and to be ever mindful of its sins, casting itself on the mercy of God since it cannot repay its debt to Him and begging for the pity and compassion He ever shows to sinners.
6. Perhaps He will answer as He did to some one who was kneeling before a crucifix in great affliction on this account, for she felt she had never had anything to offer God nor to sacrifice for His sake. The Crucified One consoled her by saying that He gave her for herself all the pains and labours He had borne in His Passion, that she might offer them as her own to His Father.’ I learnt from her that she at once felt comforted and en- riched by these words which she never forgets but recalls whenever she realizes her own wretchedness and feels encouraged and consoled. I could relate several other incidents of the same kind learnt in conversation with many holy people much given to prayer, but I will not recount them lest you might imagine they relate to myself. Ee
7. I think this example is very instru¢tive; it
” Rel. ix. 8. This happened at Seville in 1575 or 1576. 14
168 THE INTERIOR CASTLE [cuap.v.
shows that we please our Lord by self-knowledge, by the constant recollection of our poverty and miseries, and by realizing that we possess nothing but what we have received from Him.? Therefore courage is needed, sisters, in order to receive this and many other favours which come to a soul elevated to this state by our Lord; I think that if the soul is humble it requires more valour than ever for this last mercy. May God grant us humility for His Name’s sake.
8. To return to this sudden rapture of the spirit. The soul really appears to have quitted the body, which however is not lifeless, and though, on the other hand, the person is certainly not dead, yet she herself cannot, for a few seconds, tell whether her spirit remains within her body or not. She feels that she has been wholly transported into another and a very different region from that in which we live, where a light sounearthly is shown” that if during her whole lifetime she had been trying to picture it and the wonders seen, she could not possibly have succeeded. In an instant her mind learns so many things at once that if the imagination and intellect spent years in striving to enumerate them, it could not recall a thousandth part of them.
g. This vision is not intellectual but imaginary and is seen by the eyes of the soul more clearly
8 Cor. iv. 7: ‘Quid autem habes quod non accepisti?’
® 2 Cor. xii. 2: ‘Sive in corpore nescio, sive extra corpus nescio, Deus scit.’
10 This is called ‘lumen prophetiae’ and is a transient form of the ‘lumen gloriae.’ See St. Thomas Aquinas, Sum. theol. 2a 2ae, q. 175, art. 3 ad 2.
CHAP. V. | SIXTH MANSIONS 169
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 intellectual 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 I 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. ro. 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 its place in the heavens yet its 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 fact I do not understand what I am talking about, but the truth is that, with the swiftness of a bullet fired
1 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.
2 These words, though necessary for the context, were only begun, but not completed by St. Teresa.
170 THE INTERIOR CASTLE [cuap.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 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.”
11. Those children of Israel who were sent on first to the Land of Promise brought back tokens from it;"5 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
8 Life, chs xxir3 2.1 — Gastie,M. av. ch. i. 10.
“ Compare §§ 8-10 with Philippus a SS. Trinitate, Ac. p. iii. tr. i. disc. iii. art. 3. We give the Spanish version below:
‘Muchas veces he pensado, si como el sol estandose en el cielo, que sus rayos tienen tanta fuerza, que no mudandose él de all{, de presto llegan aca: si el alma y el espiritu (que son una misma cosa, como le es el sol y 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 sé lo que digo, lo que es verdad es, que con la presteza que sale la pelota de un arcabuz, cuando le ponen el fuego, se levanta en lo interior un vuelo (que yo no sé otro nombre que Je poner) que aunque no hace ruido, hace movimento tan claro, que no puede ser antojo en ninguna manera; y muy fuera de si misma, 4 todo lo que puede entender, se le muestran grandes cosas.’
* Num. xiii. 14,
CHAP. V. | SIXTH MANSIONS 171
this favour leaves in the soul can realize its value.
12. This clearly shows it to be no work of the devil ; neither the imagination nor the evil one could represent what leaves such peace, calm, and good fruits in the soul, and particularly the following three graces of a very high order. 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.
13. The third grace is a contempt for all earthly things unless they are consecrated to the service of so great a God. With such jewels the Bridegroom begins to deck His bride; they are too valuable for her to keep them carelessly.” These visions are so deeply engraved on 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
‘6 Life, ch. xx. 31. The same distinctions with respect to divine and diabolical locutions may be found in the Life, ch. xxv. 5.
7 ¢Dexteram meam et collum meum cinxit lapidibus pretiosis; tradi- dit auribus meis inestimabiles margaritas.’ From the Office of S. Agnes.
8 This is undoubtedly the correct rendering of this difficult and
obscure passage
172 THE INTERIOR CASTLE [cuap. v1.
He Who gives all the rest should include fortitude. You will say this fright is well rewarded, and so say