Teresa of Avila — Interior Castle

CHAPTER I.

THIS CHAPTER TREATS OF THE BEAUTY AND DIGNITY OF OUR SOULS AND MAKES A

COMPARISON TO EXPLAIN THIS, THE ADVANTAGE OF KNOWING AND UNDERSTANDING THIS

AND THE FAVOURS GOD GRANTS TO US IS SHOWN, AND HOW PRAYER IS THE GATE OF THE

SPIRITUAL CASTLE.

1. Plan of this book. 2. The Interior Castle. 3. Our curable self ignorance. 4. God dwells in

the centre of the soul. 5. Why all souls do not receive certain favours. 6. Reasons for speaking of

these favours. 7. The entrance of the Castle. 8. Entering into oneself. 9. Prayer. 10. Those who

dwell in the first mansion. 11. Entering. 12. Difficulties of the subject.

1. WHILE I was begging our Lord to-day to speak for me, since I knew not what to say nor

how to commence this work which obedience has laid upon me, an idea occurred to me which I

will explain, and which will serve as a foundation for that I am about to write.

2. I thought of the soul as resembling a castle,’ formed of a single diamond or a very

transparent crystal,” and containing many rooms, just as in heaven there are many mansions.? If

we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells

us, He takes His delight.* What, do you imagine, must that dwelling be in which a King so mighty,

so wise, and so pure, containing in Himself all good, can delight to rest? Nothing can be compared

to the great beauty and capabilities of a soul; however keen our intellects may be, they are as

unable to comprehend them as to comprehend God, for, as He has told us, He created us in His

own image and likeness.°

3. As this is so, we need not tire ourselves by trying to realize all the beauty of this castle,

although, being His creature, there is all the difference between the soul and God that there is

between the creature and the Creator; the fact that it is made in God’s image teaches us how great

are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault,

we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters,

if, when aman was questioned about his name, or country, or parents, he could not answer? Stupid

as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that

we possess bodies, and only to realize vaguely that we have souls, because people say so and it is

a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, Who dwells within

them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our

care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer

walls of the castle.°

4. Let us imagine, as I said, that there are many rooms in this castle, of which some are above,

some below, others at the side; in the centre, in the very midst of them all, is the principal chamber

in which God and the soul hold their most secret intercourse.’ Think over this comparison very

! Way of Perfection, ch. xxviti, 9.

2 In her Life St. Teresa likened God to a diamond (ch. xl, 14); and elsewhere (ch. x1, 10) the soul to a

garden wherein our Lord takes His delight.

3 St. John xiv. 2: In domo Patris mei mansiones multe sunt.’ St. John of the Cross uses the same

comparison: ‘If the soul shall overcome the devil in the first combat, it shall then pass on to the second;

and if it shall be victorious there also, it shall then pass on to the third; and then through the seven

mansions, the seven degrees of love, until the Bridegroom shall bring it to the “cellar of wine” of perfect

charity.’ (Ascent of Mount Carmel, bk. ii. ch. xi. 7.)

4 Prov. viii. 31; Delicize mez esse cum filits hominum.’

5 Gen. i. 26: Faciamus hominem ad imaginem et similitudinem nostram.’

6 Way of Perf. ch. xxvitt.

7 St. John of the Cross on the words of his stanza: ‘In the inner cellar of my Beloved have I drunk.’

‘Here the soul speaks of that sovereign grace of God in taking it into the house of His love, which is the

14 St. Teresa of Avila

carefully; God grant it may enlighten you about the different kinds of graces He is pleased to

bestow upon the soul. No one can know all about them, much less a person so ignorant as I am.

The knowledge that such things are possible will console you greatly should our Lord ever grant

you any of these favours; people themselves deprived of them can then at least praise Him for His

great goodness in bestowing them on others. The thought of heaven and the happiness of the

saints does us no harm, but cheers and urges us to win this joy for ourselves, nor will it injure us

to know that during this exile God can communicate Himself to us loathsome worms; it will rather

make us love Him for such immense goodness and infinite mercy.

5. I feel sure that vexation at thinking that during our life on earth God can bestow these

graces on the souls of others shows a want of humility and charity for one’s neighbour, for why

should we not feel glad at a brother’s receiving divine favours which do not deprive us of our own

share? Should we not rather rejoice at His Majesty’s thus manifesting His greatness wherever He

chooses?® Sometimes our Lord acts thus solely for the sake of showing His power, as He declared

when the Apostles questioned whether the blind man whom He cured had been suffering for his

own or his parents’ sins.” God does not bestow these favours on certain souls because they are

more holy than others who do not receive them, but to manifest His greatness, as in the case of

St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures.

6. People may say such things appear impossible and it is best not to scandalize the weak in

faith by speaking about them. But it is better that the latter should disbelieve us, than that we

should desist from enlightening souls which receive these graces, that they may rejoice and may

endeavour to love God better for His favours, seeing He is so mighty and so great. There is no

danger here of shocking those for whom I write by treating of such matters, for they know and

believe that God gives even greater proofs of His love. I am certain that if any one of you doubts

the truth of this, God will never allow her to learn it by experience, for He desires that no limits

should be set to His work: therefore, never discredit them because you are not thus led yourselves.

7. Now let us return to our beautiful and charming castle and discover how to enter it. This

appears incongruous: if this castle is the soul, clearly no one can have to enter it, for it is the person

himself: one might as well tell some one to go into a room he is already in! There are, however,

very different ways of being in this castle; many souls live in the courtyard of the building where

the sentinels stand, neither caring to enter farther, nor to know who dwells in that most delightful

place, what is in it and what rooms it contains.

8. Certain books on prayer that you have read advise the soul to enter into itself,!° and this is

what | mean. I was recently told by a great theologian that souls without prayer are like bodies,

palsied and lame, having hands and feet they cannot use. Just so, there are souls so infirm and

accustomed to think of nothing but earthly matters, that there seems no cure for them. It appears

impossible for them to retire into their own hearts; accustomed as they are to be with the reptiles

and other creatures which live outside the castle, they have come at last to imitate their habits.

Though these souls are by their nature so richly endowed, capable of communion even with God

Himself, yet their case seems hopeless. Unless they endeavour to understand and remedy their

union or transformation of love in God...'The cellar is the highest degree of love to which the soul can

attain in this life, and 1s therefore said to be the inner. It follows from this that there are other cellars not

so interior; that ts, the degrees of love by which souls reach to this, the last. These cellats are seven in

number, and the soul has entered them all when it has in perfection the seven gifts of the Holy Ghost, so

far as it is possible for it... Many souls reach and enter the first cellar, each according to the perfection of

its love, but the last and inmost cellar is entered by few in this world, because therein is wrought the

perfect union with God, the union of the spiritual marriage.’ A Spiritual Canticle, stanza xxvi. 1-3.

Concept. ch. vi. (Minor Works of St. Teresa.)

8 St. Matt. xx. 15: “Alit non licet mihi quod volo, facere? an oculus tuus nequam est, quia ego bonus

sum?’

» St. John tx. 2: ‘Quis peccavit, hic, aut parentes ejus, ut caecus nasceretur?”

'0 Imitation, bk. II. ch. 1: “Regnum Dei intra vos est.’ Luke. xvii. 21. The Imitation is one of the books

which according to St. Teresa’s Constitutions, (sec. 7) every ptioress was bound to provide for her

convent.

The First Mansions 15

most miserable plight, their minds will become, as it were, bereft of movement, just as Lot’s wife

became a pillar of salt for looking backwards in disobedience to God’s command.!!

9. As far as I can understand, the gate by which to enter this castle is prayer and meditation.

I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take

part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what

he is who ventures to speak to God, although his lips may utter many words, I do not call it

prayer.'? Sometimes, indeed, one may pray devoutly without making all these considerations

through having practiced them at other times. The custom of speaking to God Almighty as freely

as with a slave—caring nothing whether the words are suitable or not, but simply saying the first

thing that comes to mind from being learnt by rote by frequent repetition—cannot be called

prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will

prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual

matters is a good preservative against such evil ways.

10. Let us speak no more of these crippled souls, who are in a most miserable and dangerous

state, unless our Lord bid them rise, as He did the palsied man who had waited more than thirty

years at the pool of Bethsaida.'? We will now think of the others who at last enter the precincts of

the castle; they are still very worldly, yet have some desire to do right, and at times, though rarely,

commend themselves to God’s care. They think about their souls every now and then; although

very busy, they pray a few times a month, with minds generally filled with a thousand other

matters, for where their treasure is, there is their heart also.'* Still, occasionally they cast aside

these cares; it is a great boon for them to realize to some extent the state of their souls, and to see

that they will never reach the gate by the road they are following.

11. At length they enter the first rooms in the basement of the castle, accompanied by

numerous reptiles!> which disturb their peace, and prevent their seeing the beauty of the building;

still, it is a great gain that these persons should have found their way in at all.

12. You may think, my daughters, that all this does not concern you, because, by God’s grace,

you are farther advanced; still, you must be patient with me, for I can explain myself on some

spiritual matters concerning prayer in no other way. May our Lord enable me to speak to the

point; the subject is most difficult to understand without personal experience of such graces. Any

one who has received them will know how impossible it is to avoid touching on subjects which,

by the mercy of God, will never apply to us.

CHAPTER IE

DESCRIBES THE HIDEOUS APPEARANCE OF A SOUL IN MORTAL SIN AS REVEALED BY GOD TO

SOME ONE: OFFERS A FEW REMARKS ON SELF-KNOWLEDGE: THIS CHAPTER IS USEFUL AS IT

CONTAINS SOME POINTS REQUIRING ATTENTION. AN EXPLANATION OF THE MANSIONS.

1. Effects of mortal sin. 2. It prevents the soul’s gaining merit. 3. The soul compared to a

tree. 4. Disorder of the soul in mortal sin. 5. Vision of a sinful soul. 6. Profit of realizing these

lessons. 7. Prayer. 8. Beauty of the Castle. 9. Self-knowledge 10. Gained by meditating on the

divine perfections. 11. Advantages of such meditation. 12. Christ should be our model. 13. The

devil entraps beginners. 14. Our strength must come from God. 15. Sin blinds the soul. 16.

Worldliness. 17. The world in the cloister. 18. Assaults of the devil. 19. Examples of the devil’s

arts. 20. Perfection consists in charity. 21. Indiscreet zeal. 22. Danger of detraction.

11 Gen. xix. 26: ‘Respiciensque uxor ejus post se, versa est in statuam salis.’

12 Way of Perf. ch. xxi. 6; xxix. 4. ry .

13 St. John v. 5: “Erat autem quidam homo sbi triginta et octo annos habens in infirmitate sua.’

14 St, Matt. vit 21: ‘Ubi enim est thesaurus tuus ibi est et cor tuum.

15 Many an ancient castle was provided with a bear-garden where rare animals were kept for the

~ amusement of the inhabitants. This may have supplied the material for St. Teresa’s compatison.

16 St. Teresa of Avila

1. BEFORE going farther, I wish you to consider the state to which mortal sin'® brings this

magnificent and beautiful castle, this pearl of the East, this tree of life, planted beside the living

waters of life!” which symbolize God Himself. No night can be so dark, no gloom nor blackness

can compare to its obscurity. Suffice it to say that the sun in the centre of the soul, which gave it

such splendour and beauty, is totally eclipsed, though the spirit is as fitted to enjoy God’s presence

as is the crystal to reflect the sun.'®

2. While the soul is in mortal sin nothing can profit it; none of its good works merit an eternal

reward, since they do not proceed from God as their first principle, and by Him alone is our virtue

real virtue. The soul separated from Him is no longer pleasing in His eyes, because by committing

a mortal sin, instead of seeking to please God, it prefers to gratify the devil, the prince of darkness,

and so comes to share his blackness. I knew a person to whom our Lord revealed the result of a

mortal sin!? and who said she thought no one who realized its effects could ever commit it, but

would suffer unimaginable torments to avoid it. This vision made her very desirous for all to grasp

this truth, therefore I beg you, my daughters, to pray fervently to God for sinners, who live in

blindness and do deeds of darkness.

3. In a state of grace the soul is like a well of limpid water, from which flow only streams of

clearest crystal. Its works are pleasing both to God and man, rising from the River of Life, beside

which it is rooted like a tree. Otherwise it would produce neither leaves nor fruit, for the waters

of grace nourish it, keep it from withering from drought, and cause it to bring forth good fruit. But

the soul by sinning withdraws from this stream of life, and growing beside a black and fetid pool,

can produce nothing but disgusting and unwholesome fruit.

Notice that it is not the fountain and the brilliant sun which lose their splendour and beauty,

for they are placed in the very centre of the soul and cannot be deprived of their luster. The soul

is like a crystal in the sunshine over which a thick black cloth has been thrown, so that however

brightly the sun may shine the crystal can never reflect it.

4. O souls, redeemed by the Blood of Jesus Christ, take these things to heart; have mercy on

yourselves! If you realize your pitiable condition, how can you refrain from trying to remove the

darkness from the crystal of your souls? Remember, if death should take you now, you would

never again enjoy the light of this Sun. O Jesus! how sad a sight must be a soul deprived of light!

What a terrible state the chambers of this castle are in! How disorderly must be the senses—the

inhabitants of the castle—the powers of the soul its magistrates, governors, and stewards—blind

and uncontrolled as they are! In short, as the soil in which the tree is now planted is in the devil’s

domain, how can its fruit be anything but evil? A man of great spiritual insight once told me he

was not so much surprised at such a soul’s wicked deeds as astonished that it did not commit even

worse sins. May God in His mercy keep us from such great evil, for nothing in this life merits the

name of evil in comparison with this, which delivers us over to evil which is eternal.

5. This is what we must dread and pray God to deliver us from, for we are weakness itself,

and unless He guards the city, in vain shall we labour to defend it.° The person of whom I spoke?!

said that she had learnt two things from the vision granted her. The first was, a great fear of

offending God; seeing how terrible were the consequences, she constantly begged Him to

preserve her from falling into sin. Secondly, it was a mirror to teach her humility, for she saw that

nothing good in us springs from ourselves but comes from the waters of grace near which the soul

remains like a tree planted beside a river, and from that Sun which gives life to our works. She

realized this so vividly that on seeing any good deed performed by herseif or by other people she

at once turned to God as to its fountain head—without whose help she knew well we can do

16 Life, ch. xxxviti. 31; ch. xl. 15.

'7 Ps. 1. 3: “Et erit tamquam lignum quod plantatum eat secus decursus aquarum.’

18 Way of Perf. ch. xxviii. 9.

: a oa as in most other cases when the Saint speaks of ‘a person she knows,’ she means herself. Life,

éhexlel 3;

20 exxvi. 1: “Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam,’

21 Life, ch. xxxviti. 33; ch. xl. 15, 16.

The First Mansions Wa

nothing—and broke out into songs of praise to Him. Generally she forgot all about herself and

only thought of God when she did any meritorious action.

ae 6. The time which has been spent in reading or writing on this subject will not have been lost

if it has taught us these two truths; for though learned, clever men know them perfectly, women’s

wits are dull and need help in every way. Perhaps this is why our Lord has suggested these

comparisons to me; may He give us grace to profit by them!

7. So obscure are these spiritual matters that to explain them an ignorant person like myself

must say much that is superfluous, and even alien to the subject, before coming to the point. My

readers must be patient with me, as I am with myself while writing what I do not understand;

indeed, I often take up the paper like a dunce, not knowing what to say, nor how to begin.

Doubtless there is need for me to do my best to explain these spiritual subjects to you, for we

often hear how beneficial prayer is for our souls; our Constitutions oblige us to pray so many

hours a day, yet tell us nothing of what part we ourselves can take in it and very little of the work

God does in the soul by its means.” It will be helpful, in setting it before you in various ways, to

consider this heavenly edifice within us, so little understood by men, near as they often come to

it. Our Lord gave me grace to understand something of such matters when I wrote on them before,

yet I think I have more light now, especially on the more difficult questions. Unfortunately I am

too ignorant to treat of such subjects without saying much that is already well known.

8. Now let us turn at last to our castle with its many mansions. You must not think of a suite

of rooms placed in succession, but fix your eyes on the keep, the court inhabited by the King.”

Like the kernel of the palmito,”4 from which several rinds must be removed before coming to the

eatable part, this principal chamber is surrounded by many others. However large, magnificent,

and spacious you imagine this castle to be, you cannot exaggerate it; the capacity of the soul is

beyond all our understanding, and the Sun within this palace enlightens every part of it.

9. A soul which gives itself to prayer, either much or little, should on no account be kept

within narrow bounds. Since God has given it such great dignity, permit it to wander at will

through the rooms of the castle, from the lowest to the highest. Let it not force itself to remain for

very long in the same mansion, even that of self-knowledge. Mark well, however, that self-

knowledge is indispensable, even for those whom God takes to dwell in the same mansion with

Himself. Nothing else, however elevated, perfects the soul which must never seek to forget its

own nothingness. Let humility be always at work, like the bee at the honeycomb, or all will be

lost. But, remember, the bee leaves its hive to fly in search of flowers and the soul should

sometimes cease thinking of itself to rise in meditation on the grandeur and majesty of its God. It

will learn its own baseness better thus than by self-contemplation, and will be freer from the

reptiles which enter the first room where self-knowledge is acquired. Although it is a great grace

from God to practice self-examination, yet ‘too much is as bad as too little,’ as they say; believe

me, by God’s help, we shall advance more by contemplating the Divinity than by keeping our

eyes fixed on ourselves, poor creatures of earth that we are.

10. I do not know whether I have put this clearly; self-knowledge is of such consequence that

I would not have you careless of it, though you may be lifted to heaven in prayer, because while

on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the

best of all ways, is to endeavour to enter first by the room where humility is practiced, which is

far better than at once rushing on to the others. This is the right road;—if we know how easy and

safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to

advance quickly. I believe we shall never learn to know ourselves except by endeavouring to

know God, for, beholding His greatness we are struck by our own baseness, His purity shows our

foulness, and by meditating on His humility we find how very far we are from being humble.

22 Life, ch. x. 2 sqq. Constitut. 2, 6.

23 Way of Perf. ch. xxviii. 1.

24 The palmito here referred to is not a palm, but a shrub about four feet high and very dense with

leaves, resembling palm leaves. The poorer classes and principally children dig it up by the roots, which

they peel of its many layers until a sort of kernel is disclosed, which is eaten, not without relish, and is

sotnewhat like a filbert in taste. See St. John of the Cross, Accent of Mount Carmel, bk. it. ch, xtv, 3.

18 St. Teresa of Avila

11. Two advantages are gained by this practice. First, it is clear that white looks far whiter

when placed near something black, and on the contrary, black never looks so dark as when seen

beside something white. Secondly, our understanding and will become more noble and capable

of good in every way when we turn from ourselves to God: it is very injurious never to raise our

minds above the mire of our own faults. I described how murky and fetid are the streams that

spring from the source of a soul in mortal sin.?° Thus (although the case is not really the same,

God forbid! this is only a comparison), while we are continually absorbed in contemplating the

weakness of our earthly nature, the springs of our actions will never flow free from the mire of

timid, weak, and cowardly thoughts, such as: ‘I wonder whether people are noticing me or not! If

I follow this course, will harm come to me? Dare I begin this work? Would it not be

presumptuous? Is it right for any one as faulty as myself to speak on sublime spiritual subjects?°°

Will not people think too well of me, if I make myself singular? Extremes are bad, even in virtue;

sinful as I am I shall only fall the lower. Perhaps I shall fail and be a source of scandal to good

people; such a person as I am has no need of peculiarities.’

12. Alas, my daughters, what loss the devil must have caused to many a soul by such thoughts

as these! It thinks such ideas and many others of the same sort I could mention arise from humility.

This comes from not understanding our own nature; self-knowledge becomes so warped that,

unless we take our thoughts off ourselves, I am not surprised that these and many worse fears

should threaten us. Therefore I maintain, my daughters, that we should fix our eyes on Christ our

only good, and on His saints; there we shall learn true humility, and our minds will be ennobled,

so that self-knowledge will not make us base and cowardly. Although only the first, this mansion

contains great riches and such treasures that if the soul only manages to elude the reptiles dwelling

here, it cannot fail to advance farther. Terrible are the wiles and stratagems the devil uses to hinder

people from realizing their weakness and detecting his snares.

13. From personal experience I could give you much information as to what happens in these

first mansions. I will only say that you must not imagine there are only a few, but a number of

rooms, for souls enter them by many different ways, and always with a good intention. The devil

is so angry at this that he keeps legions of evil spirits hidden in each room to stop the progress of

Christians, whom, being ignorant of this, he entraps in a thousand ways. He cannot so easily

deceive souls which dwell nearer to the King as he can beginners still absorbed in the world,

immersed in its pleasures, and eager for its honours and distinctions. As the vassals of their souls,

the senses and powers bestowed on them by God, are weak, such people are easily vanquished,

although desirous not to offend God.

14. Those conscious of being in this state must as often as possible have recourse to His

Majesty, taking His Blessed Mother and the saints for their advocates to do battle for them,

because we creatures possess little strength for self-defense. Indeed in every state of life all our

help must come from God; may He in His mercy grant it us, Amen! What a miserable life we

lead! As I have spoken more fully in other writings’ on the ill that results from ignoring the need

of humility and self-knowledge, I will treat no more about it here, my daughters, although it is of

the first importance. God grant that what I have said may be useful to you.

15 You must notice that the light which comes from the King’s palace hardly shines at all in

these first mansions; although not as gloomy and black as the soul in mortal sin, yet they are in

semi-darkness, and their inhabitants see scarcely anything. I cannot explain myself; I do not mean

that this is the fault of the mansions themselves, but that the number of snakes, vipers, and

venomous reptiles from outside the castle prevent souls entering them from seeing the light. They

resemble a person entering a chamber full of brilliant sunshine, with eyes clogged and half closed

with dust. Though the room itself is light, he cannot see because of his self-imposed impediment.

in ue same way, these fierce and wild beasts blind the eyes of the beginner, so that he sees nothing

ut them.

25 Supra, sec. 3.

26 Life, ch. viit. 6, x. 4, xxiii. 3-5, Way of Perf. ch. xxxix. 1.

27 Life ch. xii. 23. Way of Perf. ch. x. 4. Castle, M. iti. ch. ii. 8. Concep. ch. ii. 20. Const. 21.

The First Mansions 19

16. Such, it appears to me, is the soul which, though not in a state of mortal sin, is so worldly

and preoccupied with earthly riches, honours, and affairs, that as I said, even if it sincerely wishes

to enter into itself and enjoy the beauties of the castle, it is prevented by these distractions and

seems unable to overcome so many obstacles. It is most important to withdraw from all

unnecessary cares and business, as far as compatible with the duties of one’s state of life, in order

to enter the second mansion. This is so essential, that unless done immediately I think it

impossible for any one ever to reach the principal room, or even to remain where he is without

great risk of losing what is already gained; otherwise, although he is inside the castle, he will find

it impossible to avoid being bitten some time or other by some of the very venomous creatures

surrounding him.

17. What then would become of a religious like ourselves, my daughters, if, after having

escaped from all these impediments, and having entered much farther into the more secret

mansion, she should, by her own fault, return to all this turmoil? Through her sins, many other

people on whom God had bestowed great graces would culpably relapse into their wretched state.

In our convents we are free from these exterior evils; please God our minds may be as free from

them, and may He deliver us from such ills.

18. Do not trouble yourselves, my daughters, with cares which do not concern you. You must

notice that the struggle with the demons continues through nearly all the mansions of this castle.

True, in some of them, the guards, which, as I explained, are the powers of the soul, have strength

for the combat, but we must be keenly on the watch against the devil’s arts, lest he deceive us in

the form of an angel of light. He creeps in gradually, in numberless ways, and does us much harm,

though we do not discover it until too late.”

19. As I said elsewhere,’ he works like a file, secretly and silently wearing its way: I will

give you some examples to show how he begins his wiles. For instance: a nun has such a longing

for penance as to feel no peace unless she is tormenting herself in some way.*° This is good in

itself; but suppose that the Prioress has forbidden her to practice any mortifications without special

leave, and the sister thinking that, in such a meritorious cause, she may venture to disobey, secretly

leads such a life that she loses her health and cannot even fulfil the requirements of her rule—you

see how this show of good ends. Another nun is very zealous about religious perfection; this is

very right, but may cause her to think every small fault she sees in her sisters a serious crime, and

to watch constantly whether they do anything wrong, that she may run to the Prioress to accuse

them of it. At the same time, she never notices her own shortcomings because of her great zeal

about other people’s religious observance, while perhaps her sisters, not seeing her intention but

only knowing of the watch she keeps on them, do not take her behaviour in good part.

20. The devil’s chief aim here is to cool the charity and lessen the mutual affection of the

nuns, which would injure them seriously. Be sure, my daughters, that true perfection consists in

the love of God and our neighbour, and the better we keep both these commandments, the more

perfect we shall be. The sole object of our Rule and Constitutions is to help us to observe these

two laws.

21. Indiscreet zeal about others must not be indulged in; it may do us much harm; let each

one look to herself. However, as I have spoken fully on this subject elsewhere,’ I will not enlarge

on it here, and will only beg you to remember the necessity of this mutual affection. Our souls

may lose their peace and even disturb other people’s if we are always criticizing trivial actions

which often are not real defects at all, but we construe them wrongly through ignorance of their

motives. See how much it costs to attain perfection! Sometimes the devil tempts nuns in this way

about the Prioress, which is still more dangerous. Great prudence is then required, for if she

disobeys the Rule or Constitutions the matter must not always be overlooked, but should be

28 Life ch. xxxi. 23.

29 No doubt the Saint often used this excellent comparison in her verbal instructions, but it occuts

nowhere else in her writings.

30 Way of Perf. ch. x. 5; xxxix. 4; Rel. itt. 12. .

31 The Saint must frequently have spoken on the subject, but she never treated it more fully than in

this place. Way of Perf. ch. xii. 7. Life, ch. xiii. 11, 14 sqq. Visitation of convents.

20 St. Teresa of Avila

mentioned to her;*? if, after this, she does not amend, the Superior of the Order should be informed

of it. It is true charity to speak in this case, as it would be if we saw our sisters commit a grave

fault; to keep silence for fear that speech would be a temptation against charity, would be that

very temptation itself.°?

22. However, I must warn you seriously not to talk to each other about such things, lest the

devil deceive you. He would gain greatly by your doing so, because it would lead to the habit of

detraction; rather, as I said, state the matter to those whose duty it is to remedy it. Thank God our

custom here of keeping almost perpetual silence gives little opportunity for such conversations,

still, it is well to stand ever on our guard.

32 Way of Perfection, ch. it. 3. Visit. 20-22, 34, 36.

33 Tt 1s terrible to think what harm a Prioress can do! For although the Sisters witness things which

scandalize them (of which there are plenty here!), yet they think it would be sinning against obedience to

see any harm in them.’ (Letter to Father Gracian, Letters, Vol. III.)

ONLY CHAPTER

TREATS OF THE GREAT IMPORTANCE OF PERSEVERANCE IN ORDER TO ENTER THE LAST

MANSIONS, AND OF THE FIERCE WAR THE DEVIL WAGES AGAINST US. HOW ESSENTIAL IT IS TO

TAKE THE RIGHT PATH FROM THE VERY COMMENCEMENT OF OUR JOURNEY. A METHOD OF

ACTION WHICH HAS PROVED VERY EFFICACIOUS.

pls Souls in the second mansions. 2. Their state. 3. Their sufferings. 4. They cannot get rid of

their imperfections. 5. How God calls these souls. 6. Perseverance is essential. 7. Temptations of

the devil. 8. Delusion of earthly joys. 9. God alone to be loved. 10. Reasons for continuing the

journey. 11. War fare of the devil. 12. Importance of choice of friends. 13. Valour required. 14.

Presumption of expecting spiritual consolations at first. 15. In the Cross is strength. 16. Our falls

should raise us higher. 17. Confidence and perseverance. 18. Recollection. 19. Why we must

practice prayer. 20. Meditation kindles love.

1. Now let us consider which are the souls that enter the second mansions, and what they do

there: I do not wish to enlarge on this subject, having already treated it very fully elsewhere,' for

I could not avoid repeating myself, as my memory is very bad. If I could state my ideas in another

form they would not weary you, for we never tire of reading books on this subject, numerous as

they are.

2. In this part of the castle are found souls which have begun to practice prayer; they realize

the importance of their not remaining in the first mansions, yet often lack determination to quit

their present condition by avoiding occasions of sin, which is a very perilous state to be in.

3. However, it is a great grace that they should sometimes make good their escape from the

vipers and poisonous creatures around them and should understand the need of avoiding them. In

some way these souls suffer a great deal more than those in the first mansions, although not in

such danger, as they begin to understand their peril and there are great hopes of their entering

farther into the castle. I say that they suffer a great deal more, for those in an earlier stage are like

deaf-mutes and are not so distressed at being unable to speak, while the others, who can hear but

cannot talk, find it much harder. At the same time, it is better not to be deaf, and a decided

advantage to hear what is said to us.

4. These souls hear our Lord calling them, for as they approach nearer to where His Majesty

dwells He proves a loving Neighbour, though they may still be engaged in the amusements and

business, the pleasures and vanities of this world. While in this state we continually fall into sin

and rise again, for the creatures amongst whom we dwell are so venomous, so vicious, and so

dangerous, that it is almost impossible to avoid being tripped up by them. Yet such are the pity

and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His

company, that in one way or another He never ceases calling us to Him. So sweet is His voice,

that the poor soul is disconsolate at being unable to follow His bidding at once, and therefore, as

I said, suffers more than if it could not hear Him.

5. I do not mean that divine communications and inspirations received in this mansion are

the same as those I shall describe later on; God here speaks to souls through words uttered by

pious people, by sermons or good books, and in many other such ways. Sometimes He calls souls

by means of sickness or troubles, or by some truth He teaches them during prayer, for tepid as

they may be in seeking Him, yet God holds them very dear.

6. Do not think lightly, sisters, of this first grace, nor be downcast if you have not responded

immediately to Our Lord’s voice, for His Majesty is willing to wait for us many a day and even

many a year, especially when He sees perseverance and good desires in our hearts. Perseverance

is the first essential; with this we are sure to profit greatly. However, the devils now fiercely assault

“the soul in a thousand different ways: it suffers more than ever, because formerly it was mute and

| Life, ch. xi-xiit, Way of Perf. ch. xx.-xxix.

29 St. Teresa of Avila

deaf, or at least could hear very little, and offered but feeble resistance, like one who has almost

lost all hope of victory.

7. Here, however, the understanding being more vigilant and the powers more on the alert,

we cannot avoid hearing the fighting and cannonading around us. For now the devils set on us the

reptiles, that is to say, thoughts about the world and its joys which they picture as unending; they

remind us of the high esteem men held us in, of our friends and relations; they tell us how the

penances which souls in this mansion always begin to wish to perform would injure our health:

in fine, the evil spirits place a thousand impediments in the way.

8. O Jesus! What turmoil the devils cause in the poor soul! How unhappy it feels, not

knowing whether to go forward or to return to the first mansion! On the other hand, reason shows

it the delusion of overrating worldly things, while faith teaches what alone can satisfy its cravings.

Memory reminds the soul how all earthly joys end, recalling the death of those who lived at ease;

how some died suddenly and were soon forgotten, how others, once so prosperous, are now buried

beneath the ground and men pass by the graves where they lie, the prey of worms,” while the

mind recalls many other such incidents.

9. The will inclines to love Our Lord and longs to make some return to Him Who is so

amiable, and Who has given so many proofs of His love, especially by His constant presence with

the soul, which this faithful Lover never quits, ever accompanying it and giving it life and being.

The understanding aids by showing that however many years life might last, no one could ever

wish for a better friend than God; that the world is full of falsehood, and that the worldly pleasures

pictured by the devil to the mind were but troubles and cares and annoyances in disguise.

10. Reason convinces the soul that as outside its interior castle are found neither peace nor

security, it should cease to seek another home abroad, its own being full of riches that it can enjoy

at will. Besides, it is not every one who, like itself, possesses all he needs within his own dwelling,

and above all, such a Host, Who will give it all it can desire, unless, like the prodigal son, it

chooses to go astray and feed with the swine.’ Surely these arguments are strong enough to defeat

the devil’s wiles! But, O my God, how the force of worldly habits and the example of others who

practice them ruin everything! Our faith is so dead that we trust less to its teaching than to what

is visible, though, indeed, we see that worldly lives bring nothing but unhappiness. All this results

from those venomous thoughts I described, which, unless we are very careful, will deform the

soul as the sting of a viper poisons and swells the body.

11. When this happens, great care is evidently needed to cure it, and only God’s signal mercy

prevents its resulting in death. Indeed, the soul passes through severe trials at this time, especially

when the devil perceives from a person’s character and behaviour that she is likely to make very

great progress, for then all hell will league together to force her to turn back. O my Lord! what

need there is here that, by Thy mercy, Thou shouldst prevent the soul from being deluded into

forsaking the good begun! Enlighten it to see that its welfare consists in perseverance in the right

way, and in the withdrawing from bad company.

12. It is of the utmost importance for the beginner to associate with those who lead a spiritual

life,’ and not only with those in the same mansion as herself, but with others who have travelled

farther into the castle, who will aid her greatly and draw her to join them. The soul should firmly

resolve never to submit to defeat, for if the devil sees it staunchly determined to lose life and

sete and all that he can offer, rather than return to the first mansion, he will the sooner leave

it alone.

? “How many, thinking to live long, have been deceived and unexpectedly have been snatched away!

How often hast thou heard that such a one was slain by the sword; another drowned; another, falling

from on high, broke his neck; this man died at the table; that other came to his death while he was at

play... Thus death is the end of all; and man’s life passeth suddenly like a shadow’ (Imitation, bk. 1. ch.

xxiii. 7). The edition of the Imitation known to St. Teresa under the title of Contemptus Mundi was

translated by Luis de Granada, printed at Seville in 1536, at Lisbon in 1542, and at Alcalé in 1548. See

Life, ch. xxxix. 21, note.

* St. Luke xv. 16: “Et cupiebat implere ventrem suum de siliquis quas porci manducabant.

4 Life, ch. vit. 33-37; xvi. 1 2; XXX. 6. Way of Perfection, ch. vi. 1; Vii. 4.

The Second Mansions 23

13. Let the Christian be valiant; let him not be like those who lay down to drink from the

brook when they went to battle (I do not remember when).> Let him resolve to go forth to combat

with the host of demons, and be convinced that there is no better weapon than the cross. I have

already said,° yet it is of such importance that I repeat it here: let no one think on starting of the

reward to be reaped: this would be a very ignoble way of commencing such a large and stately

building. If built on sand it would soon fall down.’ Souls who acted thus would continually suffer

from discouragement and temptations, for in these mansions no manna rains;° farther on, the soul

is pleased with all that comes, because it desires nothing but what God wills.

14. What a farce it is! Here are we, with a thousand obstacles, drawbacks, and imperfections

within ourselves, our virtues so newly born that they have scarcely the strength to act (and God

grant that they exist at all!) yet we are not ashamed to expect sweetness in prayer and to complain

of feeling dryness.”

15. Do not act thus, sisters; embrace the cross your Spouse bore on His shoulders; know that

your motto should be: ‘Most happy she who suffers most if it be for Christ!’!° All else should be

looked upon as secondary: if our Lord give it you, render Him grateful thanks. You may imagine

you would be resolute in enduring external trials if God gave you interior consolations: His

Majesty knows best what is good for us; it is not for us to advise Him how to treat us, for He has

the right to tell us that we know not what we ask.'! Remember, it is of the greatest importance—

the sole aim of one beginning to practice prayer should be to endure trials, and to resolve and

strive to the utmost of her power to conform her own will to the will of God.'? Be certain that in

this consists all the greatest perfection to be attained in the spiritual life, as I will explain later. She

who practices this most perfectly will receive from God the highest reward and is the farthest

advanced on the right road. Do not imagine that we have need of a cabalistic formula or any other

occult or mysterious thing to attain it our whole welfare consists in doing the will of God. If we

start with the false principle of wishing God to follow our will and to lead us in the way we think

best, upon what firm foundation can this spiritual edifice rest?

16. Let us endeavour to do our best: beware of the poisonous reptiles—that is to say, the bad

thoughts and aridities which are often permitted by God to assail and torment us so that we cannot

repel them. Indeed, perchance we feel their sting! He allows this to teach us to be more on our

guard in the future and to see whether we grieve much at offending Him. Therefore if you

occasionally lapse into sin, do not lose heart and cease trying to advance, for God will draw good

even out of our falls, like the merchant who sells theriac, who first takes poison, then the theriac,

to prove the power of his elixir.!> This combat would suffice to teach us to amend our habits if

we realized our failings in no other way, and would show us the injury we receive from a life of

dissipation. Can any evil be greater than that we find at home? What peace can we hope to find

elsewhere, if we have none within us? What friends or kindred can be so close and intimate as the

powers of our soul, which, whether we will or no, must ever bear us company? These seem to

wage war on usas if they knew the harm our vices had wrought them. “Peace, peace be unto you,’

my sisters, as our Lord said, and many a time proclaimed to His Apostles.'* Believe me, if we

neither possess nor strive to obtain this peace at home, we shall never find it abroad.

17. By the blood which our Lord shed for us, I implore those who have not yet begun to enter

into themselves, to stop this warfare: I beg those already started in the right path, not to let the

5 With Gedeon. Jud. vii. 5: ‘Qui lingua lambuerint aquas, sicut solent canes lambete, separabis eos

seorsum.’

6 Life, ch. xi 16.

7 St. Matt. vii. 26, 27: ‘Qui edificavit domum suam super arenam... et fuit ruina illius magna.’

8 Ps. Ixxvii. 24: ‘Pluit illis manna ad manducandum.’ Way of Perf. ch. x. 4.

9 Life, ch. xii. 5.

10 Way of Perf..ch. xvii. 6; xxitt. 1.

11 St. Matt. xx. 22: ‘Nescitis quid petatis.’

12 Way of Perf. ch. xvi. 2. Found. ch. v. 2, 3. Life, ch. tv. II; xi. 20. .

13 A drug greatly in vogue until recent times. It was composed of all the essences supposed to contain

life-giving and life-preserving qualities of animals and plants.

14 St. Luke xxiv. 36. St. John xx. 19.

a4 St Teresa of Aviat

combat turn them back from it. Let them reflect that a relapse is worse than a fall, and see what

ruin it would bring. They should confide in God’s mercy, trusting nothing in themselves; then

they will see how His Majesty will lead them from one mansion to another, and will set them in

a place where these wild beasts can no more touch or annoy them, but will be entirely at their

mercy and merely objects of ridicule. Then, even in this life, they will enjoy a far greater happiness

than they are able even to desire.

18. As I said at the beginning of this work, I have explained elsewhere'? how you should

behave when the devil thus disturbs you. I also told you that the habit of recollection is not to be

gained by force of arms, but with calmness, which will enable you to practice it for a longer space

of time.!® I will say no more now, except that I think it very helpful for those of you who are

beginners to consult persons experienced in such matters, lest you imagine that you are injuring

yourselves by leaving your prayer to perform any necessary duties. This is not the case; our Lord

will direct such things to our profit, although we may have no one to counsel us.'’ The only

remedy for having given up a habit of recollection is to recommence it, otherwise the soul will

continue to lose it more and more every day, and God grant it may realize its danger.

19. You may think, that if it is so very injurious to desist, it would have been better never to

have begun, and to have remained outside the castle. But, as I began by saying, and as God

Himself declares: ‘He that loves danger shall perish by it,’!* and the door by which we must enter

this castle is prayer. Remember, we must get to heaven, and it would be madness to think we

could do so without sometimes retiring into our souls so as to know ourselves, or thinking of our

failings and of what we owe to God, or frequently imploring His mercy. Our Lord also says, “No

man cometh to the Father but by Me’!? (I am not sure whether this quotation is correct, but I think

so), and, ‘He that seeth Me seeth the Father also.’?°

20. If we never look up at Him and reflect on what we owe Him for having died for us, I do

not understand how we can know Him, or perform good deeds in His service. What value is there

in faith without works? and what are they worth if they are not united to the merits of Jesus Christ,

our only good? What would incite us to love our Lord unless we thought of Him? May He give

us grace to understand how much we cost Him; that ‘the servant is not above his lord;’! that we

must toil for Him if we would enjoy His glory; and prayer is a necessity to prevent us from

constantly falling into temptation.”

'5 Life, ch. xi. and xix. 8. Way of Perfection, ch. xxiii. 3.

16 Way of Perf. ch. xix. 3.

17 Way of Perf. ch. xxiii. 3.

'8 Keclus. itt. 27: ‘Qui amat periculum, in illo peribit.’

19 St. John xtv. 6: ‘Nemo venit ad Patrem, nisi per Me.’

20 St. John xiv. 9. ‘Qui videt me, videt et Patrem.’

21 St. Matt. x. 24: ‘Nec servus super dominum suum.’

22 St. Matt. xxvi. 41: ‘Orate ut non intretis in tentationem.’

CHAPTER

TREATS OF THE INSECURITY OF LIFE IN THIS EXILE, HOWEVER HIGH WE MAY BE RAISED, AND

OF HOW WE MUST ALWAYS WALK IN FEAR. CONTAINS SOME GOOD POINTS.

1. Souls in the Third Mansions. 2. Insecurity of this life. 3. Our danger of falling from grace.

4. The Saint bewails her past life. 5. Our Lady’s patronage. 6. Fear necessary even for religious.

7. St. Teresa’s contrition. 8. Characteristics of those in the Third Mansions. 9. The rich young

man in the Gospel. 10. Reason of aridities in prayer. 11. Humility. 12. Tepidity. 13. We must give

all to God. 14. Our debt. 15. Consolations and aridities.

1. As for those who, by the mercy of God, have vanquished in these combats and persevered

until they reached the third mansions, what can we say to them but ‘Blessed is the man that feareth

the Lord’?! It is no small favour from God that I should be able to translate this verse into Spanish

so as to explain its meaning, considering how dense I usually am in such matters. We may well

call these souls blessed, for, as far as we can tell, unless they turn back in their course they are on

the safe road to salvation. Now, my sisters, you see how important it is for them to conquer in

their former struggles, for I am convinced that our Lord will henceforth never cease to keep them

in security of conscience, which is no small boon.

2. lam wrong in saying ‘security,’ for there is no security in this life; understand that in such

cases I always imply: ‘If they do not cease to continue as they have begun.’ What misery to live

in this world! We are like men whose enemies are at the door, who must not lay aside their arms,

even while sleeping or eating, and are always in dread lest the foe should enter the fortress by

some breach in the walls. O my Lord and my all! How canst Thou wish us to prize such a wretched

existence? We could not desist from longing and begging Thee to take us from it, were it not for

the hope of losing it for Thy sake or devoting it entirely to Thy service—and above all because

we know it is Thy will that we should live. Since it is so, ‘Let us die with Thee!’? as St. Thomas

said, for to be away from Thee is but to die again and again, haunted as we are by the dread of

losing Thee for ever!

3. This is why I say, daughters, that we ought to ask our Lord as our boon to grant us one day

to dwell in safety with the Saints, for with such fears, what pleasure can she enjoy whose only

pleasure is to please God? Remember, many Saints have felt this as we do, and were even far

more fervent, yet fell into grave sin, and we cannot be sure that God would stretch forth His hand

to raise us from sin again to do such penance as they performed. This applies to extraordinary

grace.’ Truly, my daughters, I feel such terror as I tell you this, that I know not how to write it,

nor even how to go on living, when I reflect upon it as I very often do. Beg of His Majesty, my

daughters, to abide within me, for otherwise, what security could I feel, after a life so badly spent

as mine has been?

4. Do not grieve at knowing this. I have often seen you troubled when I spoke about it, for

you wish that my past had been a very holy one, in which you are right—indeed, I wish the same

myself. But what can be done, now that I have wasted it entirely through my own fault? I have

no right to complain that God withheld the aid I needed to fulfil your wishes. It is impossible for

me to write this without tears and great shame, when I see that I am explaining these matters to

those capable of teaching me. What a hard task has obedience laid, upon me! God grant that, as I

do it for Him, it may be of some service to you; therefore beg Him to pardon me for my miserable

presumption.

1 Ps. cxi: 1. Beatus vir qui timet Dominum.’

2 St. John xi. 16: “Eamus et nos ut moriamut cum eo.”

3 These last words, in the margin, but in the handwriting of the Saint, were scored through by one of

the censors, but Fr. Luis de Leon wrote underneath, (as he did in other cases) ‘Nothing to be crossed

out.’

26 St. Teresa of Avila

5. His Majesty knows that I have nothing to rely upon but His mercy; as I cannot cancel the

past, I have no other remedy but to flee to Him, and to confide in the merits of His Son and of His

Virgin Mother, whose habit, unworthy as I am, I wear as you do also. Praise Him, then, my

daughters, for making you truly daughters of our Lady, so that you need not blush for my

wickedness as you have such a good Mother. Imitate her; think how great she must be and what

a blessing it is for you to have her for a patroness, since my sins and evil character have brought

no tarnish on the luster of our holy Order.

6. Still I must give you one warning: be not too confident because you are nuns and the

daughters of such a Mother. David was very holy, yet you know what Solomon became.‘

Therefore do not rely on your enclosure, on your penitential life, nor on your continual exercise

of prayer and constant communion with God, nor trust in having left the world or in the idea that

you hold its ways in horror. All this is good, but is not enough, as I have already said, to remove

all fear; therefore meditate on this text and often recall it: ‘Blessed is the man that feareth the

7. I do not recollect what I was saying, and have digressed very much: for when | think of

myself my mind cannot soar to higher things but is like a bird with broken wings; so I will leave

this subject for the present.

8. To return to what I began to explain about the souls which have entered the third mansions.

God has shown them no small favour, but a very great one, in enabling them to pass through the

first difficulties. Thanks to His mercy I believe there are many such people in the world: they are

very desirous not to offend His Majesty even by venial sins, they love penance and spend hours

in meditation, they employ their time well, exercise themselves in works of charity to their

neighbours, are well-ordered in their conversation and dress, and those who own a household

govern it well. This is certainly to be desired, and there appears no reason to forbid their entrance

to the last mansions; nor will our Lord deny it them if they desire it, for this is the right disposition

for receiving all His favours.

9. O Jesus! can any one declare that he does not desire this great blessing, especially after he

has passed through the chief difficulties? No; no one can! We all say we desire it, but there is need

of more than that for the Lord to possess entire dominion over the soul. It is not enough to say so,

any more than it was enough for the young man when our Lord told him what he must do if he

desired to be perfect.° Since I began to speak of these dwelling-rooms I have him constantly

before my mind, for we are exactly like him; this very frequently produces the great dryness we

feel in prayer, though sometimes it proceeds from other causes as well. I am not speaking of

certain interior sufferings which give intolerable pain to many devout souls through no fault of

their own; from these trials, however, our Lord always delivers them with much profit to

themselves. I also except people who suffer from melancholy and other infirmities. But in these

cases, as in all others, we must leave aside the judgments of God.

10. hold that these effects usually result from the first cause I mentioned; such souls know

that nothing would induce them to commit a sin (many of them would not even commit a venial

sin advertently), and that they employ their life and riches well. They cannot, therefore, patiently

endure to be excluded from the presence of our King, Whose vassals they consider themselves,

as indeed they are. An earthly king may have many subjects yet all do not enter his court. Enter

then, enter, my daughters, into your interior; pass beyond the thought of your own petty works,

which are no more, nor even as much, as Christians are bound to perform: let it suffice that you

are God’s servants, do not pursue so much as to catch nothing.’ Think of the saints, who have

entered the Divine Presence, and you will see the difference between them and ourselves.

11. Do not ask for what you do not deserve, nor should we ever think, however much we

may have done for God, that we merit the reward of the saints, for we have offended Him. Oh,

4 St. Teresa wrote ‘Solomon’; Father Gracian corrected ‘Absalom,’ and Fr. Luis de Leon restored the

original text.

5 Ps. cxi. 1

6 Matt. xix. 21

7 Proverbially, like ‘having too many irons in the fire.’

humility, humility! I know not why, but I am always tempted to think that persons who complain

so much of aridities must be a little wanting in this virtue. However, I am not speaking of severe

interior sufferings, which are far worse than a want of devotion.

12. Let us try ourselves, my sisters, or let our Lord try us; He knows well how to do so

(although we often pretend to misunderstand Him). We will now speak of these well-ordered

souls. Let us consider what they do for God and we shall see at once what little right we have to

murmur against His Majesty. If we turn our backs on Him and go away sorrowfully like the youth

in the Gospel® when He tells us what to do to be perfect, what can God do? for He must proportion

the reward to our love for Him. This love, my daughters, must not be the fabric of our imagination;

we must prove it by our works. Yet do not suppose that our Lord has need of any works of ours;

He only expels us to manifest our goodwill.’

13. It seems to us we have done everything by taking the religious habit of our own will, and

renouncing worldly things and all our possessions for God (although they may have been but the

nets of St. Peter,!° yet they seemed much to us, for they were our all). This is an excellent

disposition: if we continue in it and do not return, even in desire, to the company of the reptiles

of the first rooms, doubtless, by persevering in this poverty and detachment of soul, we shall

obtain all for which we strive. But, mark this—it must be on one condition—that we ‘hold

ourselves for unprofitable servants,’!' as we are told either by St. Paul or by Christ, and that we

do not consider that our Lord is bound to grant us any favours, but that, as we have received more

from Him, we are the deeper in His debt.

14. How little is all we can do for so generous a God, Who died for us, Who created us, Who

gives us being, that we should not think ourselves happy to be able to acquit ourselves of part of

the debt we owe Him for having served us, without asking Him for fresh mercies and favours? I

am loath to use this expression, yet so it is, for He did nothing else during the whole time He lived

in this world but serve us.

15. Think well my daughters, over some of the points I have treated, although confusedly,

for I do not know how to explain them better. Our Lord will make you understand them, that you

may reap humility from your dryness, instead of the disquietude the devil strives to cause by it. I

believe that where true humility exists, although God should never bestow consolations, yet He

gives a peace and resignation which make the soul happier than are others with sensible devotion.

These consolations, as you have read, are often given by the Divine Majesty to the weakest souls

who, I suppose would not exchange them for the fortitude of Christians serving God in aridities:

we love consolations better than the cross! Do Thou, O Lord, Who knowest all truth, so prove us

that we may know ourselves.

CHAPTER II.

CONTINUES THE SAME SUBJECT AND SPEAKS OF ARIDITIES IN PRAYER AND THEIR RESULTS:

OF THE NECESSITY OF TRYING OURSELVES AND HOW OUR LORD PROVES THOSE WHO ARE IN

THESE MANSIONS.

1. Imperfections of dwellers in the first three mansions. 2. Our trials show us our weakness.

3. Humility learnt by our faults. 4. Love of money. 5. Liberty of spirit. 6. On bearing contempt.

7. Detachment proved by trials. 8. Virtue and humility are the essentials. 9. Perfection requires

detachment. 10. We should try to make rapid progress. 11. Leave our cares in God’s hands. 12.

Humility more necessary than corporal penances. 13. Consolations rarely received until the fourth

mansions. 14. Advantages of hearing of them. 15. Perfection consists in love, not in reward. 16.

St. Teresa’s joy at seeing other souls favoured. 17. These graces should be striven for. 18.

Obedience and direction, 19. Misguided zeal for others.

8 St. Mark. x. 22. Way of Perf. ch. xvit. 5.

9 Relix. 15.

10 St. Matt. iv. 20: ‘Relictis retibus secuti sunt eum.’

11 St. Luke xvii. 10: Servi inutiles sumus: quod debuimus facere fecimus.’

28___—St. TeresaofAvila

1. [HAVE known some, in fact, I may say numerous souls, who have reached this state, and

for many years lived, apparently, a regular and well-ordered life, both of body and mind. It would

seem that they must have gained the mastery over this world, or at least be extremely detached

from it, yet if His Majesty sends very moderate trials they become so disturbed and disheartened

as not only to astonish but to make me anxious about them. Advice is useless; having practiced

virtue for so long they think themselves capable of teaching it, and believe that they have abundant

reason to feel miserable.

2. The only way to help them is to compassionate their troubles;'* indeed, one cannot but

feel sorry at seeing people in such an unhappy state. They must not be argued with, for they are

convinced they suffer only for God’s sake, and cannot be made to understand they are acting

imperfectly, which is a further error in persons so far advanced. No wonder that they should feel

these trials for a time, but I think they ought speedily to overcome their concern about such

matters. God, wishing His elect to realize their own misery, often temporarily withdraws His

favours: no more is needed to prove to us in a very short time what we really are.'°

3. Souls soon learn in this way; they perceive their faults very clearly, and sometimes the

discovery of how quickly they are overcome by but slight earthly trials is more painful than the

subtraction of God’s sensible favours. I consider that God thus shows them great mercy, for

though their behaviour may be faulty, yet they gain greatly in humility. Not so with the people of

whom I first spoke; they believe their conduct is saintly, and wish others to agree with them. I

will give you some examples which will help us to understand and to try ourselves, without

waiting for God to try us, since it would be far better to have prepared and examined ourselves

beforehand.

4. A rich man, without son or heir, loses part of his property,’ but still has more than enough

to keep himself and his household. If this misfortune grieves and disquiets him as though he were

left to beg his bread, how can our Lord ask him to give up all things for His sake? This man will

tell you he regrets losing his money because he wished to bestow it on the poor.

5. I believe His Majesty would prefer me to conform to His will, and keep peace of soul

while attending to my interests, to such charity as this. If this person cannot resign himself because

God has not raised him so high in virtue, well and good: let him know that he is wanting in liberty

of spirit; let him beg our Lord to grant it him, and be rightly disposed to receive it. Another person

has more than sufficient means to live on, when an opportunity occurs for acquiring more

property: if it is offered him, by all means let him accept it; but if he must go out of his way to

obtain it and then continues working to gain more and more—however good his intention may

be (and it must be good, for I am speaking of people who lead prayerful and good lives), he cannot

possibly enter the mansions near the King.

6. Something of the same sort happens if such people meet with contempt or want of due

respect. God often gives them grace to bear it well, as He loves to see virtue upheld in public, and

will not have it condemned in those who practice it, or else because these persons have served

Him faithfully, and He, our supreme Good, is exceedingly good to us all; nevertheless, these

persons are disturbed, and cannot overcome or get rid of the feeling for some time.!> Alas! have

they not long meditated on the pains our Lord endured and how well it is for us to suffer, and

have even longed to do so? They wish every one were as virtuous as they are; and God grant they

do not consider other people to blame for their troubles and attribute merit to themselves!

7. You may think, my daughters, that I have wandered from the subject, for all this does not

concern you: nothing of the sort occurs to us here, where we neither own nor wish for any

property, nor endeavour to gain it, and no one does us any wrong. The instances I have mentioned

do not coincide exactly, yet conclusions applicable to us may be drawn from them, which it would

be neither well nor necessary to state. These will teach you whether you are really detached from

12 See letter concerning Francisco de Salcedo. Nov. 1576. Vol. II.

13 Way of Perf. ch, xxxviti. 7.

4 Way of Perf. ch, xxxviti, 10. Concep. ch. it. 11, 12. Life, xi. 3.

15 Way of Perf. ch. xxxviii. 12.

The Third Mansions 29

all you have left; trifling occasions often occur, although perhaps not quite of the same kind, by

which you can prove to yourselves whether you have obtained the mastery over your passions.

8. Believe me, the question is not whether we wear the religious habit or not, but whether we

practice the virtues and submit our will in all things to the will of God. The object of our life must

be to do what He requires of us: let us not ask that our will may be done, but His. If we have not

yet attained to this, let us be humble, as I said above. Humility is the ointment for our wounds; if

we have it, although perhaps He may defer His coming for a time, God, Who is our Physician,

will come and heal us.

9. The penances performed by the persons I spoke of are as well regulated as their life, which

they value very highly because they wish to serve our Lord with it—in which there is nothing to

blame—-so they are very discreet in their mortifications lest they should injure their health. Never

fear they will kill themselves: they are far too sensible! Their love is not strong enough to

overcome their reason; | wish it were—that they might not be content to creep on their way to

God: a pace that will never bring them to their journey’s end!

10. We seem to ourselves to be making progress, yet we become weary, for, believe me, we

are walking through a mist; it will be fortunate if we do not lose ourselves. Do you think, my

daughters, if we could travel from one country to another in eight days, that it would be well to

spend a year on the journey, through wind, snow, and inundations and over bad roads?'® Would

it not be better to get it over at once, for it is full of dangers and serpents? Oh, how many striking

instances could I give you of this! God grant that I have passed beyond this state myself: often I

think that I have not.

11. All things obstruct us while prudence rules our actions; we are afraid of everything and

therefore fear to make progress—as if we could reach the inner chambers while others make the

journey for us! As this is impossible, sisters, for the love of God let us exert ourselves, and leave

our reason and our fears in His hands, paying no attention to the weaknesses of nature which

might retard us. Let our Superiors, to whom the charge belongs, look after our bodies; let our only

care be to hasten to our Lord’s presence—for though there are few or no indulgences to be

obtained here, yet, regard for health might mislead us and it would be none the better for our care,

as I know well.

12. I know, too, that our bodies are not the chief factors in the work we have before us; they

are accessory: extreme humility is the principal point. It is the want of this, I believe, that stops

people’s progress. It may seem that we have made but little way: we should believe that is the

case, and that our sisters are advancing much more rapidly than we are. Not only should we wish

others to consider us the worst of all; we should endeavour to make them think so. If we act in

this manner, our soul will do well; otherwise we shall make no progress and shall always remain

the prey to a thousand troubles and miseries. The way will be difficult and wearisome without

self-renunciation, weighed down as we are by the burden and frailties of human nature, which are

no longer felt in the more interior mansions.

13. In these third mansions the Lord never fails to repay our services, both as a just and even

as a merciful God, Who always bestows on us far more than we deserve, giving us greater

happiness than could be obtained from any earthly pleasures and amusements, I think He grants

few consolations here, except, perhaps, occasionally to entice us to prepare ourselves to enter the

last mansions by showing us their contents. There may appear to you to be no difference except

in name between sensible devotion, and consolations and you may ask why I distinguish them. I

think there is a very great difference, but I may be mistaken.

14. This will be best explained while writing of the fourth mansion, which comes next, when

I must speak of the consolations received there from our Lord. The subject may appear futile, yet

may prove useful by urging souls who know what each mansion contains to strive to enter the

best. It will solace those whom God has advanced so far; others, who thought they had reached

the summit, willbe abashed, yet if they are humble they will be led to thank God.

16 St. Teresa very probably had in her mind her journey, to make a foundation at Seville, when the

boat, which was crossing the Guadalquivir, narrowly escaped being carried down the river by the current.

Found. ch. xxiv, 6

30 St. Teresa of Avila

15. Those who do not receive these consolations may feel a despondency that is uncalled for,

since perfection does not consist in consolation but in greater love; our reward will be in

proportion to this, and to the justice and sincerity of our actions. Perhaps you wonder, then, why

I treat of these interior favours and their nature. I do not know; ask him who bade me write this. I

must obey Superiors, not argue with them, which I have no right to do.

16. I assure you that when I had neither received these favours,'’ nor understood them by

experience, or ever expected to (and rightly so, for I should have felt reassured if I had known or

even conjectured that I was pleasing to God in any way), yet when I read of the mercies and

consolations that our Lord grants to His servants, I was delighted and praised Him fervently. If

such as myself acted thus, how much more would the humble and good glorify Him! J think it is

worth while to explain these subjects and show what consolations and delights we lose through

our own fault, if only for the sake of moving a single soul to praise God once.

17. When these joys are from God they come laden with love and strength, which aid the

soul on its way and increase its good works and virtues. Do not imagine that it is unimportant

whether you try to obtain these graces or no; if you are not to blame, the Lord is just: what He

refuses in one way, His Majesty will give you in another, as He knows how; His secret ways are

very mysterious, and doubtless He will do what is best for you.

18. Souls who by God’s mercy are brought so far (which, as I said, is no small mercy, for

they are likely to ascend still higher) will be greatly benefited by practicing prompt obedience.

Even if they are not in the religious state, it would be well if they, like certain other people, were

to take a director,!® so as never to follow their own will, which is the cause of most of our ills.

They should not choose one of their own turn of mind!” (as the saying goes), who is over prudent

in his actions, but should select one thoroughly detached from worldly things; it is very helpful to

consult a person who has learnt and can teach this. It is encouraging to see that trials which seemed

to us impossible to submit to are possible to others, and that they bear them sweetly. Their flight

makes us try to soar, like nestlings taught by the elder birds, who, though they cannot fly far at

first, little by little imitate their parents: I know the great benefit of this. However determined such

persons may be not to offend our Lord, they must not expose themselves to temptation: they are

still near the first mansions to which they might easily return. Their strength is not yet established

on a solid foundation like that of souls exercised in sufferings, who know how little cause there

is to fear the tempests of this world and care nothing for its pleasures: beginners might succumb

before any severe trial. Some great persecution, such as the devil knows how to raise to injure us,

might make beginners turn back; while zealously trying to withdraw others from sin they might

succumb to the attacks made upon them.

19. Let us look at our own faults, and not at other persons’. People who are extremely correct

themselves are often shocked at everything they see;?” however, we might often learn a great deal

that is essential from the very persons whom we censure. Our exterior comportment and manners

may be better—this is well enough, but not of the first importance. We ought not to insist on every

one following in our footsteps, nor to take upon ourselves to give instructions in spirituality when,

perhaps, we do not even know what it is. Zeal for the good of souls, though given us by God, may

often lead us astray, sisters; it is best to keep our rule, which bids us ever to live in silence and in

hope.’ Our Lord will care for the souls belonging to Him; and if we beg His Majesty to do so,

by His grace we shall be able to aid them greatly. May He be for ever blessed!

17 Life, ch. xii. 2. Rel. vii. 3.

18 Life. ch. xiti. 29.

19 Rel. vit. 18.

20 Way of Perf. ch. vit. 6. Castle, M. I. ch. ii. 20, 21.

21 Tsa. xxx. 15: ‘In silentio et in spe erit fortitudo vestra.’ Rule Sec. 13.

CHAPTER I.

HOW SWEETNESS AND TENDERNESS IN PRAYER DIFFER FROM CONSOLATIONS. EXPLAINS HOW

ADVANTAGEOUS IT WAS FOR ST. TERESA TO COMPREHEND THAT THE IMAGINATION AND THE

UNDERSTANDING ARE NOT THE SAME THING. THIS CHAPTER IS USEFUL FOR THOSE WHOSE

THOUGHTS WANDER MUCH DURING PRAYER.

1. Graces received in this mansion. 2. Mystic favours. 3. Temptations bring humility and

merit. 4. Sensible devotion and natural joys. 5. Sweetness in devotion. 6. St. Teresa’s experience

of it. 7. Love of God, and how to foster it. 8. Distractions. 9. They do not destroy divine union.

10. St. Teresa’s physical distractions. 11. How to treat distractions. 12. They should be

disregarded. 13. Self-knowledge necessary.

1. Now that I commence writing about the fourth mansions, it is requisite, as I said,' to

commend myself to the Holy Ghost and to beg Him henceforth to speak for me, that I may be

enabled to treat these matters intelligibly. Henceforth they begin to be supernatural and it will be

most difficult to speak clearly about them,” unless His Majesty undertakes it for me, as He did

when I explained the subject (as far as I understood it) somewhat about fourteen years ago.* I

believe I now possess more light about the favours God grants some souls, but that is different

from being able to elucidate them.* May His Majesty enable me to do so if it would be useful, but

not otherwise.

2. As these mansions are nearer the King’s dwelling they are very beautiful, and so subtle

are the things seen and heard in them, that, as those tell us who have tried to do so, the mind

cannot give a lucid idea of them to those inexperienced in the matter. People who have enjoyed

these favours, especially if it was to any great extent, will easily comprehend me.

3. Apparently a person must have dwelt for a long time in the former mansions before

entering these; although in ordinary cases the soul must have been in the last one spoken of, yet,

as you must often have heard, there is no fixed rule, for God gives when, how, and to whom He

wills*—the goods are His own, and His choice wrongs no one.° The poisonous reptiles rarely

come into these rooms, and, if they enter, do more good than harm. I think it is far better for them

to get in and make war on the soul in this state of prayer; were it not tempted, the devil might

sometimes deceive it about divine consolations, thus injuring it far more. Besides, the soul would

benefit less, because all occasions of gaining merit would be withdrawn, were it left continually

1 First Mansions, ch. i. 1.

2 There are two kinds of contemplation: acquired or natural, and infused or supernatural. In their

widest sense, including many remarkable phenomena of Natural religion, and, of course, the most

wonderful manifestations recorded in the Old Testament, they form the system called Mysticism and are

the proper object of Mystical theology. Natural or acquited contemplation is based upon an idealistic turn

of mind which enables the soul to gaze upon the Godhead (simple gaze, as St. Teresa calls it) without

approaching Him by the laborious process of reasoning, and in so doing embraces Him with its affective

powers; like a person who, devoid of technical skill, takes in and is enamoured by, the beauty of a painting.

Infused contemplation is the highest act of the Gifts of the Holy Ghost of Knowledge and Wisdom. It

is often impossible, nor is it always essential, to determine where acquired contemplation ends and infused

contemplation begins. But it should be borne in mind that both the one and the other ate operations and

not merely a passive state or mere fruition. Even the highest form of contemplation, the Beatific Vision,

is a supernatural act of the soul, an operation of unending duration. A ship moved by a gentle breeze 1s

rightly said to be actually sailing though the rowers are at rest.

3 Life, ch. xii. 11.

4 Life, ch. xvii. 7.

5 Philippus a SS. Trinitate, Summa Tleologie Mystica, pars iii. tract. i. disc. iti. art. 2. Life, ch. xv. 11,

xxii. 22, 23. Way of Perf. ch. xvi. 4, xli. 2. Concep. ch. v. 3.

6S, Matt. xx. 15: ‘Aut non licet mihi quod volo faceter’

32__St. Teresa of Avila

absorbed in God. I am not confident that this absorption is genuine when it always remains in the

same state, nor does it appear to me possible for the Holy Ghost to dwell constantly within us, to

the same extent, during our earthly exile.

4. I will now describe, as I promised, the difference between sweetness in prayer and spiritual

consolations. It appears to me that what we acquire for ourselves in meditation and petitions to

our Lord may be termed ‘sweetness in devotion.”’ It is natural, although ultimately aided by the

grace of God. I must be understood to imply this in all I say, for we can do nothing without Him.

This sweetness arises principally from the good work we perform, and appears to result from our

labours: well may we feel happy at having thus spent our time. We shall find, on consideration,

that many temporal matters give us the same pleasure—such as unexpectedly coming into a large

fortune, suddenly meeting with a dearly-loved friend, or succeeding in any important or

influential affair which makes a sensation in the world. Again, it would be felt by one who had

been told her husband, brother, or son was dead, and who saw him return to her alive. I have seen

people weep from such happiness, as I have done myself. I consider both these joys and those we

feel in religious matters to be natural ones. Although there is nothing wrong about the former, yet

those produced by devotion spring from a more noble source—in short, they begin in ourselves

and end in God. Spiritual consolations, on the contrary, arise from God, and our nature feels them

and rejoices as keenly in them, and indeed far more keenly, than in the others I described.

5. O Jesus! how I wish I could elucidate this point! It seems to me that I can perfectly

distinguish the difference between the two joys, yet I have not the skill to make myself

understood; may God give it me! I remember a verse we say at Prime at the end of the final Psalm;

the last words are: ‘Cum dilatasti cor meum’—‘ When Thou didst dilate my heart:’ To those with

much experience, this suffices to show the difference between sweetness in prayer and spiritual

consolations; other people will require more explanation. The sensible devotion I mentioned does

not dilate the heart, but generally appears to narrow it slightly; although joyful at seeing herself

work for God, yet such a person sheds tears of sorrow which seem partly produced by the

passions. I know little about the passions of the soul, or I could write of them more clearly and

could better define what comes from the sensitive disposition and what is natural, having passed

through this state myself, but I am very stupid. Knowledge and learning are a great advantage to

every one.

6. My own experience of this delight and sweetness in meditation was that when I began to

weep over the Passion I could not stop until I had a severe headache;? the same thing occurred

when I grieved over my sins: this was a great grace from our Lord. I do not intend to inquire now

which of these states of prayer is the better, but I wish I knew how to explain the difference

between the two. In that of which I speak, the tears and good desires are often partly caused by

the natural disposition, but although this may be the case, yet, as I said, these feelings terminate

in God. Sensible devotion is very desirable if the soul is humble enough to understand that it is

not more holy on account of these sentiments, which cannot always with certainty be ascribed to

charity, and even then are still the gift of God.

7. These feelings of devotion are most common with souls in the first three mansions, who

are nearly always using their understanding and reason in making meditations. This is good for

them, for they have not been given grace for more; they should, however, try occasionally to elicit

some acts such as praising God, rejoicing in His goodness and that He is what He is: let them

desire that He may be honoured and glorified. They must do this as best they can, for it greatly

inflames the will. Let them be very careful, when God gives these sentiments, not to set them

aside in order to finish their accustomed meditation. But, having spoken fully on this subject

7 Way of Perf., ch. xix. 8. Castle, M. iv. ch. ii. 4, The first three mansions of the Interior Castle

correspond with the ‘first water,’ or the prayer of Meditation, explained in ch. xi-xiii. of the Life; the fourth

mansion, ot the prayer of Quiet, with the ‘second water,’ Life, ch. xiv. and xv.; the fifth mansion, or the

prayer of Union, with the ‘third water,’ Life, ch. xvi. and xvii.; and the sixth mansion, ecstasy, etc., with

the ‘fourth water,’ Life, ch. xviit.-xxi.

8 Ps. cxvitt. 32. Way of Perf. ch. xxviii. 11.

9 Life, ch. itt. 1.

The Fourth Mansions 33

elsewhere,!° | will Say no more now. I only wish to warn you that to make rapid progress and to

reach the mansions we wish to enter, it is not so essential to think much as to Jove much: therefore

you must practice whatever most excites you to this. Perhaps we do not know what love is, nor

does this greatly surprise me. Love does not consist in great sweetness of devotion, but in a fervent

determination to strive to please God in all things, in avoiding, as far as possible, all that would

offend Him, and in praying for the increase of the glory and honour of His Son and for the growth

of the Catholic Church. These are the signs of love; do not imagine that it consists in never

thinking of anything but God, and that if your thoughts wander a little all is lost.'!

8. 1, myself, have sometimes been troubled by this turmoil of thoughts. I learnt by experience,

but little more than four years ago, that our thoughts, or it is clearer to call it our imagination, are

not the same thing as the understanding. I questioned a theologian on the subject; he told me it

was the fact, which consoled me not a little. As the understanding is one of the powers of the soul,

it puzzled me to see it so sluggish at times, while, as a rule, the imagination takes flight at once,

so that God alone can control it by so uniting us to Himself’ that we seem, in a manner, detached

from our bodies. It puzzled me to see that while to all appearance the powers of the soul were

occupied with God and recollected in Him, the imagination was wandering elsewhere.

9. Do Thou, O Lord, take into account all that we suffer in this way through our ignorance.

We err in thinking that we need only know that we must keep our thoughts fixed on Thee. We do

not understand that we should consult those better instructed than ourselves, nor are we aware

that there is anything for us to learn. We pass through terrible trials, on account of not

understanding our own nature and take what is not merely harmless, but good, for a grave fault.

This causes the sufferings felt by many people, particularly by the unlearned, who practice prayer.

They complain of interior trials, become melancholy, lose their health, and even give up prayer

altogether for want of recognizing that we have within ourselves as it were, an interior world. We

cannot stop the revolution of the heavens as they rush with velocity upon their course, neither can

we control our imagination. When this wanders we at once imagine that all the powers of the soul

follow it; we think everything is lost, and that the time spent in God’s presence is wasted.

Meanwhile, the soul is perhaps entirely united to Him in the innermost mansions, while the

imagination is in the precincts of the castle, struggling with a thousand wild and venomous

creatures and gaining merit by its warfare. Therefore we need not let ourselves be disturbed, nor

give up prayer, as the devil is striving to persuade us. As a rule, all our anxieties and troubles

come from misunderstanding our own nature.

10. Whilst writing this I am thinking of the loud noise in my head which I mentioned in the

Introduction, and which has made it almost impossible to obey the command given me to write

this. It sounds as if there were a number of rushing waterfalls within my brain, while in other

parts, drowned by the sound of the waters, are the voices of birds singing and whistling. This

tumult is not in my ears, but in the upper part of my head, where, they say, is placed the superior

part of the soul. I have long thought that this must be so because the flight of the spirit seems to

take place from this part with great velocity.'* Please God I may recollect to explain the cause

when writing of the latter mansions, this not being the proper place for it. It may be that God has

sent this suffering in my head to help me to understand the matter, for all this tumult in my brain

does not interfere with my prayer, nor with my speaking to you, but the great calm and love and

desires in my soul remain undisturbed and my mind is clear.

11. How, then, can the superior part of the soul remain undisturbed if it resides in the upper

part of the brain? I cannot account for it, but am sure that | am speaking the truth. This noise

disturbs my prayer when unaccompanied with ecstasy, but when it is ecstatic I do not feel any

pain, however great. I should suffer keenly were I forced to cease praying on account of these

infirmities. We should not be distressed by reason of our thoughts, nor allow ourselves to be

worried by them: if they come from the devil, he will let us alone if we take no notice of them;

and if they are, as often happens, one of the many frailties entailed by Adam’s sin, let us be patient

10 Life, ch. xii. 2-4..

11 Round. ch. v. 2. Way of Perf. ch. xxxi. 6, 12. Life, ch. xv, 16, ch, XXX, 19.

12 Life, ch. xv. 9, 10.

13 Second Relation addressed to Fr. Rodtigo Alvarez.

34 St. Teresa of Avila

and suffer them for the love of God. Likewise, since we must eat and sleep without being able to

avoid it, much to our grief, let us acknowledge that we are human, and long to be where no one

may despise us.!* Sometimes I recall these words, spoken by the Spouse in the Canticle;!> truly

never in our lives have we better reason to say them, for I think no earthly scorn or suffering can

try us so severely as these struggles within our souls. All uneasiness or conflict can be borne while

we have peace in ourselves, as I said; but if, while seeking for rest amidst the thousand trials of

the world—knowing that God has prepared this rest for us—the obstacle is found in ourselves,

the trial must prove painful and almost insufferable.

12. Take us therefore, O Lord, to where these miseries can no longer cause us to be despised,

for sometimes it seems as if they mocked our souls. Even in this life God delivers us from them

when we reach the last mansion, as by His grace I will show you. Everybody is not so violently

distressed and assaulted by these weaknesses as I have been for many years,'® on account of my

wickedness, so that it seems as if I strove to take vengeance on myself.!” Since I suffer so much

in this way, perhaps you may do the same, so I shall continue to explain the subject to you in

different ways, in order to find some means of making it clear. The thing is inevitable, therefore

do not let it disturb or grieve you, but let the mill clack on while we grind our wheat; that is, let

us continue to work with our will and intellect.

13. These troubles annoy us more or less according to the state of our health or in different

circumstances. The poor soul suffers; although not now to blame, it has sinned at other times, and

must be patient. We are so ignorant that what we have read and been told has not sufficed to teach

us to disregard wandering thoughts, therefore I shall not be wasting time in instructing and

consoling you about these trials. However, this will help you but little until God chooses to

enlighten you, and additional measures are needed: His Majesty wishes us to learn by ordinary

means to understand ourselves and to recognize the share taken in these troubles by our wandering

imagination, our nature, and the devil’s temptations, instead of laying all the blame on our souls.

CHAPTER II.

CONTINUES THE SAME SUBJECT, EXPLAINING BY A COMPARISON IN WHAT DIVINE

CONSOLATIONS CONSIST: AND HOW WE OUGHT TO TRY TO PREPARE OURSELVES TO RECEIVE

THEM, WITHOUT ENDEAVOURING TO OBTAIN THEM.

1. Physical results of sensible devotion. 2. Effects of divine consolations. 3. The two

fountains. 4. They symbolize two kinds of prayer. 5. Divine consolations shared by body and

soul. 6. The incense within the soul. 7. Graces received in this prayer. 8. Such favours not to be

sought after.

1. GOD help me! how I have wandered from my subject! I forget what I was speaking about,

for my occupations and ill-health often force me to cease writing until some more suitable time.

The sense will be very disconnected; as my memory is extremely bad and I have no time to read

over what is written, even what I really understand is expressed very vaguely, at least so I fear. I

think I said that spiritual consolations are occasionally connected with the passions. These

feelings of devotion produce fits of sobbing; | have even heard that sometimes they cause a

compression of the chest, and uncontrollable exterior motions violent enough to cause bleeding

at the nose and other painful effects.'*

2. | can say nothing about this, never having experienced anything of the kind myself; but

there appears some cause for comfort in it, because, as I said, all ends in the desire to please God

and to enjoy His presence. What I call divine consolations, or have termed elsewhere the ‘prayer

4 Way of Perf. ch. xxxiti. 8. Life, ch. xxi. S. Rel. ii. 12.

'S According to Fr. Gracian the Saint here refers to Cant. viii. 1: “Et jam me nemo despiciat.’

16 Way of Perf. ch. xvii. 2.

17 Way of Perf. ch, xxxi. 9.

te: clear description of an attack of hysteria with the significant remark that she herself had never

experienced anything of the kind’. (Dr. Goix, quoted by P. Grégoire, La prétendue hystérie de Sainte

Thérése, Lyon, Vitte, 1895, p. 53.)

The Fourth Mansions 35

of quiet,’ is a very different thing, as those will understand who, by the mercy of God, have

experienced them.

3. To make the matter clearer, let us imagine we see two fountains with basins which fill with

water. I can find no simile more appropriate than water by which to explain spiritual things, as I

am very ignorant and have poor wits to help me.!° Besides, I love this element so much that I

have studied it more attentively than other things. God, Who is so great, so wise, has doubtless

hidden secrets in all things He created, which we should greatly benefit by knowing, as those say

who understand such matters. Indeed, I believe that in each smallest creature He has made, though

it be but a tiny ant, there are more wonders than can be comprehended. These two basins are filled

in different ways; the one with water from a distance flowing into it through many pipes and

waterworks, while the other basin is built near the source of the spring itself and fills quite

noiselessly. If the fountain is plentiful, like the one we speak of, after the basin is full the water

overflows in a great stream which flows continually. No machinery is needed here, nor does the

water run through aqueducts.

4. Such is the difference between the two kinds of prayer. The water running through the

aqueducts resembles sensible devotion, which is obtained by meditation. We gain it by our

thoughts, by meditating on created things, and by the labour of our minds; in short, it is the result

of our endeavours, and so makes the commotion I spoke of, while profiting the soul.”° The other

fountain, like divine consolations, receives the water from the source itself, which signifies God:

as usual, when His Majesty wills to bestow on us any supernatural favours, we experience the

greatest peace, calm, and sweetness in the inmost depths of our being; I know neither where nor

how.

5. This joy is not, like earthly happiness, at once felt by the heart; after gradually filling it to

the brim, the delight overflows throughout all the mansions and faculties, until at last it reaches

the body. Therefore, I say it arises from God and ends in ourselves, for whoever experiences it

will find that the whole physical part of our nature shares in this delight and sweetness. While

writing this I have been thinking that the verse ‘Dilatasti cor meum,’ ‘Thou hast dilated my

heart,’”! declares that the heart is dilated. This joy does not appear to me to originate in the heart,

but in some more interior part and, as it were, in the depths of our being. I think this must be the

centre of the soul, as I have since learnt and will explain later on. I discover secrets within us

which often fill me with astonishment: how many more must there be unknown to me! O my

Lord and my God! how stupendous is Thy grandeur! We are like so many foolish peasant lads:

we think we know something of Thee, yet it must be comparatively nothing, for there are

profound secrets even in ourselves of which we know naught. I say “comparatively nothing’ in

proportion with all the secrets hidden within Thee, yet how great are Thy mysteries that we are

acquainted with and can learn even by the study of such of Thy works as we see!”*

6. To return to the verse I quoted, which may help to explain the dilation begun by the

celestial waters in the depths of our being. They appear to dilate and enlarge us internally, and

benefit us in an inexplicable manner, nor does even the soul itself understand what it receives. It

is conscious of what may be described as a certain fragrance, as if within its inmost depths were

a brazier sprinkled with sweet perfumes. Although the spirit neither sees the flame nor knows

where it is, yet it is penetrated by the warmth, and scented fumes, which are even sometimes

perceived by the body. Understand me, the soul does not feel any real heat or scent, but someth ing

far more subtle, which I use this metaphor to explain. Let those who have never experienced it

believe that it really occurs to others: the soul is conscious of it and feels it more distinctly than

can be expressed. It is not a thing we can fancy or gain by anything we can do; clearly it does not

arise from the base coin of human nature, but from the most pure gold of Divine Wisdom. I

believe that in this case the powers of the soul are not united to God, but are absorbed and

19 Way of Perf..ch. xix. 5; also St. John of the Cross, Ascent of Mount Carmel, bk. ii, ch. xiv, 2, and

xxi. 3.

20 Life, ch. x. 2.

21 Ps, cxviii. 32. Life, ch. xvit. 14,

22 Life, ch. xiv. 9. Way of Perf. ch. xxvitt. 11.

36 St. Teresa of Avila

astounded at the marvel before them. I may possibly be contradicting what I wrote elsewhere;**

nor would this be surprising, for it was done about fifteen years ago, and perhaps God has given

me since then a clearer insight into the matter. I may be entirely mistaken on the subject, both

then and now, but never do I willfully say what is untrue. No; by the mercy of God, I would rather

die a thousand times than tell a falsehood: I speak of the matter as I understand it. I believe that

in this case the will must in some way be united with that of God. The after effects on the soul,

and the subsequent behaviour of the person, show whether this prayer was genuine or no: this is

the best crucible by which to test it.

7. Our Lord bestows a signal grace on the soul if it realizes how great is this favour, and

another greater still if it does not turn back on the right road. You are longing, my daughters, to

enter into this state of prayer at once, and you are right, for, as I said, the soul cannot understand

the value of the graces there bestowed by God upon it, nor the love which draws Him ever closer

to it: we should certainly desire to learn how to obtain this favour. I will tell you what I know

about it, setting aside certain cases in which God bestows these graces for no other reason than

His own choice, into which we have no right to enquire.

8. Practice what I advised in the preceding mansions, then—humility, humility! for God lets

Himself be vanquished by this and grants us all we ask.”4 The first proof”? that you possess

humility is that you neither think you now deserve these graces and consolations from God, nor

that you ever will as long as you live. You ask me: ‘How shall we receive them, if we do not try

to gain them?’ I answer, that there is no surer way to obtain them than the one I have told you,

therefore make no efforts to acquire them, for the following reasons. The first is, that the chief

means of obtaining them is to love God without self-interest. The second, that it is a slight lack of

humility to think that our wretched services can win so great a reward. The third, that the real

preparation for them is to desire to suffer and imitate our Lord, rather than to receive consolations,

for indeed we have all offended Him. The fourth reason is, that His Majesty has not promised to

give us these favours in the same way as He has bound Himself to bestow eternal glory on us if

we keep His commandments. We can be saved without these special graces; He sees better than

we do what is best for us and which of us love Him sincerely. I know for a certain truth, being

acquainted with some who walk by the way of love (and therefore only seek to serve Jesus Christ

crucified), that not only they neither ask for nor desire consolation, but they even beg Him not to

give it them during this life: this is a fact. Fifthly, we should but labour in vain: this water does

not flow through aqueducts, like that we first spoke of, and if the spring does not afford it, in vain

shall we toil to obtain it. I mean, that though we may meditate and try our hardest, and though we

shed tears to gain it, we cannot make this water flow. God alone gives it to whom He chooses,

and often when the soul is least thinking of it. We are His, sisters, let Him do what He will with

us, and lead us where He will. If we are really humble and annihilate ourselves, not only in our

imagination (which often deceives us), but if we truly detach ourselves from all things, our Lord

will not only grant us these favours but many others that we do not know even how to desire. May

He be for ever praised and blessed! Amen.

3 Life, ch. xiv. 3: “The faculties are not lost, neither are they asleep; the will alone is occupied in such

a way that without knowing how it has become a captive it gives a simple consent to become the prisoner

of God.’ Ibid. § 4: ‘The other two faculties help the will that it may render itself capable of the fruition of

so gteat a good; nevertheless, it occasionally happens even when the will is in union that they hinder it

very much.’ See also Way of Perf. ch. xxxi. 8.

24 Way of Perf. ch. xvi. i. Life, ch. xxii. 16.

25 Philippus a SS. Trinitate, lc. art. 3.

The Fourth Mansions 37

CHAPTER II.

OF THE PRAYER OF RECOLLECTION WHICH GOD GENERALLY GIVES THE SOUL BEFORE

GRANTING IT THAT LAST DESCRIBED. ITS EFFECTS: ALSO THOSE OF THE PRAYER OF DIVINE

CONSOLATIONS DESCRIBED IN THE LAST CHAPTER.

1. The Prayer of recollection compared to the inhabitants of the castle. 2. The Shepherd

recalls His flock into the castle. 3. This recollection supernatural. 4. It prepares us for higher

favours. 5. The mind must act until God calls it to recollection by love. 6. The soul should here

abandon itself into God’s hands. 7. The prayer of recollection, and distractions in Prayer. 8.

Liberty of spirit gained by consolations. 9. The soul must be watchful. 10. The devil specially

tempts such souls. 11. False trances and raptures. 12. How to treat those deluded in this way. 13.

Risks of delusion in this mansion.

1. THE effects of divine consolations are very numerous: before describing them, | will speak

of another kind of prayer which usually precedes them. I need not say much on this subject, having

written about it elsewhere.”° This is a kind of recollection which, I believe, is supernatural. There

is no occasion to retire nor to shut the eyes, nor does it depend on anything exterior; involuntarily

the eyes suddenly close and solitude is found. Without any labour of one’s own, the temple of

which I spoke is reared for the soul in which to pray: the senses and exterior surroundings appear

to lose their hold, while the spirit gradually regains its lost sovereignty. Some say the soul enters

into itself; others, that it rises above itself.?” I can say nothing about these terms, but had better

speak of the subject as I understand it. You will probably grasp my meaning, although, perhaps,

I may be the only person who understands it. Let us imagine that the senses and powers of the

soul (which I compared in my allegory to the inhabitants of the castle) have fled and joined the

enemy outside. After long days and years of absence, perceiving how great has been their loss,

they return to the neighborhood of the castle, but cannot manage to re-enter it, for their evil habits

are hard to break off; still, they are no longer traitors, and they wander about outside.

2. The King, Who holds His court within it, sees their good will, and out of His great mercy

desires them to return to Him. Like a good Shepherd, He plays so sweetly on His pipe, that

although scarcely hearing it they recognize His call and no longer wander, but return, like lost

sheep, to the mansions. So strong is this Pastor’s power over His flock, that they abandon the

worldly cares which misled them and re-enter the castle.

3. I think I never put this matter so clearly before. To seek God within ourselves avails us far

more than to look for Him amongst creatures; Saint Augustine tells us how he found the Almighty

26 Life, ch. xiv. 2. The Saint says in the second chapter of this mansion, § 5, and also in letters dated

Dec. 7, 1577 (Vol. IT) and Jan. 14, 1580, that when writing the Interior Castle she had more experience in

spiritual things than when she composed her former works. This is fully borne out by the present chapter.

In the corresponding patt of her Life she practically confounded the prayer of recollection with the prayer

of quiet (the second state of the soul). Likewise, in the Way of Perfection, ch. xxviii., she speaks of but

one kind of prayer of recollection and then passes on to the prayer of quiet. Here, however, she mentions

a second form of the prayer of recollection. See Philippus a SS. Trinitate, pars int. tract. 1, disc. iit. art. 1,

De otatione recollectionis’ (page 81 of the third vol. of the edition of 1874); ‘de secundo modo

recollectionis’ (ibid. p. 82.); and art. 2: De oratione quietis’ (ibid. p. 84.) Antonius a Spiritu Sancto, Direct.

Mystic. tract. iv. n. 78: Duo sunt hujus recollectionis modi, primus quidem activus [reference to the Way

of Perfection, Lc], secundus autem passivus, [reference to this chapter of the Fourth Mansion].’ The

former is not supernatural, in the sense that with special grace from above it can be acquired; the second

is altogether supernatural and more like gratuitous grace (ibid. no. 80 and 81). On the meaning of

‘Solitude,’ ‘Silence,’ etc., see Anton. a Sp. S. Lc., tract. 1, n. 78-82.

27 The edition of Burgos (vol. iv, P. 59) refers appropriately to the following passage in the Tercer

Abecedatio (See Life, ch. iv, 8) by the Franciscan friar Francisco de Osuna, a work which exercised a

profound influence on St. Teresa: Entering within oneself, and rising above oneself, are the two principal

points in this exercise, those which, above all others, one ought to strive after, and which give the highest

satisfaction to the soul. There is less labour in entering within oneself than in rising above oneself and

therefore it appeats to me that when the soul is ready and fit for either, you ought to do the former,

because the other will follow without any effort, and will be all the more pure and spiritual; however,

follow what course your soul prefers as this will bring you more grace and benefit,’ (I'r. ix, ch, vitt).

38 St. Teresa of Avila

within his own soul, after having long sought for Him elsewhere.”* This recollection helps us

greatly when God bestows it upon us. But do not fancy you can gain it by thinking of God

dwelling within you, or by imagining Him as present in your soul: this is a good practice and an

excellent kind of meditation, for it is founded on the fact that God resides within us;”° it is not,

however, the prayer of recollection, for by the divine assistance every one can practice it, but what

I mean is quite a different thing. Sometimes, before they have begun to think of God, the powers

of the soul find themselves within the castle. I know not by what means they entered, nor how

they heard the Shepherd’s pipe; the ears perceived no sound but the soul is keenly conscious of a

delicious sense of recollection experienced by those who enjoy this favour, which I cannot

describe more clearly.

4, I think I read somewhere*® that the soul is then like a tortoise or sea-urchin, which retreats

into itself. Those who said this no doubt understood what they were talking about; but these

creatures can withdraw into themselves at will, while here it is not in our power to retire into

ourselves, unless God gives us the grace. In my opinion, His Majesty only bestows this favour on

those who have renounced the world, in desire at least, if their state of life does not permit their

doing so in fact. He thus specially calls them to devote themselves to spiritual things; if they allow

Him power to at freely He will bestow still greater graces on those whom He thus begins calling

to a higher life. Those who enjoy this recollection should thank God fervently: it is of the highest

importance for them to realize the value of this favour, gratitude for which would prepare them

to receive still more signal graces. Some books advise that as a preparation for hearing what our

Lord may say to us we should keep our minds at rest, waiting to see what He will work in our

souls.3! But unless His Majesty has begun to suspend our faculties, I cannot understand how we

are to stop thinking, without doing ourselves more harm than good. This point has been much

debated by those learned in spiritual matters; I confess my want of humility in having been unable

to yield to their opinion.*”

5. Some one told me of a certain book written on the subject by the saintly Friar Peter of

Alcantara (as I think I may justly call him); I should have submitted to his decision, knowing that

he was competent to judge, but on reading it I found he agreed with me that the mind must act

until called to recollection by love, although he stated it in other words.** Possibly I may be

28 Some editors of the Interior Castle think that St. Teresa refers to the following passage taken from

the Confessions of St. Augustine: “Too late have I loved Thee, O Beauty, ever ancient yet ever new! too

late have I loved Thee! And behold, Thou wert within me and I abroad, and there I searched for Thee,

and, deformed as I was, I pursued the beauties that Thou hast made. Thou wert with me, but I was not

with Thee. Those things kept me far from Thee, which, unless they were in Thee, could have had no

being’ (St. Augustine’s Confessions, bk. x, ch. xxvii.). The Confessions of St. Augustine were first

translated into Spanish by Sebastian Toscano, a Portuguese Augustinian. This edition, which was

published at Salamanca in 1554, was the one used by St. Teresa. However, it is more probable that here

and elsewhere (Life, ch. xli. 10; Way of Perf. ch. xxviii. 2) St. Teresa quotes a passage which occurs in a

pious book entitled Soliloquia, and erroneously attributed to St. Augustine: ‘I have gone about the streets

and the broad ways of the city of this world seeking Thee, but have not found Thee for I was wrong in

seeking without for what was within.’ (ch. xxxi.) This treatise which is also quoted by St. John of the

Cross, Spiritual Canticle, stanza i. 7, Ascent of Mount Carmel, bk. i. ch. v. 1, appeared in a Spanish

translation at Valladolid in 1515, at Medina del Campo in 1553, and at Toledo in 1565.

29 Life, ch. xiv. 7, 8; 20.

0 St. Teresa read this in the Tercer Abecedario of Francisco de Osuna (tr. vi, ch, iv): ‘This exercise

concentrates the senses of man in the interior of the heart where dwells ‘the daughter of the king’; that is,

the Catholic soul; thus recollected, man may well be compared to the tortoise ot sea-utchin which rolls

itself up and withdraws within itself, disregarding everything outside.’

31 Life. ch, xit. 8.

32 Life, ch. xtv, 10.

*3_A Golden Treatise of Mental Prayer by St. Peter of Alcantata, translated by Rev. G. F. Bullock M.A. and

edited by Rev. George Seymour Hollings S.S.J.E. London, Mowbray, 1905, p. 117.

Eighth Counsel. Let the last and chiefest counsel be that in this holy exercise we should endeavour to

unite Meditation with Contemplation making of the one a ladder for attaining to the other. For this we

The Fourth Mansions 39

mistaken, but I rely on these reasons. Firstly, he who reasons less and tries to do least, does most

in spiritual matters. We should make our petitions like beggars before a powerful and rich

Emperor; then, with downcast eyes, humbly wait. When He secretly shows us He hears our

prayers, it is well to be silent, as He has drawn us into His presence; there would then be no harm

in trying to keep our minds at rest (that is to say, if we can). If, however, the King makes no sign

of listening or of seeing us, there is no need to stand inert, like a dolt, which the soul would

resemble if it continued inactive. In this case its dryness would greatly increase, and the

imagination would be made more restless than before by its very effort to think of nothing. Our

Lord wishes us at such a time to offer Him our petitions and to place ourselves in His presence;

He knows what is best for us.

6. I believe that human efforts avail nothing in these matters, which His Majesty appears to

reserve to Himself, setting this limit to our powers. In many other things, such as penances, good

“must know that (p. 118) the very office of Meditation is to consider Divine things with studiousness and

attention passing from one to another, to move our hearts to some affection and deep feeling for them,

which is as though one should strike a flint to draw from it the spark.

For Contemplation is to have drawn forth this spark: I mean to have now found this affection and

feeling which were sought for, and to be in peace and silence enjoying them; not with many discursive

and intellectual speculations but with simple gaze upon the truth.

Wherefore, says a holy teacher, Meditation goes its way and brings forth fruit, with labour, but

Contemplation bears fruit without labour. The one seeketh, the other findeth; the one consumeth the

food, the other enjoys it; the one discourseth, and maketh reflections, the other is contented with a simple

gaze upon the things, for it hath in possession their love and joy. Lastly, the one 1s as the means, the other

as the end; the one as the toad and journeying along it, the other as the end of the road and of the

journeying.

From this is to be inferred a very common thing, which all masters of the spiritual life teach, although

it is little (p. 119) understood of those who learn it; which is this, that, as the means cease when the end

has been attained, as the voyaging is over when the port has been touched, so when, through the working

out of our Meditation, we have come to the repose and sweet savour of Contemplation, we ought then

to cease from that pious and laborious searching; and being satisfied with the simple gaze upon, and

thought of, God—as though we had Him there present before us—we should rest in the enjoyment of

that affection then given, whether it be of love, or of admiration, or joy, or other like sentiment.

The reason why this counsel is given is this, that as the aim of this devotion is love and the affections

of the will rather than the speculations of the understanding, when the will has been caught and taken by

this affection, we should put away all those discursive and intellectual speculations, so far as we can, in

order that our soul with all its forces may be fastened upon this affection without being diverted by the

action of other influences. A learned teacher, therefore, counsels us that as soon as anyone feels himself

fired by the love of God, he should first put aside (p. 120.) all these considerations and thoughts—

however exalted they may seem—not because they are really not good in themselves, but because they

ate then hindrances to what is better. and more important. For this is nothing else than that, having come

to the end and purpose of our work, we should stay therein, and leave Meditation for the love of

Contemplation. This may especially be done at the end of any exercise, that is, after the petition for the

Divine love of which we have spoken, for one reason, because then it is supposed that the labour of the

exercise we have just gone through has produced some divine devotion and feeling, since, saith the wise

man, ‘Better is the end of prayer than the beginning’: and for another reason, that, after the work of Prayer

and Meditation, it is well that one should give his mind a little rest, and allow it to repose in the arms of

Contemplation. At this point, then, we should put away all other thoughts that may present themselves,

and, quieting the mind and stilling the memory, fix all upon our Lord; and remembering that we are then

in His presence, no longer dwell upon the details of divine things.

Ibidem p. 121. And not only at the end of the exercise but in the midst of it, and at whatever part of it,

this spiritual swoon should come upon us, when the intellect is laid to sleep, we should make this pause,

and enjoy the blessing bestowed; and then, when we have finished the digestion of it, turn to the matter

-we have in hand, as the gardener does, when he waters his gatden-bed; who, after giving it (p. 122) a

sufficiency of water, holds back the stream, and lets it soak and spread itself through the depths of the

earth; and then when this hath somewhat dried up, he turns down upon it again the flow of water that it

may receive still mote, and be well irrigated.”

40 St. Teresa of Avila

works, and prayers, with His aid we can help ourselves as far as human weakness will allow. The

second reason is, that these interior operations being sweet and peaceful,’ any painful effort does

us more harm than good. By ‘painful effort’ I mean any forcible restraint we place on ourselves,

such as holding our breath.?> We should rather abandon our souls into the hands of God, leaving

Him to do as He chooses with us, as far as possible forgetting all self-interest and resigning

ourselves entirely to His will. The third reason is, that the very effort to think of nothing excites

our imagination the more. The fourth is, because we render God the most true and acceptable

service by caring only for His honour and glory and forgetting ourselves, our advantages, comfort

and happiness. How can we be self-oblivious, while keeping ourselves under such strict control

that we are afraid to move, or even to think, or to leave our minds enough liberty to desire God’s

greater glory and to rejoice in the glory which He possesses? When His Majesty wishes the mind

to rest from working He employs it in another manner, giving it a light and knowledge far above

any obtainable by its own efforts and absorbing it entirely into Himself. Then, though it knows

not how, it is filled with wisdom such as it could never gain for itself by striving to suspend the

thoughts. God gave us faculties for our use; each of them will receive its proper reward. Then do

not let us try to charm them to sleep, but permit them to do their work until divinely called to

something higher.*°

7. In my opinion, when God chooses to place the soul in this mansion it is best for it to do as

I advised, and then endeavour, without force or disturbance, to keep free from wandering

thoughts. No effort, however, should be made to suspend the imagination entirely from arming,

for it is well to remember God’s presence and to consider Who He is. If transported out of itself

by its feelings, well and good; but let it not try to understand what is passing within it, for this

favour is bestowed on the will which should be left to enjoy it in peace, only making loving

aspirations occasionally. Although, in this kind of prayer, the soul makes no effort towards it, yet

often, for a very short time, the mind ceases to think at all. | explained elsewhere why this occurs

during this spiritual state.3’ On first speaking of the fourth mansions, I told you I had mentioned

divine consolations before the prayer of recollection. The latter should have come first, as it is far

inferior to consolations, of which it is the commencement. Recollection does not require us to

give up meditation, nor to cease using our intellect. In the prayer of quiet, when the water flows

from the spring itself and not through conduits, the mind ceases to act; it is forced to do so,

although it does not understand what is happening, and so wanders hither and thither in

bewilderment, finding no place for rest. Meanwhile the will, entirely united to. God, is much

disturbed by the tumult of the thoughts: no notice, however, should be taken of them, or they

would cause the loss of a great part of the favour the soul is enjoying. Let the spirit ignore these

distractions and abandon itself in the arms of divine love: His Majesty will teach it how best to

act, which chiefly consists in its recognizing its unworthiness of so great a good and occupying

itself in thanking Him for it.

8. In order to treat of the prayer of recollection, I passed over in silence the effects and

symptoms to be found in souls thus favoured by God. Divine consolations evidently cause a

dilation or enlargement of the soul that may be compared to water flowing from a spring into a

basin which has no outlet, but is so constructed as to increase in size and proportion to the quantity

poured into it. God seems to work the same effect by this prayer, besides giving many other

marvellous graces, so preparing and disposing the soul to contain all He intends to give it. After

34 Sap. viii. 1: (Disponit omnia suaviter.’

35 Life, ch. xv. 1.

*6 “The whole of the time in which our Lord communicates the simple, loving general attention of

which I made mention before, or when the soul, assisted by grace, is established in that state, we must

contrive to keep the understanding in repose, undisturbed by the intrusion of forms, figures, or particular

knowledge, unless it were slightly and for an instant, and that with sweetness of love, to enkindle our

souls the more. At other times, however, in all our acts of devotion and good works, we must make use

of good recollections and meditations, so that we may feel an increase of profit and devotion; most

especially applying ourselves to the life, passion, and death of Jesus Christ, our Lord, that out life and

conduct may be an imitation of His.’ (St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxii. 7)

37 Life, ch. xv. 2.

The Fourth Mansions 41

interior sweetness and dilation the soul is not so restrained as formerly in God’s service, but

possesses much more liberty of spirit. It is no longer distressed by the terror of hell, for though

more anxious than ever not to offend God, it has lost servile fear and feels sure that one day it will

possess its Lord. It does not dread the loss of health by austerities;>* believing that there is nothing

it could not do by His grace, it is more desirous than before of doing penance. Greater indifference

is felt for sufferings because faith being stronger, it trusts that if borne for God He will give the

grace to endure them patiently. Indeed, such a one at times even longs for trials, having a most

ardent desire to do something for His sake. As the soul better understands the Divine Majesty, it

realizes more vividly its own baseness. Divine consolation shows it how vile are earthly pleasures;

by gradually withdrawing from them, it gains greater self-mastery. In short, its virtues are

increased and it will not cease to advance in perfection, unless it turns back and offends God.

Should it act thus, it would lose everything, however high the state it may have reached.

9. It is not to be supposed that all these effects are produced merely by God’s having shown

these favours once or twice. They must be received continually, for it is on their frequent reception

that the whole welfare of the soul depends. I strongly urge those who have reached this state to

avoid most carefully all occasions of offending God.*? The soul is not yet fully established in

virtue, but is like a new-born babe first feeding at its mother’s breast:*° if it leaves her, what can

it do but die? I greatly fear that when a soul to whom God has granted this favour discontinues

prayer, except under urgent necessity, it will, unless it returns to the practice at once, go from bad

to worse.

10. I realize the danger of such a case, having had the grief of witnessing the fall of persons

I knew through their withdrawal from Him Who sought, with so much love, to make Himself

their friend, as He proved by His treatment of them. I urgently warn such persons not to run the

risk of sinning, for the devil would rather gain one of these souls than many to whom our Lord

does not grant such graces,*' as the former may cause him severe loss by leading others to follow

their example, and may even render great service to the Church of God. Were there no other

reason except that he saw the special love His Majesty bears these people, it would suffice to

make Satan frantic to destroy God’s work in them, so that they might be lost eternally. Therefore

they suffer grievous temptations, and if they fall, they fall lower than others.

11. You, my sisters, are free from such dangers, as far as we can tell: God keep you from

pride and vainglory! The devil sometimes offers counterfeits of the graces I have mentioned: this

can easily be detected—the effects being exactly contrary to those of the genuine ones.” Although

[have spoken of it elsewhere,** I wish to warn you here of a special danger to which those who

practice prayer are subject, particularly women, whose weakness of constitution makes them

more liable to such mistakes. On account of their penances, prayers, and vigils, or even merely

because of debility of health, some persons cannot receive spiritual consolation without being

overcome by it. On feeling any interior joy, their bodies being languid and weak, they fall into a

slumber—they call it spiritual sleep—which is a more advanced stage of what I have described;

they think the soul shares in it as well as the body, and abandon themselves to a sort of

intoxication. The more they lose self-control, the more do their feelings get possession of them,

because the frame becomes more feeble. They fancy this is a trance and call it one, but I call it

nonsense; it does nothing but waste their time and injure their health.

12. This state lasted with a certain person for eight hours, during which time she was neither

insensible, nor had she any thought of God.“ She was cured by being made to eat and sleep well

and to leave off some of her penances. Her recovery was owing to some one who understood her

case; hitherto she had unintentionally deceived both her confessor and other people, as well as

herself. I feel quite sure the devil had been at work here to serve his own ends and he was

38 Life, ch. xxiv. 2.

39 Way of Perf. ch. xvi. 5. Castle, M. v. Choe oie 4a De iile 2, Onl 2:

40 Way of Perf. ch. xxi. 7. Concept. ch. tv. 6.

. 41 Way of Perf. ch. xl. 3.

42 Life, ch. xx. 31.

43 Hound. ch. vi.

44 Round. ch. vi. 15.

49 St. Teresa of Avila

beginning to gain a great deal from it. It should be known that when God bestows such favours

on the soul, although there may be languor both of mind and body, it is not shared by the soul,

which feels great delight at seeing itself so near God, nor does this state ever continue for more

than a very short time.*> Although the soul may become absorbed again, yet, as I said, unless

already feeble, the body suffers neither exhaustion nor pain. I advise any of you who experience

the latter to tell the Prioress, and to divert your thoughts as much as possible from such matters.

The Superior should prevent such a nun from spending more than a very few hours in prayer, and

should make her eat and sleep well until her usual strength is restored, if she has lost it in this

way.“ If the nun’s constitution is so delicate that this does not suffice, let her believe me when I

tell her that God only calls her to the active life. There must be such people in monasteries: employ

her in the various offices and be careful that she is never left very long alone, otherwise she will

entirely lose her health. This treatment will be a great mortification to her: our Lord tests her love

for Him by the way in which she bears His absence. He may be pleased, after a time, to restore

her strength; if not, she will make as much progress, and earn as great a reward by vocal prayer

and obedience as she would have done by contemplation, and perhaps more.

13. There are people, some of whom I have known, whose minds and imaginations are so

active as to fancy they see whatever they think about, which is very dangerous.*” Perhaps I may

treat of this later on, but cannot do so now. I have dwelt at length on this mansion, as I believe it

to be the one most souls enter. As the natural is combined with the supernatural, the devil can do

more harm here than later on, when God does not leave him so many opportunities. May God be

for ever praised! Amen.

45 Life ch. xviii. 16, 17.

46 Letter of Oct. 23, 1 376. Vol. II.

47 Found. ch. viti. 7-8.

CHAPTER I.

BEGINS TO TREAT OF THE UNION OF THE SOUL WITH GOD IN PRAYER. HOW TO BE SURE THAT

WE ARE NOT DECEIVED IN THIS MATTER.

1. Graces of the fifth mansions. 2. Contemplation to be striven for. 3. Physical effects of the

Prayer of union. 4. Amazement of the intellect. 5. The Prayer of union and of quiet contrasted. 6.

Divine and earthly union. 7. Competent directors in these matters. 8. Proof of union. 9. Assurance

left in the soul. 10. Divine union beyond our Power to obtain.

1. OH, my sisters, how shall I describe the riches, treasures, and joys contained in the fifth

mansions! Would it not be better to say nothing about them? They are impossible to depict, nor

can the mind conceive, nor any comparisons portray them, all earthly things being too vile to

serve the purpose. Send me, O my Lord, light from heaven that I may give some to these Thy

servants, some of whom by Thy good will often enjoy these delights, lest the devil in the guise of

an angel of light should deceive those whose only desire is to please Thee.

2. I said ‘some,’ but in reality there are very few! who never enter this mansion: some more

and some less, but most of them may be said at least to gain admittance into these rooms. I think

that certain graces I am about to describe are bestowed on only a few of the nuns, but if the rest

only arrive at the portal they receive a great boon from God, for ‘many are called, but few are

chosen.’” All we who wear the holy habit of the Carmelites are called to prayer and contemplation.

This was the object of our Order,* to this lineage we belong. Our holy Fathers of Mount Carmel

sought in perfect solitude and utter contempt of the world for this treasure, this precious pearl,’ of

which we speak, and we are their descendants. How little do most of us care to prepare our souls,

that our Lord may reveal this jewel to us! Outwardly we may appear to practice the requisite

virtues, but we have far more to do than this before it is possible to attain to contemplation, to

gain which we should neglect no means, either small or great. Rouse yourselves, my sisters, and

since some foretaste of heaven may be had on earth, beg our Lord to give us grace not to miss it

through our own fault. Ask Him to show us where to find it—ask Him to give us strength of soul

to dig until we find this hidden treasure, which lies buried within our hearts, as I wish to show

you if it please God to enable me. I said ‘strength of soul,’ that you might understand that strength

of body is not indispensable when our Lord God chooses to withhold it. He makes it impossible

for no one to gain these riches, but is content that each should do his best. Blessed be so just a

God!

3. But, daughters, if you would purchase this treasure of which we are speaking, God would

have you keep back nothing from Him, little or great. He will have it all;> in proportion to what

you know you have given will your reward be great or small. There is no more certain sign

whether or not we have reached the prayer of union. Do not imagine that this state of prayer is,

like the one preceding it, a sort of drowsiness (I call it ‘drowsiness’ because the soul seems to

slumber, being neither quite asleep nor wholly awake). In the prayer of union the soul is asleep,

fast asleep, as regards the world and itself: in fact, during the short time this state lasts it is deprived

of all feeling whatever, being unable to think on any subject, even if it wished. No effort is needed

here to suspend the thoughts: if the soul can love it knows not how, nor whom it loves, nor what

! Found. ch. iv. 8. A

2 St. Matt. xx. 16: ‘Multi enim sunt vocati, pauci vero electi.’

3 Maneant singuli in cellulis suis, vel juxta eas, die ac nocte in lege Domini meditantes et in orationibus

vigilantes.’ (Carmelite Rule).

4 St. Matt, xitt. 46.

5 The reason why there ate so few contemplatives 1s that there are so few persons who wholly

withdraw themselves from transitory and created things’ (Imitation, bk. iti, ch. xxi. 1). See also Way of

Perf. ch. xvi. 5. Life, ch. xi. 2-4; xxii. 18, 19.

4:4 St. Teresa of Avila

it desires. In fact, it has died entirely to this world, to live more truly than ever in God. This is a

delicious death, for the soul is deprived of the faculties it exercised while in the body:° delicious

because, (although not really the case), it seems to have left its mortal covering to abide more

entirely in God. So completely does this take place, that I know not whether the body retains

sufficient life to continue breathing; on consideration, I believe it does not; at any rate, if it still

breathes, it does so unconsciously.

4. The mind entirely concentrates itself on trying to understand what is happening, which is

beyond its power; it is so astounded that, if consciousness is not completely lost, at least no

movement is possible: the person may be compared to one who falls into a dead faint with

dismay.’

5. Oh, mighty secrets of God! Never should I weary of trying to explain them if I thought it

possible to succeed! I would write a thousand foolish things that one might be to the point, if only

it might make us praise God more. I said this prayer produced no drowsiness in the mind; on the

other hand, in the prayer (of quiet) described in the last mansion, until the soul has gained much

experience it doubts what really happened to it. ‘Was it nothing but fancy, or was it a sleep? Did

it come from God or from the devil, disguised as an angel of light?’ The mind feels a thousand

misgivings, and well for it that it should, because, at I said, nature may sometimes deceive us in

this case. Although there is little chance of the poisonous reptiles entering here, yet agile little

lizards will try to slip in, though they can do no harm, especially if they remain unnoticed. These,

as I said, are trivial fancies of the imagination, which are often very troublesome. However active

these small lizards may be, they cannot enter the fifth mansion, for neither the imagination, the

understanding, nor the memory has power to hinder the graces bestowed on it.

6. I dare venture to assert that, if this is genuine union with God, the devil cannot interfere

nor do any harm, for His Majesty is so joined and united with the essence of the soul, that the evil

one dare not approach, nor can he even understand this mystery. This is certain, for it is said that

the devil does not know our thoughts, much less can he penetrate a secret so profound that God

does not reveal it even to us. Oh, blessed state, in which this cursed one cannot injure us! What

riches we receive while God so works in us that neither we ourselves nor any one else can impede

Him! What will He not bestow, Who is so eager to give, and Who can give us all He desires! You

may perhaps have been puzzled at my saying ‘if this is genuine union with God,’ as if there might

be other unions. There are indeed—not with God, but with vanities—when the devil transports

the soul passionately addicted to them, but the union differs from that which is divine and the

mind misses the delight and satisfaction, peace and happiness of divine union. These heavenly

consolations are above all earthly joys, pleasure, and satisfaction. As great a difference exists

between their origin and that of worldly pleasures as between their opposite effects, as you know

by experience.

7. I said somewhere” that the one seems only to touch the surface of the body, while the other

penetrates to the very marrow: I believe this is correct, and I cannot express myself better. I fancy

that you are not yet satisfied on this question, but are afraid of deception, for spiritual matters are

very hard to explain. Enough, however, has been said for those who have received this grace, as

the difference between divine union and any other is very striking. However, I will give you a

clear proof which cannot mislead you, nor leave any doubt whether the favour comes from God

or no. His Majesty brought it back to my memory this very day; it appears to me to be an

unmistakable sign. In difficult questions, although I think I understand them and am speaking the

truth, I always say ‘it appears to me’; for, in case my opinion is wrong, I am most willing to submit

to the judgment of theologians. Although they may not have had personal experience in such

matters, yet in some way I do not understand, God Who sets them to give light to His Church

enables them to recognize the truth when it is put before them. If they are not thoughtless and

6 Way of Perf. ch. xxv. 1. Life, ch. xvi. Rel. I. 4; viti. 7.

7 Life, ch. xvit. 2.

8 According to St. Thomas, angels—whether good or bad—do not know the thoughts of man unless

they become manifest by some exterior sign. S. Theol. I. q. lvii. att. 4. See also St. John of the Cross, Dark

Night, bk. II, ch. xxiii. 2, 5.

9 Mansion iv. ch. i, 5.

The Fifth Mansions 45

ee Ne Maisions =

undevout, but servants of God, they are never dismayed at His mighty works, knowing perfectly

well that it is in His power to perform far greater wonders. If some of the marvels told are new to

them, yet they have read of others of the same kind, showing the former to be possible. I have had

great experience as to this and have also met with timid, half-instructed people whose ignorance

has cost me very dear.'° I am convinced that those who refuse to believe that God can do far more

than this, and that He is pleased now, as in the past, to communicate Himself to His creatures,

shut fast their hearts against receiving such favours themselves. Do not imitate them, sisters: be

convinced that it is possible for God to perform still greater wonders. Do not concern yourselves

as to whether those who receive these graces are good or wicked; as I said, He knows best and it

is no business of yours: you should serve Him with a single heart and with humility, and should

praise Him for His works and wonders.!!

8. Let us now speak of the sign which proves the prayer of union to have been genuine. As

you have seen, God then deprives the soul of all its senses that He may the better imprint in it true

wisdom: it neither sees, hears, nor understands anything while this state lasts, which is never more

than a very brief time;!* it appears to the soul to be much shorter than it really is. God visits the

soul in a manner which prevents its doubting, on returning to itself, that it dwelt in Him and that

He was within it, and so firmly is it convinced of this truth that, although years may pass before

this favour recurs, the soul can never forget it nor doubt the fact,'° setting aside the effects left by

this prayer, to which I will refer later on. The conviction felt by the soul is the main point.

9. But, you may ask, how can a person who is incapable of sight and hearing see!* or know

these things? I do not say that she saw it at the time, but that she perceives it clearly afterwards,

not by any vision but by a certitude which remains in the heart which God alone could give. I

know of some one who was unaware of God’s being in all things by presence, power and essence,

yet was firmly convinced of it by a divine favour of this sort.'° She asked an ill-instructed priest

of the kind I mentioned to tell her in what way God dwelt within us: he was as ignorant on the

subject as she had been before our Lord revealed to her the truth, and answered that the Almighty

was only present in us by grace.'® Yet so strong was her conviction of the truth learnt during her

prayer that she did not believe him and questioned other spiritual persons on the subject, who

confirmed her in the true doctrine, much to her joy. Do not mistake and imagine that this certainty

10 Life, ch. vit. 15.

11 Life, ch. xviit. 16.

12 Life, ch. xx. 13, 24.

13 Philippus a SS. Trinitate, L.c., pars iii. tr. i. disc. iv. art, 2, where he adds some further signs. Anton. a

Sp. S., Le., tract. i. no. 116 and 117.

14 ‘The soul does not see the good Master who teaches it, although clearly conscious of His presence.’

(Concept. ch. tv. 3.)

15 "There are three ways in which God is present in the soul. The first is His presence in essence, not

in holy souls only, but in wretched and sinful souls as well, and also in all created things; for it is by this

ptesence that He gives life and being, and were it withdrawn at once all things would return to nothing.

This presence never fails in the soul. The second is His presence by grace, whereby He dwells in the soul,

pleased and satisfied with it. This presence is not in all souls; for those who fall into mortal sin lose it, and

no soul can know in a natutal way whether it has it or not. The third is His presence by spiritual affection.

God is wont to show His presence in many devout souls in divers ways, in refreshment, joy and gladness.’

(St. John of the Cross, Spiritual Canticle, stanza xi. 2.)

In every soul, even that of the greatest sinner in the world, God dwells and is substantially present.

This way of union or presence of God, in the order of nature, subsists between Him and all His creatures;

by this He preserves them in being, and if He withdraws it they immediately perish and cease to be. And

so, when I speak of the union of the soul with God, I do not mean this substantial presence which ts in

every creature, but that union and transformation of the soul in God by love which is only then

accomplished when thete subsists the likeness which love begets.’ (St. John of the Cross, Ascent, bk. it. ch.

Vio:

2 Gracian, Peregrinacion de Anastasio (Burgos, 1905), p. ish ;

16 Life, ch. xviii. 20. Rel. ix. 17; xi. 8. St. Teresa was so deeply impressed by the ignorance of this priest

that she very frequently referred to it.

46 St. Teresa of Avila

of God’s having visited the soul concerns any corporal presence such as that of our Lord Jesus

Christ Who dwells in the Blessed Sacrament, although we do not see Him: it relates solely to the

Divinity. If we did not see it, how can we feel so sure of it? That I do not know: it is the work of

the Almighty and I am certain that what I say is the fact. I maintain that a soul which does not feel

this assurance has not been united to God entirely, but only by one of its powers, or has received

one of the many other favours God is accustomed to bestow on men. In all such matters we must

not seek to know how things happened: our understanding could not grasp them, therefore why

trouble ourselves on the subject? It is enough to know that it is He, the all-powerful God, Who

has performed the work. We can do nothing on our own part to gain this favour; it comes from

God alone; therefore let us not strive to understand it.

10. Concerning my words: ‘We can do nothing on our own part,’ I was struck by the words

of the Bride in the Canticles, which you will remember to have heard: ‘The King brought me into

the cellar of wine,’!” (or ‘placed me’ I think she says): she does not say she went of her own

accord, although telling us how she wandered up and down seeking her Beloved.'* I think the

prayer of union is the ‘cellar’ in which our Lord places us when and how He chooses, but we

cannot enter it through any effort of our own. His Majesty alone can bring us there and come into

the centre of our souls. In order to declare His wondrous works more clearly, He will leave us no

share in them except complete conformity of our wills to His and abandonment of all things: He

does not require the faculties or senses to open the door to Him; they are all asleep. He enters the

innermost depths of our souls without a door, as He entered the room where the disciples sat,

saying ‘Pax vobis,’!? and as He emerged from the sepulcher without removing the stone that

closed the entrance. You will see farther on, in the seventh mansion, far better than here, how God

makes the soul enjoy His presence in its very centre. O daughters, what wonders shall we see, if

we keep ever before our eyes our own baseness and frailty and recognize how unworthy we are

to be the handmaids of so great a Lord, Whose marvels are beyond our comprehension! May He

be for ever praised! Amen.

CHAPTER II.

CONTINUES THE SAME SUBJECT: EXPLAINS THE PRAYER OF UNION BY A DELICATE

COMPARISON AND SPEAKS OF THE EFFECTS IT LEAVES UPON THE SOUL, THIS CHAPTER

SHOULD RECEIVE GREAT ATTENTION.

1. The soul compared to a butterfly. 2. The grandeurs of creation. 3. Symbol of the soul and

the silkworm. 4. Preparation of the soul for God’s indwelling. 5. Mystic death of the silkworm. 6.

Effects of divine union. 7. Increase of fervour and detachment. 8. Trials succeeding the prayer of

union. 9. Longing for death and zeal for God’s honour. 10. This zeal supernatural. 11. God alone

works this grace. 12. The same zeal as that felt by our Lord on earth. 13. Christ’s keenest suffering.

1. You may imagine that there is no more left to be described of the contents of this mansion,

but a great deal remains to be told, for as I said, it contains favours of various degrees. I think

there is nothing to add about the prayer of union, but when the soul on which God bestows this

grace disposes itself for their reception, I could tell you much about the marvels our Lord works

in it. will describe some of them in my own way, also the state in which they leave the soul, and

will use a suitable comparison to elucidate the matter, explaining that though we can take no

active part in this work of God within us,’° yet we may do much to prepare ourselves to receive

this grace. You have heard how wonderfully silk is made—in a way such as God alone could

plan—how it all comes from an egg resembling a tiny pepper-corn. Not having seen it myself, I

only know of it by hearsay, so if the facts are inaccurate the fault will not be mine. When, in the

warm weather, the mulberry trees come into leaf, the little egg which was lifeless before its food

'7 Cant. i. 3: “Introduxit me rex in cellaria sua.’ Castle, M. v. ch. i. Way of Perf. ch. xviii. I. Concep. ch.

iv. 4-8; v. 5; vi. 7; vii. 2-5. Life, ch. xviii. 17.

'§ Cant. iti. 2: ‘Per vicos et plateas queram quem diligit anima mea.’

19 St John, xx. 19.

20 Way of Perf. ch. xxv. 3.

The Fifth Mansions 4:7

was ready, begins to live. The caterpillar nourishes itself upon the mulberry leaves until, when it

has grown large, people place near it small twigs upon which, of its own accord, it spins silk from

its tiny mouth until it has made a narrow little cocoon in which it buries itself. Then this large and

ugly worm leaves the cocoon as a lovely little white butterfly.

2. If we had not seen this but had only heard of it as an old legend, who could believe it?

Could we persuade ourselves that insects so utterly without the use of reason as a silkworm or a

bee would work with such industry and skill in our service that the poor little silkworm loses its

life over the task? This would suffice for a short meditation, sisters, without my adding more, for

you may learn from it the wonders and the wisdom of God. How if we knew the properties of all

things? It is most profitable to ponder over the grandeurs of creation and to exult in being the

brides of such a wise and mighty King.

3. Let us return to our subject. The silkworm symbolizes the soul which begins to live when,

kindled by the Holy Spirit, it commences using the ordinary aids given by God to all, and applies

the remedies left by Him in His Church, such as regular confession, religious hooks, and sermons;

these are the cure for a soul dead in its negligence and sins and liable to fall into temptation. Then

it comes to life and continues nourishing itself on this food and on devout meditation until it has

attained full vigor, which is the essential point, for I attach no importance to the rest. When the

silkworm is full-grown as I told you in the first part of this chapter, it begins to spin silk and to

build the house wherein it must die. By this house, when speaking of the soul, I mean Christ. I

think I read or heard somewhere, either that our life is hid in Christ, or in God (which means the

same thing) or that Christ is our life.?! It makes little difference to my meaning which of these

quotations is correct.

4. This shows, my daughters, how much, by God’s grace, we can do, by preparing this home

for ourselves, towards making Him our dwelling-place as He is in the prayer of union. You will

suppose that I mean we can take away from or add something to God when I say that He is our

home, and that we can make this home and dwell in it by our own power. Indeed we can: though

we can neither deprive God of anything nor add aught to Him, yet we can take away from and

add to ourselves, like the silkworms. The little we can do will hardly have been accomplished

when this insignificant work of ours, which amounts to nothing at all, will be united by God to

His greatness and thus enhanced with such immense value that our Lord Himself will be the

reward of our toil. Although He has had the greatest share in it, He will join our trifling pains to

the bitter sufferings He endured for us and make them one.

5. Forward then, my daughters! hasten over your work and build the little cocoon. Let us

renounce self-love and self-will,?? care for nothing earthly, do penance, pray, mortify ourselves,

be obedient, and perform all the other good works of which you know. Act up to your light; you

have been taught your duties. Die! die as the silkworm does when it has fulfilled the office of its

creation, and you will see God and be immersed in His greatness, as the little silkworm is

enveloped in its cocoon. Understand that when I say ‘you will see God,’ I mean in the manner

described, in which He manifests Himself in this kind of union.

6. Now let us see what becomes of the ‘silkworm,’ for all I have been saying leads to this.

As soon as, by means of this prayer, the soul has become entirely dead to the world, it comes forth

like a lovely little white butterfly!?* Oh, how great God is! How beautiful is the soul after having

been immersed in God’s grandeur and united closely to Him for but a short time! Indeed, I do not

think it is ever as long as half an hour. Truly, the spirit does not recognize itself, being as

different from what it was as is the white butterfly from the repulsive caterpillar. It does not know

how it can have merited so great a good, or rather, whence this grace came” which it well knows

21 Col. iii. 3: ‘Vita vestra est abscondita ‘cam Christo in Deo.’ Gal. ii. w: ‘Vivo autem, jam on ego; vivit

vero in me Christus.’

22 Way of Perf. ch. xxxi. 1 1.

23 St, Teresa must have been thinking of this simile when she chose ‘butterflies’ as the pseudonym for

her nuns in her letters at the time when she was obliged to be cautious on account of the troubles of the

Reform.

24 Life, ch. xviii. 16.

25 Life, ch. xviit. 5-7.

48 St. Teresa of Avila

it merits not. The soul desires to praise our Lord God and longs to sacrifice itself and die a

thousand deaths for Him. It feels an unconquerable desire for great crosses and would like to

perform the most severe penances; it sighs for solitude and would have all men know God, while

it is bitterly grieved at seeing them offend Him. These matters will be described more fully in the

next mansion; there they are of the same nature, yet in a more advanced state the effects are far

stronger, because, as I told you, if; after the soul has received these favours, it strives to make still

farther progress, it will experience great things. Oh, to see the restlessness of this charming little

butterfly, although never in its life has it been more tranquil and at peace! May God be praised!

It knows not where to stay nor take its rest; everything on earth disgusts it after what it has

experienced, particularly when God has often given it this wine which leaves fresh graces behind

it at every draught.

7. It despises the work it did while yet a caterpillar—the slow weaving of its cocoon thread

by thread—its wings have grown and it can fly; could it be content to crawl? All that it can do for

God seems nothing to the soul compared with its desire. It no longer wonders at what the saints

bore for Him, knowing by experience how our Lord aids and transforms the soul until it no longer

seems the same in character and appearance. Formerly it feared penance, now it is strong: it

wanted courage to forsake relations, friends, or possessions: neither its actions, its resolutions, nor

separation from those it loved could detach the soul, but rather seemed to increase its fondness.

Now it finds even their rightful claims a burden,”° fearing contact with them lest it should offend

God. It wearies of everything, realizing that no true rest can be found in creatures.

8. I seem to have enlarged on this subject, yet far more might be said about it; those who

have received this favour will think I have treated it too briefly. No wonder this pretty butterfly,

estranged from earthly things, seeks repose elsewhere. Where can the poor little creature go? It

cannot return to whence it came, for as I told you, that is not in the soul’s power, do what it will,

but depends upon God’s pleasure. Alas, what fresh trials begin to afflict the mind! Who would

expect this after such a sublime grace?’ In fact in one way or another we must carry the cross all

our lives. If people told me that ever since attaining to the prayer of union they had enjoyed

constant peace and consolation, I should reply that they could never have reached that state, but

that, at the most, if they had arrived as far as the last mansion, their emotion must have been some

spiritual satisfaction joined to physical debility. It might even have been a false sweetness caused

by the devil, who gives peace for a time only to wage far fiercer war later on. I do not mean that

those who reach this stage possess no peace; they do so in a very high degree, for their sorrows,

though extremely severe, are so beneficial and proceed from so good a source as to procure both

peace and happiness.

9. Discontent with this world gives such a painful longing to quit it that, if the heart finds

comfort, it is solely from the thought that God wishes it to remain here in banishment. Even this

is not enough to reconcile it to fate, for after all the gifts received, it is not yet so entirely

surrendered to the will of God as it afterwards becomes. Here, although conformed to His will,

the soul feels an unconquerable reluctance to submit, for our Lord has not given it higher grace.

During prayer this grief breaks forth in floods of tears, probably from the great pain felt at seeing

God offended and at thinking how many souls, both heretics and heathens, are lost eternally, and

keenest grief of all, Christians also! The soul realizes the greatness of God’s mercy and knows

that however wicked men are, they may still repent and be saved; yet it fears that many precipitate

themselves into hell.

10. Oh, infinite greatness of God! A few years ago—indeed, perhaps but a few days—this

soul thought of nothing but itself. Who has made it feel such tormenting cares? If we tried for

many years to obtain such sorrow by means of meditation, we could not succeed.

11. God help me! If for long days and years I considered how great a wrong it is that God

should be offended, and that lost souls are His children and my brethren; if I pondered over the

dangers of this world and how blessed it would be to leave this wretched life, would not that

suffice? No, daughters, the pain would not be the same. For this, by the help of God, we can

26 Rel. ix, 11.

27 Way of Perf. ch. xvitt. 1-4. Castle, M. vi ch. i. 3, sqq. M. vii. ch. iv. 7.

The Fifth Mansions 49

obtain by such meditation; but it does not seem to penetrate the very depths of our being like the

other which appears to cut the soul to pieces and grind it to powder through no action—even

sometimes with no wish—of its own. What is this sorrow, then? Whence does it come? I will tell

you. Have you not heard (I quoted the words to you just now, but did not apply to them this

meaning) how the Bride says that God ‘brought her into the cellar of wine and set in order charity

in her’?28 This is what happens here. The soul has so entirely yielded itself into His hands and is

so subdued by love for Him that it knows or cares for nothing but that God should dispose of it

according to His will. I believe that He only bestows this grace on those He takes entirely for His

own. He desires that, without knowing how, the spirit should come forth stamped with His seal

for indeed it does no more than does the wax when impressed with the signet. It does not mold

itself but need only be in a fit condition—soft and pliable; even then it does not soften itself but

must merely remain still and submit to the impression.

12. How good Thou art, O God! All is done for us by Thee, Who dost but ask us to give our

wills to Thee that we may be plastic as wax in Thy hands. You see, sisters, what God does to this

soul so that it may know that it is His. He gives it something of His own—that which His Son

possessed when living on earth—He could bestow on greater gift on us. Who could ever have

longed more eagerly to leave this life than did Christ? As He said at the Last Supper: ‘With desire

have I desired’29 this. O Lord! does not that bitter death Thou art to undergo present itself before

Thine eyes in all its pain and horror? ‘No, for My ardent love and My desire to save souls are

immeasurably stronger than the torments. This deeper sorrow I have suffered and still suffer while

living here on earth, makes other pain seem as nothing in comparison.’

13. Ihave often meditated on this and I know that the torture a friend of mine*” has felt, and

still feels, at seeing our Lord sinned against is so unbearable that she would far rather die than

continue in such anguish. Then I thought that if a soul whose charity is so weak compared to that

of Christ—indeed, in comparison with His this charity might be said not to exist—experiences

this insufferable grief, what must have been the feelings of our Lord Jesus Christ and what must

His life have been? for all things were present before His eyes and He was the constant witness

of the great offences committed against His Father. I believe without doubt that this pained Him

far more than His most sacred Passion. There, at least, He found the end of all His trials, while

His agony was allayed by the consolation of gaining our salvation through His death and of

proving how He loved His Father by suffering for Him. Thus, people who, urged by fervent love,

perform great penances hardly feel them but want to do still more and count even that as little.

What, then, must His Majesty have felt at thus publicly manifesting His perfect obedience to His

Father and His love for His brethren? What joy to suffer in doing God’s will! Yet I think the

constant sight of the many sins committed against God and of the numberless souls on their way

to hell must have caused Him such anguish that, had He not been more than man, one day of such

torment would have destroyed not only His life but many more lives, had they been His.

CHAPTER Il.

THIS CHAPTER CONTINUES THE SAME SUBJECT AND SPEAKS OF ANOTHER KIND OF UNION

WHICH THE SOUL CAN OBTAIN WITH THE HELP OF GOD. THE IMPORTANCE OF LOVE OF OUR

NEIGHBOUR IN THIS MATTER. THIS IS VERY USEFUL TO READ.

1. Zeal for souls left by divine union. 2. The soul may fall from such a state. 3. How divine

union may always be obtained. 4. Union with the will of God the basis of all supernatural union,

5. Advantage of union gained by self-mortification. 6. Defects which hinder this union. 7. Divine

union obtained by perfect love of God and our neighbour. 8. Love for God and our neighbour are

proportionate. 9. Real and imaginary virtues. 10. Illusionary good resolutions. 1 1. Works, not

feelings, procure union. 12. Fraternal charity will certainly gain this union.

28 Cant. ii. 4. Introduxit me in cellam vinariam, ordinavit in me caritatem.’

29 St. Luke xxii. 15: Desiderio desideravi hoc pascha manducare vobiscum, antequam patiar.’

30 This ftiend is, of course, St. Teresa herself. See Life, ch. xiii. 14; xxxii. 9. Way of Perf. ch. i. 3. Castle,

M. vii. ch. i. 5, 6. Excl. x. 9.

50 St. Teresa of Avila

1. LET us now return to our little dove and see what graces God gives it in this state. This

implies that the soul endeavours to advance in the service of our Lord and in self-knowledge. If

it receives the grace of union and then does no more, thinking itself safe, and so leads a careless

life, wandering off the road to heaven (that is, the keeping of the commandments) it will share the

fate of the butterfly that comes from the silkworm, which lays some eggs that produce more of its

kind and then dies for ever. I say it leaves some eggs, for I believe God will not allow so great a

favour to be lost but that if the recipient does not profit by it, others will. For while it keeps to the

right path, this soul, with its ardent desires and great virtues, helps others and kindles their fervour

with its own. Yet even after having lost this it may still long to benefit others and delight to make

known the mercies shown by God to those who love and serve Him.?!

2. I knew a person to whom this happened. Although greatly erring, she longed that others

should profit by the favours God had bestowed on her and taught the way of prayer to people

ignorant of it, thus helping them immensely. God afterwards bestowed fresh light upon her;

indeed the prayer of union had not hitherto produced the above effects in her. How many people

there must be to whom our Lord communicates Himself, who, like Judas, are called to the

Apostleship and made kings by Him, as was Saul, yet who afterwards lose everything by their

own fault! We should learn from this, sisters, that if we would merit fresh favours and avoid losing

those we already possess, our only safety lies in obedience and in following the law of God. This

I say, both to those who have received these graces and to those who have not.*?

3. In spite of all I have written, there still seems some difficulty in understanding this

mansion. The advantage of entering is so great, that it is well that none should despair of doing

so because God does not give them the supernatural gifts described above. With the help of divine

grace true union can always be attained by forcing ourselves to renounce our own will and by

following the will of God in all things.*°

4. Oh, how many of us affirm that we do this, and believe we seek nothing else—indeed we

would die for the truth of what we say! If this be the case I can only declare, as I fancy I did before,

and I shall again and again, that we have already obtained this grace from God. Therefore we

need not wish for that other delightful union described above, for its chief value lies in the

resignation of our will to that of God without which it could not be reached.*4 Oh, how desirable

is this union! The happy soul which has attained it will live in this world and in the next without

care of any sort. No earthly events can trouble it, unless it should see itself in danger of losing

God or should witness any offence offered Him. Neither sickness, poverty, nor the loss of any

one by death affect it, except that of persons useful to the Church of God, for the soul realizes

thoroughly that God’s disposal is wiser than its own desires.

5. You must know that there are different kinds of sorrow: there are both griefs and joys

rising from an impulse of nature or from a charity which makes us pity our neighbour, like that

felt by our Savior when He raised Lazarus from the dead.*° These feelings do not destroy union

with the will of God nor do they disturb the soul by a restless, turbulent, and lasting passion. They

soon pass away, for as I said of sweetness in prayer,*° they do not affect the depths of the soul but

only its senses and faculties. They are found in the former mansions, but do not enter the last of

all. Is it necessary, in order to attain to this kind of divine union, for the powers of the soul to be

suspended? No; God has many ways of enriching the soul and bringing it to these mansions

besides what might be called a ‘short cut.’ But, be sure of this, my daughters: in any case the

silkworm must die and it will cost you more in this way. In the former manner this death is

facilitated by finding ourselves introduced into a new life; here, on the contrary, we must give

ourselves the death-blow. I own that the work will be much harder, but then it will be of higher

3! Life, ch. vit. 18. Way of Perf. xli. 8.

32 Life. ch, vit. 21.

> Found. ch. v. 10. “These shall not attain to the true liberty of a pure heart, nor to the grace of a

delightful familiarity with Me, unless they first resign themselves and offer themselves a daily sactifice to

Me: for without this, divine union neither is nor will be obtained.’ (Imitation, book iii. ch. xxvii. 4.)

4 Philippus a SS. Trinitate, l.c., p. iii. tr. 1, disc. it. art. 4.

% St. John xi. 35, 36: “Et lactymatus est Jesus. Dixerunt ergo Judai: Ecce quomodo amabat cum,’

36 Fourth Mansions, ch. i. 5. Fifth Mansions, ch. i. 7.

The Fifth Mansions 51

value so that your reward will be greater if you come forth victorious;°” yet there is no doubt it is

possible for you to attain this true union with the will of God.

6. This is the union I have longed for all my life and that I beg our Lord to grant me; it is the

most certain and the safest. But alas, how few of us ever obtain it! Those who are careful not to

offend God, and who enter the religious state, think there is nothing more to do. How many

maggots remain in hiding until, like the worm which gnawed at Jonas’s ivy,°* they have destroyed

our virtues. These pests are such evils as self-love, self-esteem, rash judgment of others even in

small matters, and a want of charity in not loving our neighbour quite as much as ourselves.

Although perforce we satisfy our obligations sufficiently to avoid sin, yet we fall far short of what

must be done in order to obtain perfect union with the will of God.

7. What do you think, daughters, is His will? That we may become quite perfect and so be

made one with Him and with His Father as He prayed we might be.*? Observe, then, what is

wanting in us to obtain this. I assure you it is most painful for me to write on this subject, for I see

how far I am, through my own fault, from having attained perfection. There is no need for us to

receive special consolations from God in order to arrive at conformity with His will; He has done

enough in giving us His Son to teach the way. This does not mean that we must so submit to the

will of God as not to sorrow at such troubles as the death of a father or brother, or that we must

bear crosses and sickness with joy.° This is well, but it sometimes comes from common sense

which, as we cannot help ourselves, makes a virtue of necessity. How often the great wisdom of

the heathen philosophers led them to act thus in trials of this kind! Our Lord asks but two things

of us: love, for Him and for our neighbour: these are what we must strive to obtain. If we practice

both these virtues perfectly we shall be doing His will and so shall be united to Him. But, as I

said, we are very far from obeying and serving our great Master perfectly in these two matters:

may His Majesty give us the grace to merit union with Him; it is in our power to gain it if we will.

8. I think the most certain sign that we keep these two commandments is that we have a

genuine love for others. We cannot know whether we love God although there may be strong

reasons for thinking so, but there can be no doubt about whether we love our neighbour or no.*!

Be sure that in proportion as you advance in fraternal charity, you are increasing in your love of

God,” for His Majesty bears so tender an affection for us that I cannot doubt He will repay our

love for others by augmenting, in a thousand different ways, that which we bear for Him. We

should watch most carefully over ourselves in this matter, for if we are faultless on this point we

have done all. I believe human nature is so evil that we could not feel a perfect charity for our

neighbour unless it were rooted in the love of God.

9. In this most important matter, sisters, we should be most vigilant in little things, taking no

notice of the great works we plan during prayer which we imagine that we would perform for

other people, even perhaps for the sake of saving a single soul. If our actions afterwards belie

these grand schemes, there is no reason to imagine that we should do anything of the sort. I say

the same of humility and the other virtues. The devil’s wiles are many; he would turn hell upside

down a thousand times to make us think ourselves better than we are. He has good reason for it,

for such fancies are most injurious; sham virtues springing from this root are always accompanied

by a vainglory never found in those of divine origin, which are free from pride.

10. It is amusing to see souls who, while they are at prayer, fancy they are willing to be

despised and publicly insulted for the love of God, yet afterwards do all they can to hide their

37 Way of Perf. ch. xvit. 2.

38 Jonas iv. 6, 7: ‘And the Lord God prepared an ivy, and it came up over the head of Jonas, to be a

shadow over his head, and to cover him, for he was fatigued; and Jonas was exceeding glad of the ivy.

But God prepared a worm, when the ridtning arose on the following day: and it struck the ivy and it

withered.’ Jal .

39 St. John xvii. 22, 23: “Ut sint unum, sicut et nos unum sumus. Ego in eis, et tu in me: ut sint

consummati in unum.’ Way of Perf. ch. xxxii. 6.

40 Way of Perf. ch. ix. 1, 2.

411 St. John iv. 20: ‘Qui enim non diligit fratrem suum quem videt, Deum quem non videt quomodo

potest diligere?’

42 Way of Perf. ch. xvitt. 5.

52 St. Teresa of Avila

small defects; if any one unjustly accuses them of a fault, God deliver us from their outcries! Let

those who cannot bear such things take no notice of the splendid plans they made when alone,

which could have been no genuine determination of the will but only some trick of the

imagination, or the results would have been very different. The devil assaults and deceives people

in this way, often doing great harm to women and others too ignorant to understand the difference

between the powers of the soul and the imagination, and a thousand other matters of the sort. O

sisters! how easy it is to know which of you have attained to a sincere love of your neighbour,

and which of you are far from it. If you knew the importance of this virtue, your only care would

be to gain it.

11. When I see people very anxious to know what sort of prayer they practice, covering their

faces and afraid to move or think lest they should lose any slight tenderness and devotion they

feel, I know how little they understand how to attain union with God since they think it consists

in such things as these. No, sisters, no; our Lord expects works from us. If you see a sick sister

whom you can relieve,’ never fear losing your devotion; compassionate her; if she is in pain, feel

for it as if it were your own and, when there is need, fast so that she may eat, not so much for her

sake as because you know your Lord asks it of you. This is the true union of our will with the will

of God. If some one else is well spoken of, be more pleased than if it were yourself; this is easy

enough, for if you were really humble it would vex you to be praised. It is a great good to rejoice

at your sister’s virtues being known and to feel as sorry for the fault you see in her as if it were

yours, hiding it from the sight of others.

12. I have often spoken on this subject elsewhere,’* because, my sisters, if we fail in this I

know that all is lost: please God this may never be our case. If you possess fraternal charity, I

assure you that you will certainly obtain the union I have described. If you are conscious that you

are wanting in this charity, although you may feel devotion and sweetness and a short absorption

in the prayer of quiet (which makes you think you have attained to union with God), believe me

you have not yet reached it. Beg our Lord to grant you perfect love for your neighbour, and leave

the rest to Him. He will give you more than you know how to desire if you constrain yourselves

and strive with all your power to gain it, forcing your will as far as possible to comply in all things

with your sisters’ wishes although you may sometimes forfeit your own rights by so doing. Forget

your self-interests for theirs, how ever much nature may rebel; when opportunity occurs take

some burden upon yourself to ease your neighbour of it. Do not fancy it will cost you nothing and

that you will find it all done for you: think what the love He bore for us cost our Spouse, Who to

free us from death, Himself suffered the most painful death of all—the death of the Cross.

CHAPTER IV.

FURTHER EXPLANATION OF THE SAME SUBJECT; EXPLAINS THIS PRAYER. THE IMPORTANCE OF

BEING ON ONE’S GUARD, AS THE DEVIL EAGERLY DESIRES TO TURN SOULS BACK FROM THE

RIGHT PATH,

1. The spiritual espousals. 2. The prayer of union resembles a betrothal. 3. Before the spiritual

nuptials temptations are dangerous. 4. The great good done by souls faithful to these graces. 5.

Religious subject to the devil’s deceptions. 6. Satan’s strata-gems. 7. Why they are permitted. 8.

Prayer and watchfulness our safeguards. 9. God’s watchfulness over such souls. 10. Progress in

virtue. 11. Insignificance of our actions compared with their reward. 12. St. Teresa’s motives for

writing on prayer.

1. You appear anxious to know what has become of the little dove and where she obtains

rest, since obviously she can find it neither in spiritual consolations nor in earthly pleasures but

takes a higher flight. I cannot tell you until we come to the last mansion: God grant I may

remember or have leisure to write it. It is nearly five months since I began this work, and as my

head is too weak to read it again, no doubt it will be very disconnected and full of repetitions:

however, as it is only for my sisters, that will matter little. Yet I should like to express myself

43 Way of Perf. ch. vii. 4.

44 Way of Perf. ch. iv. 3; vit. 4.

The Fifth Mansions 53

more fully about the prayer of union and will make use, to the best of my scanty wits, of a

comparison. Later on we will speak of the little butterfly, which is never still, for it can find no

true repose, yet always fertile, doing good both to itself and others.** You have often heard that

God spiritually espouses souls: may He be praised for His mercy in thus humbling Himself so

utterly. Though but a homely comparison, yet I can find nothing better to express my meaning

than the Sacrament of Matrimony although the two things are very different. In divine union

everything is spiritual and far removed from anything corporal, all the joys our Lord gives and

the mutual delight felt in it being celestial and very unlike human marriage, which it excels a

thousand times. Here all is love united to love; its operations are more pure, refined, and sweet

than can be described, though our Lord knows how to make the soul sensible of them.

2. I think this union does not attain as far as the spiritual espousals but resembles the

preliminaries that take place when two people are contemplating a betrothal. Their suitability and

willingness for the alliance are first discussed; then they may be allowed to see one another

sometimes so as to come to a decision. Thus it is in the spiritual espousals: when the preliminary

agreement has been made and the soul thoroughly understands what great advantages she will

gain, having resolved to fulfil the will of her Spouse in all things and to do all she can to please

Him, His Majesty Who knows well whether this is so in reality, wishes in return to gratify His

bride. He therefore bestows this favour upon her, visits her and draws her into His presence, as

He wishes her to know Him better. We might compare the prayer of union to a visit, for it lasts

but a very little while.*° There is no longer any question of deliberation, but the soul in a secret

manner sees to what a Bridegroom it is betrothed; the senses and faculties could not, in a thousand

years, gain the knowledge thus imparted in a very short time. The Spouse, being Who He is,

leaves the soul far more deserving of completing the espousals, as we may call them; the

enamored soul in its love for Him makes every effort to prevent their being frustrated. Should it

grow neglectful and set its affections on anything except our Lord, it will forfeit everything: this

loss is as great as are the favours the soul has continually received, which are precious beyond

description.*’

3. O Christian souls! you whom God has brought thus far! I implore you for His dear sake

not to grow careless, but to avoid all occasions of sin; you are not strong enough yet to undergo

temptation, as you will be after the espousals which take place in the next mansion. Here the

betrothed are, as they say, only acquainted by sight,** and the devil will spare no pains to oppose

and prevent their nuptials. Afterwards, when he sees the Bride is wholly given to her Bridegroom,

he is afraid to interfere, having learnt by experience that if he molests her, while he loses much,

she will gain greatly in merit.

4. I can assure you, my daughters,’° that I have known people far advanced in the spiritual

life who had reached this state of prayer yet whom the devil reclaimed by his subtlety and wiles:

as I have often said, all hell leagues together against such souls because the loss of one of them

entails the perdition of many more, as Satan is well aware. If we considered how many men God

draws to Himself by means of one, we should praise Him fervently. Think of the multitudes

converted by the martyrs or by one young maiden like St. Ursula! Again, of how many victims

the evil one was deprived by St. Dominic, St. Francis, and other founders of religious orders. How

many more he loses, even now, through Father Ignatius [Loyola], who founded the Company [of

Jesus]! As we read their lives, we learn that they received such graces from God. How was this

great good done except by their efforts not to forfeit, through any fault of theirs, these divine

espousals? Oh, my daughters, how willing our Lord is to grant us the same graces! In fact, there

is even more urgent need now for persons to prepare for such favours, since there are fewer who

care for His honour. We love ourselves too much and are too prudent to give up any of our rights.

What a deception! May God in His mercy give us light, lest we sink into such darkness.

45 Compate: ‘habebit fructum in respectione animarum sanctarum’ (Breviar. Rom. Ant. ad Laudes de

Com. Virg.); ‘quasi apis argumentosa Domino deservisti’ (Ibid. Feast of St. Caecilia.)

. 46 Life, ch. xviii.

47 Way of Perf. ch. xxxt. 10.

48 Phil. a SS. Trinit. Le. p. iii. tract. i. disc. 11. art. 2.

49 Contrast with this paragraph what the Saint says in her Life, ch. xix. § 8.

54 St. Teresa of Avila

5. You may question or be in doubt on two points. Firstly: if the soul is entirely united with

the will of God, as I have stated, how can it be deceived, since it ever seeks to follow His pleasure?

Secondly, how can the devil enter and work such havoc as to destroy your soul while you are so

utterly withdrawn from the world and constantly frequent the Sacraments?°° At the same time

you enjoy the society of angels (as we might call them) and by the mercy of God you desire

nothing but to serve and please Him in all things?°! It is not surprising that people in the world

should run such risks. I admit you have the right to say this, for God has shown us signal mercy;

but, as I said above, knowing as I do that Judas was amongst the Apostles and that he held constant

intercourse with God Himself, to Whose words he listened, I learn that the state of religion does

not make us safe.

6. To your first question I reply that doubtless if such a soul is always faithful to the will of

God, it cannot be lost; the evil one, however, comes with his keen subtlety and, under the pretext

of good, leads it astray in some trivial matter and causes it to commit small defects which he

makes it believe are harmless. Thus, little by little, the reason is obscured and the will is weakened

while the devil fosters his victim’s self-love, until, by degrees, he succeeds in withdrawing it from

union with the will of God and makes it follow its own will.

7. The answer to your first inquiry will serve for the second. No enclosure can be too strict

for Satan to enter nor any desert too remote for him to visit. Besides, God may permit him to

tempt the soul to prove its virtue; for as He intends it to enlighten others, it is better for it to fail in

the beginning than when it might do them great harm.

8. We must beg God constantly in our prayers to uphold us by His hand; we should keep

ever in our minds the truth that if He leaves us, most certainly we shall fall at once into the abyss,

for we must never be so foolish as to trust in ourselves. After this I think the greatest safeguard is

to be very careful and to watch how we advance in virtue; we must notice whether we are making

progress or falling back in it, especially as regards the love of our neighbour, the desire to be

thought the least of all and how we perform our ordinary, everyday duties. If we attend to this and

beg Our Lord to enlighten us, we shall at once perceive our gain or loss.

9. Do not suppose that after advancing the soul to such a state God abandons it so easily that

it is light work for the devil to regain it. When His Majesty sees it leaving Him, He feels the loss

so keenly that He gives it in many a way a thousand secret warnings which reveal to it the hidden

danger.

10. In conclusion, let us strive to make constant progress: we ought to feel great alarm if we

do not find ourselves advancing, for without doubt the evil one must be planning to injure us in

some way; it is impossible for a soul that has come to this state not to go still farther, for love is

never idle. Therefore it is a very bad sign when one comes to a stand-still in virtue. She who

aspires to become the spouse of God Himself, and has treated with His Majesty and come to such

an understanding with Him, must not leave off and go to sleep.

11. To show you, my daughters, how Christ treats the souls He takes for His brides, I will

now speak of the sixth mansions. You will then see how little in comparison is all that we can do

or suffer in His service to prepare ourselves for the reception of such immense favours. Perhaps

our Lord decreed that I should write this in order that the knowledge of the great reward to come,

and of His infinite mercy in seeking to give and to manifest Himself to such worms as we are,

might make us forget our wretched, petty, earthly pleasures and run on our way with eyes fixed

on His grandeur, inflamed with love for Him.

12. May He enable me to explain some of these difficult matters; if our Lord and the Holy

Ghost do not guide my pen, I know the task will prove impossible. 1 beg Him to prevent my

saying anything unless it will profit you. His Majesty knows that, as far as I can judge, I have no

other wish but that His Name may be glorified and that we may strive to serve a Lord Who thus

recompenses our efforts even in this world. What, then, will be our joy in heaven where it will be

50 Life, ch, xxxvi. 26; xxxix. 14. Found. ch. i. 1-4.

5! Way of Perf. ch. 1, 2; xiii. 3. Found. ch. i. 3.

52 Life, ch. xix. 9.

53 Life, ch. xix. 7.

The Fifth Mansions 55

continuous, without the interruptions, labours, and dangers of this tempestuous sea of life? Were

it not for the fear of losing or offending Him, we should wish to live until the end of the world®4

in order to work for so great a God—our Lord and our Spouse. May His Majesty enable us to

render Him some service free from the many faults we always commit, even in good works!

Amen.

4 Rel. ix. 19.

gh

CHAPTER I.

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.

1. 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 as far as

the duties of its state permit from all that can interrupt it. The sight it has enjoyed of Him is so

deeply imprinted 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 endure is but a poor price to pay, I

assure you, daughters, 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 uninterrupted union with Him.

4. 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 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 afterwards 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.

5. 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 amongst 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

1 Castle, M. v. ch. 1. 9. Life, ch. xxviti. 5.

2 Life, ch. xl. 28. sqq.

The Sixth Mansions 57

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 scoffing remarks of the same sort.?

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 ill

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.

9. 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.

10. Fourthly, souls seeking God’s honour and glory more than their own are cured of the

temptation (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 perfectly 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 persecuting it, but that He permits them to do so for its greater gain.’ So strong is this

belief that such a person bears a special affection for these people, holding them as truer friends

and greater benefactors 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 hardest of earthly trials. I speak of exterior

trials; but corporal pains 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

3 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; xxiii. 2. Anton. a Sp. S. Lc. tract, ti. n. 268.

4 Life, ch. xxvitt. 19.

5 Rel. i. 4. .

6 Anton. a Sp. S. lc. ii. n. 272. Way of Perf. ch. xv. i; xvii. 4. Found. ch. xxvii. 19, 20. Life, ch. xix. 12;

xxxi. 13-17, 25. | ine |

7 Forty yeats ago.’ The Saint seems to refer to her first experience in the mystical life, which took place

during her illness in the winter of 1537-38. See Life, ch. iv. 9.

58 St. Teresa of Avila

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 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 fact, 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 nothing seems safe to him; he dreads and suspects everything but the commonplace,

especially in a soul in which he deters 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 a torture

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 confessor 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 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

understand 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 falsehoods suggested to her by the devil, whom doubtless 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 intolerable 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.'4

19. If the soul seeks for consolation from its confessor, 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 recurred: however, he found this

made matters worse than ever. She lost all control over herself: although she had learnt to read,

8 Life, ch. iv. 6; v; vi; vii. 18; xi. 23; XXX. 9,

9 Ibid. ch. iti. 6, 7.

10 Life, ch. xiii. 21-27. Way of Perf. ch. v. 1, 2.

Mt Tbid, ch. xxx. 15.

12 Tbid, ch. xxxviti. 21. Rel. it. 15.

3 Life, ch. xxvii. 20 sqq.

‘4 Anton. a Sp. S. Le. tr. it, n. 313. On this subject which is commonly called the passive purgation of

the intellect, it would be advisable to consult some good author such as Philippus a SS. Trinitate, Lc. part.

i. tr. itt. disc. itt.-v., especially disc. iv. art. 5, 6.

The Sixth Mansions 59

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 before.'® 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-defense 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

incapacity; 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 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 forsaken, 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

independent 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 mitigating, 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

as 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 or 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

nameless anguish and spiritual suffering. The best remedy for these crosses (I do not mean for

gaining deliverance 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 paralyzing the faculties or disturbing the soul in the former manner. In fact, 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 powers, all sufferings are comparatively insignificant.

26. I shall treat of other internal afflictions 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

15 Life, ch. xxv. 21.

16 Tbid. ch. xxv. 23.

17 Tid. ch. xxiv. 3. Way of Perf. ch. xli. 5. Castle, M. vit. ch. tv. 1.

18 Excl. xvi. 4.

19 Life, ch. xxxi. 27.

60 St. Teresa of Avila

than the rest. If I have succeeded so ill in writing of trials of a lower kind, much less could I treat

of the others. May God assist me in all things, through the merits of His Son! Amen.

CHAPTER I.

TREATS OF SEVERAL WAYS WHEREBY OUR LORD QUICKENS THE SOUL; THERE APPEARS NO

CAUSE FOR ALARM IN THEM ALTHOUGH THEY ARE SIGNAL FAVOURS OF A VERY EXALTED

NATURE.

1. Our Lord excites the love of His spouse. 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 it.

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 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 trembles 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 unaccompanied by suffering.”

4. 1 am at my wits’ end, sisters, as to how to make you understand this operation of love: I

know not how to do so. It seems contradictory 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 mansion. He speaks in this manner,

which is not a set form of speech, and the inhabitants of the other mansions, the senses, the

imagination and the faculties, dare not stir.?4

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 acts 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

20 Mansion tv. ch. i. Life, ch. xxix. 10-15. Rel. ch. viii. 15.

2 The saint first wrote ‘relampago,’ flash of lightning, but afterwards altered it to ‘trueno, clap of

thunder.

2 Rel. vii. 16. St. John of the Cross, Spiritual Cant. st. i. 22 sqq. Poems 7, 8.

23 Life, ch. xxix. 18.

24 Life, ch. xv. 1.

The Sixth Mansions 61

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.

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 imagination. Undoubtedly this movement

of the heart comes from God Who is unchangeable; nor do its effects is 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.

9. 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 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 still remain uncertain, let

her know that hers were not genuine impulses;7’ 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 imagination, whereas this emotion comes from the interior of the soul.

13. Imay be mistaken, but I shall not change my opinion until I hear reasons to the contrary

from those who understand these matters. I know some one who has always 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

25 Thid. ch. xxix. 17, 18.

26 Thid. ch. xv, 6; xviti. 4.5 xxi. 9.

_ 27 Life, ch. xv. 15, 16.

28 Life, ch. xxix. 6-10.

29 Thid. ch. xv. 12. On the matter treated by St. Teresa in this chapter, compare St. John of the Cross,

Spiritual Canticle, stanza i. (circa finem), stanza ix.; The Living Flame of Love, stanza it.

62 St. Teresa of Avila

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 presence 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.

INTRODUCTORY NOTE TO CHAPTER III.

BY THE EDITOR

THE readers, especially those not well acquainted with Scholastic philosophy, will, perhaps,

be glad to find here a short explanation of the various kinds of Vision and Locution, Corporal,

Imaginary, and Intellectual. The senses of Taste, Touch, and Smell are not so often affected by

mystical phenomena, but what we are about to say in respect of Sight and Hearing applies, mutatis

mutandis, to these also.

I. A CORPORAL VISION is when one sees a bodily object. A Corporal Locution is when

one hears words uttered by a human tongue. In both cases the respective senses are exercising

their normal function, and the phenomenon differs from ordinary seeing or hearing merely by the

fact that in the latter the object seen is a real body, the words perceived come from a real tongue,

whereas in the Vision or Locution the object is either only apparent or at any rate is not such as it

seems to be. Thus, when young Tobias set out on a journey, his companion, Azarias, was not a

real human being, but an archangel in human form. Tobias did really see and hear him, and felt

the grip of his hand; Sara and her parents, as well as Tobias’s parents, saw and heard him too, but

all the time the archangel made himself visible and audible by means of an assumed body, or

perhaps of an apparent body. It would be more correct to describe such a phenomenon as an

APPARITION than as a Vision, and in fact the apparitions of our Risen Lord to the holy women

and the apostles belong to this category. For, though His was a real body, it was glorified and

therefore no longer subject to the same laws which govern purely human things. (St. Thomas,

Summa theol. Ill., qu. 54, art. I-3).

St. Teresa tells us more than once that she never beheld a Corporal Vision, nor heard a

Corporal Locution.

I]. AN IMAGINARY VISION OR LOCUTION is one where nothing is seen or heard by

the senses of seeing or hearing, but where the same impression is received that would be produced

upon the imagination by the senses if some real object were perceived by them. For, according to

the Scholastics, the Imagination stands half-way between the senses and the intellect, receiving

impressions from the former and transmitting them to the latter. This is the reason why imaginary

Visions and Locutions are so dangerous that, according to St. Teresa, St. John of the Cross, and

other spiritual writers, they should not only never be sought for, but as much as possible shunned

and under all circumstances discountenanced. For the Imagination is closely connected with the

Memory, so that it is frequently impossible to ascertain whether a Vision, etc., is not perhaps a

semi-conscious or unconscious reproduction of scenes witnessed. It is here also that deception,

willful or unwilful, self-deception or deception by a higher agency, is to be feared. Hence the

general rule that such Visions or Locutions should only be trusted upon the strongest grounds.

According to St. Thomas Aquinas, (Summa theol. Ia Ile, gu. 175, art. 3 ad q.) the visions of

Isaias, St. John in the Apocalypse etc., were Imaginary.

As an example of Imaginary Visions we may mention St. Stephen, who saw ‘the heavens

opened, and the Son of Man standing on the right hand of God’; or St. Peter, who saw ‘the heaven

opened, and a certain vessel descending, as it were a great linen sheet, let down by the four corners

from heaven to the earth... and there came a voice to him: Arise, Peter, kill and eat.’ (Acts, vii.

55; X. 11-13).

The Sixth Mansions 63

These Visions, Locutions, etc., are not hallucinations. The latter are due to physical disorder

which affects the memory and causes it to represent impressions formerly received by it, ina

disorderly and often grotesque manner. The Imaginary Vision takes place independently of a

morbid state, is caused by an extraneous power, good or evil, and has for its object things of which

the memory neither has nor ever has had cognizance.

Il. AN INTELLECTUAL VISION OR LOCUTION is one where nothing is seen or heard

by the eyes and ears, and where no sensation is received by the imagination. But the impression

which would be delivered by the imagination to the intellect, had it come through the senses and

been handed on to the imagination, is directly imprinted upon the intellect. To understand this it

is necessary to bear in mind that the impressions we receive through the senses must undergo a

transformation—must be spiritualized—before they reach the intellect. This is one of the most

difficult problems of psychology; none of the solutions offered by various schools of philosophy

seem to render it entirely free from obscurity. According to St. Thomas Aquinas, the impression

received by the eye (Species sensibilis) is spiritualized by a faculty called Intellectus agens by

means of abstraction (Species impressa), and is treasured up in the memory, like lantern slides,

available at demand. The mind, identifying itself with the Species impressa, produces the ‘Word

of the mind’ (Verbum mentis), wherein consists the act of Understanding or Mental Conception.

In the Intellectual Vision or Locution, God, without co-operation on the part of the senses, the

imagination, or the memory, produces directly on the mind the Species impressa. As this is

supernatural with regard to its origin, and often also with respect to its object, it stands to reason

that it is too exalted for the memory to receive it, so that such Visions and Locutions are frequently

only imperfectly remembered and sometimes altogether forgotten, as St. Teresa tells us. On the

other hand they are far less dangerous than Corporal or Imaginary Visions and Locutions, because

the senses and imagination have nothing to do with them, whilst evil spirits are unable to act

directly upon the mind, and self-deception is altogether excluded for the reasons stated by St.

Teresa. An instance of such a vision is mentioned by St. Paul: ‘I know a man in Christ above

fourteen years ago (whether in the body I know not, or out of the body I know not: God knoweth),

such an one rapt even to the third heaven. And I know such a man (whether in the body or out of

the body, I know not: God knoweth): that he was caught up into paradise, and heard secret words,

which it is not granted to man to utter’ (2 Cor. xii. 2-4).

TREATS OF THE SAME SUBJECT AND OF THE WAY GOD IS SOMETIMES PLEASED TO SPEAK TO

THE SOUL. HOW WE SHOULD BEHAVE IN SUCH A CASE, IN WHICH WE MUST NOT FOLLOW OUR

OWN OPINION. GIVES SIGNS TO SHOW HOW TO DISCOVER WHETHER THIS FAVOUR IS A

DECEPTION OR NOT: THIS IS VERY NOTEWORTHY.

1. Locutions. 2. Sometimes caused by melancholia. 3. Caution needed at first. 4. Locutions

frequently occur during prayer. 5. Resist those containing false doctrine. 6. First sign of genuine

locutions. 7. Effect of the words: ‘Be not troubled.’ 8. ‘It is I, be not afraid.’ 9. ‘Be at Peace.’ 10.

Second sign. 11. Third sign. 12. The devil suggests doubts about true locutions. 13. Confidence

of the soul rewarded. 14. Its joy at seeing God’s words verified. 15. Its zeal for God’s honour. 16.

Locutions coining from the fancy. 17. Imaginary answers given to prayer. 18. A confessor should

be consulted about locutions. 19. Interior locutions. 20. First sign of genuine interior locutions.

21. Second sign. 22. Third sign. 23. Fourth sign. 24. Fifth sign. 25. Results of true locutions. 26.

They should remove alarm. 27. Answer to an objection.

1. GOD arouses the soul in another manner which, though in some ways apparently a greater

favour than the above mentioned, yet may prove more dangerous, therefore I will give some

particulars about it. He does this by means of words addressed to the soul in many different ways;

sometimes they appear to come from without; at other times from the inner depths of the soul; or

again, from its superior part; while other speeches are so exterior as to be heard by the ears like a

real voice.

2. At times, indeed very often, this may be only a fancy; especially with persons of a lively

imagination or who are afflicted with melancholy to any marked extent. I think that no attention

64: St. Teresa of Avila

should be paid to either class of people when they say they see, hear, or learn anything

supernaturally. Do not disturb them by saying that it comes from the devil,*° but listen to them as

if they were sick persons. Let the prioress or confessor to whom they tell their story bid them

think no more of it as such matters are not essential in the service of God: the devil has deceived

many Christians thus, although perhaps it is not so in their case; therefore they need not trouble

themselves about it. Thus we must accommodate ourselves to their humour: if we tell them their

fancies proceed from melancholia, there will be no end to the matter, for they will persist in

maintaining they have seen and heard these things, for so it seems to them.

3. The truth is, care should be taken to keep such people from too much prayer and to

persuade them, as far as possible, to take no notice of their fancies: the devil makes use of these

weak souls to injure others, even if they themselves escape unhurt. There is need for caution both

with feeble and strong souls at first, until it is certain from what spirit these things proceed. I

maintain that, in the beginning, it is always wiser to resist these communications; if they come

from God this is the best way to receive more, for they increase when discouraged. At the same

time the soul should not be too strictly controlled or disquieted, for it cannot help itself in the

matter.

4. To return to discuss the words addressed to the soul: any kind I mentioned may come

either from God, the devil, or the imagination. By the help of God I will endeavour to describe

the signs distinguishing the one from the other, and when these locutions are dangerous, for they

occur to many persons who praise prayer. I do not wish you to think, sisters, that there is any harm

either in believing or in disregarding them. When they only console you, or warn you of your

faults, it matters not whence they come or whether they are only fancies.

5. I caution you on one point—although they may come from God, you must not esteem

yourself more highly, for He often spoke to the Pharisees*! —all the good consists in profiting by

His words. Take no more notice of any speeches you hear which disagree with the Holy Scriptures

than if you heard them from Satan himself. Though they may only rise from your vivid

imagination, look upon them as a temptation against the faith. Always resist them; then they will

leave you, and cease, for they have little strength of their own.*?

6. Now let us return to the first point—whether these communications come from the inferior

or the superior part of the soul, or from without, does not affect their originating from God.

7. In my opinion these are the most certain signs of their being divine. The first and truest is

the power and authority they carry with them, for these words are operative.*? For example: a soul

is suffering all the sorrow and disquiet I have described: the mind is darkened and dry; but it is

set at peace, freed from all trouble and filled with light merely by hearing the words: ‘Be not

troubled.’ These deliver it from all its pains, although it felt as though, if the whole world and all

its theologians had united in trying to persuade it there was no cause for grief, it could not, in spite

of all their efforts, have been delivered from its affliction.**

8. Again, a person is troubled and greatly terrified at being told by her confessor and other

people that her soul is under the influence of the evil one: she hears a single sentence which says,

‘It is I, be not afraid,’*° and is at once freed from all fears and filled with consolation; indeed, she

believes it would be impossible for any one to disturb her confidence.*®

9, Again, when exceedingly anxious about important business, not knowing whether or not

it will be successful, on hearing words bidding her ‘Be at peace; all will go well,’ she feels

30 Life, ch. xxii. 114.

31 Antonius a Sp. S. Le. tr. iti. n. 323. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxvii.

32 Life, ch. xxv. 13, 18.

%3 Ps, cxlviti. 5: ‘Ipse dixit et facta sunt.’ Life, ch. xxv. 5. Anton. a Sp. S. Le. tr. iii. n. 353. St. John of the

Cross, Ascent of Mount Carmel, bk. ti. ch. xxxi. calls these ‘substantial words.’

34 Life, ch. xxvi. 6; xxx. 17. Rel. 1. 26.

35 St. Luke xxiv. 36.

6 Life, ch. xxv. 22; xxxiti. 10. Rel. vii. 22. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch.

mie

The Sixth Mansions 65

Sara Me SiktiMansions =.

reassured and free from all care in the matter.>” Many other instances of the same sort could be

mentioned.

10. The second sign is a great calm and a devout and peaceful recollection which dwell in

the soul together with a desire to praise God. They say that communications, at any rate in this

mansion, are not uttered direly by God but are transmitted by an angel.3* Then, O my God, if a

word sent to us by Thee through Thy messenger has such force, what effects wilt Thou not leave

in the soul united to Thee in a mutual bond of love?*?

11. The third proof is that these words do not pass from the memory but remain there for a

very long time; sometimes they are never forgotten. This is not the case with what men may utter,

which, however grave and learned they may be, is not thus impressed on our memory. Neither, if

they prophesy of things to come, do we believe them as we do these divine locutions which leave

us so convinced of their truth that, although their fulfilment sometimes seems utterly impossible

and we vacillate and doubt about them, there still remains in the soul a certainty of their verity

which cannot be destroyed. Perhaps everything may seem to militate against what was heard and

years pass by, yet the spirit never loses its belief that God will make use of means unknown to

men for the purpose and that finally what was foretold must surely happen; as indeed it does.*°

12. Still, as I said, the soul is troubled at seeing many obstacles in the way of the

accomplishment of the prophecy. The words, their effects, and the assurance they carry with them

convinced the soul at the moment that they came from God. Afterwards, however, doubts arise

as to whether the locutions came from the devil or from the imagination, although while hearing

them the person would have died to defend their truth.*' But, as I said, these misgivings must be

suggested by the evil one to afflict and intimidate her, especially if by carrying out a command

thus given great good will result to souls and some work be done conducing notably to the honour

and service of God, concerning which great difficulties have to be overcome. In such cases, where

will Satan stop short? At least, he weakens faith, and it is a terrible evil to doubt that God has

power to work in a way far beyond our understanding.

13. Despite all these difficulties and although the confessors consulted on these matters say

the words were but fancies, while events take such an unfavorable turn as to make the realization

of these predictions seem impossible, yet there remains so lively a spark of certainty in the mind

(I know not whence it comes) that, although all other hopes die out, it cannot, if it would, quench

this ardent spark of confidence. At last, as I said, our Lord’s words are accomplished, at which

the soul is so satisfied and joyful that it can do nothing but praise His Majesty—more because it

sees His words prove true than on account of the thing itself, even though it may be of

consequence to the person concerned.

14. I know not why the soul attaches such importance to these communications being

verified. I think that if the person herself were detected in telling falsehoods, she would not be so

grieved as at these locutions proving untrue—as if she could do anything in the matter beyond

repeating what has been said to her! A certain person was frequently reminded in such a case of

the Prophet Jonas, when he found Nineveh was not to be destroyed.”

15. In fact, as these words come from the Spirit of God, it is right thus to trust them and to

desire that He Who is supreme truth should not be thought a deceiver. Justly, therefore, does their

hearer rejoice when, after a thousand delays and enormous difficulties, they are accomplished.

37 Life, ch. xxxv. 7. Rel. ix. 6. St. John of the Cross, Ascent of Mount Carmel, bk. iii. ch. it. 7.

38 Rel. v. 14.

39 Life, ch. xxv. 23-25. See also Schram, Instit. theol. myst. 528 schol; 529 schol. ii. and ii1.; 5 3 I schol.

ii: 5 32 schol. ii. Exterior locutions may ptoceed direct from God, but generally are due to the ministry

of angels; the same holds good with regatd to the imaginary ones. Intellectual locutions, in which the

words are merely impressed upon the substance of the soul without intervention of the imagination, can

only proceed from God, Who alone is able to act upon the substance of the soul. See also Life, ch. xxvii.

7 (end), 8, 9, and 10, and the corresponding chapters in St. John’s Ascent of Mount Carmel.

- 40 Life, ch. xxv. 3, 10. Rel. it. 17.

41 Tbid, ch. xxv. 10. ) | : a

42 Jonas iv. 1: ‘Et afflictus est Jonas afflictione magna et iratus est, et oravit ad Dominum et dixit:

i i mear’

Obsecro, Domine, numquid non hoc est verbum meum cum adhuc essem in terra

66 St. Teresa of Avila

Although this success may entail great suffering on herself, she prefers it to the nonfulfillment of

what she knows our Lord most certainly foretold. Possibly every one is not so weak as this, if

indeed it is a weakness, though I cannot myself condemn it as an evil.

16. If these locutions proceed from the imagination*’ they show no such signs, bringing

neither conviction, peace, nor interior joy with them. But in some cases I have come across, on

account of a very weak constitution or vivid imagination or of other causes I do not know, persons

while absorbed in the prayer of quiet and in spiritual slumber are so entirely carried out of

themselves by their deep state of recollection as to be unconscious of anything external. All their

senses being thus dormant, as if asleep—as indeed, at times they really are—they thus, in a sort

of dream, fancy they are spoken to or see things they imagine come from God, but which leave

no more effect than dreams.

17. Again, one who very lovingly asks something of our Lord may fancy that an answer

comes from Him.* This often occurs, but I think that no one accustomed to receive divine

communications could be deceived on this point by the imagination.

18. The devil’s deceptions are more dangerous; but if the foregoing signs are present, we

may feel fairly confident that these locutions are from God, though not so certain but that, if they

refer to some weighty matter in which we are called upon to act or if they concern a third person,

we should consult some confessor who is both learned and a servant of God, before attempting

or thinking of acting on them, although we may have heard them repeated several times and are

convinced of their truth and divine origin.*? His Majesty wishes us to take this course; it is not

disobedience to His commands, for He has bidden us hold our confessor as His representative

even where there is no doubt that the communications come from Him: thus we shall gain courage

if the matter is a very difficult one. Our Lord will reassure our confessor, whom, when He so

chooses, He will inspire with faith that these locutions are from the Holy Ghost.** If not, we are

freed from all further obligations in the matter. I think it would be very dangerous to act against

our confessor’s advice and to prefer our own opinions in such a matter. Therefore, sisters, I

admonish you in the name of our Lord, never to do anything of the sort.

19. God speaks to the soul in another way by a certain intellectual vision which I think

undoubtedly proceeds from Him; it will be described later on.*’ 8 It takes place far within the

innermost depths of the soul which appears to hear distinctly in a most mysterious manner, with

its spiritual hearing, the words spoken to it by our Lord Himself. The way in which the spirit

perceives these words and the results produced by them, convince us that they cannot in any way

come from the devil. Their powerful aftereffects force us to admit this and plainly show they do

not spring from the imagination.** Careful consideration will assure us of this for the following

reasons;—

20. Firstly, the clearness of the language varies in the different kinds of locutions. Those that

are divine are so distinct that the hearer remembers if there were a syllable missing, and what

words were made use of even though a whole sentence was spoken. But if the speech were only

a freak of fancy, it would not be so audible nor would the words be so distinct but would be only

half articulated.”

21. The second reason is that often the person was not thinking of what is heard; sometimes

the locution even comes unexpectedly during conversation, though at times it refers to some

thought that passed quickly through the mind or to a subject it was before engaged upon.

Frequently it concerns things of whose existence the hearer knew nothing nor even imagined such

events could ever come to pass; therefore it is impossible for the imagination to have framed such

43 Life, ch. xxv. 4 (end) and 5 (beginning).

“4 Tbid. ch. xxv. 4 (beginning).

45 Way of Perf. ch. xxxix. 6. Life, ch. xxvi. 4, 5. St. John of the Cross, Ascent of Mount Carmel, bk. ii.

ch. xxii. 14-18.

46 Rel. vit. 15.

47 Infra, ch. viii.

48 Life, ch. xxvii, 8.

49 Life, ch. xxv. 6 and 10 (end).

The Sixth Mansions 67

speeches and deceived the mind by fancies about what it had never wished, nor sought for, nor

even thought about.*°

22. The third reason is that in a genuine case the soul seems to listen to the words, whereas

when the imagination is at work, little by little it composes what the person wishes to hear.>!

23. The fourth reason is because divine locutions differ immensely from others, a single word

comprising a depth of meaning which our understanding could not thus quickly condense into

one phrase.>?

24. Fifthly because, in a manner I cannot explain, these communications, without any further

explanations, frequently give us to understand far more than is implied by the words themselves.

I shall speak farther on of this way of understanding hidden things which is very subtle and a

favour for which we should thank God. Some people are exceedingly suspicious about these and

other communications of the same kind. I speak particularly of some one’ who experienced them

herself, though there may be others who cannot understand them. I know that she has considered

the subject very carefully, God having often bestowed this grace on her. Her principal difficulty

was to discover whether the locutions were merely fancied. It is easier to know when they come

from the devil although being so wily, he can with facility imitate the spirit of light. However, he

would do this in a form of words pronounced so distinctly that there would be no more doubt as

to their reality than if they came from the spirit of truth, while those coming from the imagination

leave us uncertain whether we heard the words or not. But Satan could never counterfeit the

effects I spoke of;** he leaves neither peace nor light in the soul, only anxiety and confusion. In

any case, he can do little or no harm to one who is humble and who, as I advised, does not act on

what is heard.

25. If the soul receives favours and caresses from our Lord, let it examine carefully whether

it rates itself more highly in consequence; unless self-abasement increases with God’s expressions

of love, they do not come from the Holy Spirit. Inevitably, when they are divine, the greater the

favours, the less the soul esteems itself and the more keenly it remembers its sins.*° It becomes

more oblivious of self-interest: the will and memory grow more fervent in seeking solely God’s

honour with no thought of self. It also becomes unceasingly careful not to deviate deliberately

from the will of God and feels a keener conviction that instead of meriting such favours, it

deserves hell.

26. When these results follow, no graces or gifts received during prayer need alarm the soul

which should rather trust in the mercy of God, Who is faithful and will not allow the devil to

deceive it; but it is always well to be on one’s guard.

27. Those our Lord does not lead by this path may suppose that the soul can avoid listening

to these locutions and that even if they are interior it is at least possible to distract the attention

from them so as not to hear them and thus escape danger. This cannot be done: I am not speaking

of freaks of fancy which may be prevented by ceasing to desire certain things or by paying no

attention to its inventions. This is not feasible when these communications come from the Holy

Ghost Who, when He speaks, stops all other thoughts and compels the mind to listen.*° Mark this:

that I believe it would be easier for a person with very keen ears to avoid hearing a loud voice, for

he could occupy his thoughts and mind in other things. Not so here; the soul can do nothing, nor

has it ears to stop, nor power to think of aught but what is said to it. For He Who could stay the

sun on its course (at the prayer of Josue,’ I believe) can so quiet the faculties and the interior of

50 Tbid. ch. xxv. 9, 16.

51 Tbid. ch. xxv. 4, 6.

52 [bid, ch. xxv. 12 (beginning). ;

58 The whole of this chapter as well as chapter xxv. of the Life prove clearly that the Saint speaks about

herself and that she investigated the subject with the greatest care.

54 Life, ch. xxv. 15.

55 Life, ch. xii. 5: ‘The nearer we draw unto God the more this virtue (humility) should grow’; xv. 16;

xix. 2; xx. 38. Rel. ii. 15; vii. 17; viii. 7, 9. Way of Perf. ch. xvii. 3.

56 Life, ch. xxv. 21. .

57 Josue x. 12. 13: ‘Tunc locutus est Josue: .. -sol contra Gabaon ne movearis; steteruntque sol et luna.

68 St. Teresa of Avila

the spirit as to make it perceive that another and a stronger Lord than itself governs this castle; it

is thus affected with profound devotion and humility, seeing that it cannot but listen. May the

divine Majesty vouchsafe that, forgetting ourselves, our only aim may be to please Him, as I said.

Amen. God grant I have succeeded in explaining what I wished and that it may be some guide to

those who may experience such favours.

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. Raptures. 3. Rapture caused by

the spark of love. 4. The powers and senses absorbed. 5. Mysteries revealed during ecstasies. 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 spectators by such favours. 21. Our Lord’s predilection for such a soul. 22. Illusionary

raptures.

1. WHAT 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

impossible for us, however much we might appreciate 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 perhaps 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 inflames the soul which rises with new life

like a phoenix from the flames. Such a one may piously believe 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 to be able to explain it to others afterwards.

58 Life, ch. xxxix. 30.

59 Castle, M. tv. ch. it. 11.

60 Life, ch. xx. passim.

61 Philippus a SS. Trinitate, Lc. tr. i. disc. iii, art. 3.

62 Rel. ix. 4. Way of Perf. ch. xix. 8.

The Sixth Mansions 69

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.

5. While the soul is in this suspension, our Lord favours it by discovering to it secrets such

as heavenly mysteries and imaginary visions, which admit of description afterwards because they

remain so imprinted 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 a time being so sublime

that it is not fitting for man, while living in this world, to understand them in a way that can be

told, although when the use of the faculties returns much can be described of what was seen in

intellectual vision. Possibly you do not know what a vision is, especially an intellectual one. Since

I have been bidden by one who has authority, I will tell you at the proper time. Although

seemingly superfluous, it may prove useful to certain people.

6. ‘But,’ you will ask me, ‘if the very sublime favours our Lord bestows in this mansion

cannot afterwards be remembered, what profit do they bring?’® O daughters! their value cannot

be overrated; for though the recipient is incapable of describing them, they are deeply imprinted

in the centre of the soul and are never forgotten. ‘How can they be remembered if no image is

seen and the powers of the soul do not comprehend them?’ I, too, do not understand this, but I

know that certain truths of the greatness of God remain so impressed on the spirit by this favour

that, did not faith teach Who He is and that it is bound to believe He is God, the soul would

henceforth worship Him as such, as did Jacob when he saw the ladder. Doubtless the Patriarch

learnt other secrets he was unable to reveal, for unless he had received more interior light he could

never have discovered such sublime mysteries merely by watching angels ascending and

descending the steps. I am not certain whether this quotation is correct; although I have heard the

passage, I cannot feel sure of recalling it exactly.

7. Neither was Moses able to relate more than God willed of what he had seen in the burning

bush;® but unless the Almighty had clearly revealed certain mysteries to his soul, causing it to

see and know its God was present, the lawgiver could never have undertaken so many and such

great labours. Such sublime revelations were shown him amidst the thorns of the bush as to give

him the needful courage for his great deeds on behalf of the Children of Israel. We must not,

sisters, search out reasons for understanding the hidden things of God, but, believing Him to be

Almighty, we should be convinced that such worms as ourselves, with our limited power of

intelligence, are unable to comprehend His wonders. Let us praise Him fervently for allowing us

to understand something of them.

8. I wish I could find some simile for my subject: none seem to suit the purpose, but I will

make use of the following. Imagine that you are in an apartment—I fancy it is termed camarin

(or private museum)—belonging to a king or a great nobleman, in which are placed numberless

kinds of articles of glass, porcelain, and other things, so arranged that most of them are at once

seen on entering the room.

9. While on a visit to the house of the Duchess of Alva (where at her request I was bidden by

obedience to stay during a journey)® I was taken into such a room. I stood amazed on entering it

and wondered what could be the use of such a jumble of knick-knacks; then I thought that the

63 Philippus a SS. Trinitate, Lc.

64 Gen. xxviit. 2.

65 Exod. 2.

66 Dofia Maria Enriquez, wife of Ferdinand de Toledo, Duke of Alva. This visit took place in February,

1574, and lasted two days the Saint being then on her journey from Salamanca to Alva de Tormes. (Found.

ch. xxi.)

70 St. Teresa of Avila

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. Although I was in the room some time, there were so

many objects in it that I forgot what I had seen and could no more remember each object, nor of

what it was made, than if I had never seen it, though I recalled the sight of the whole collection.

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 inebriation 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 contains. 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?

I mean nothing of the sort: I am speaking of an intellectual vision, but being so ignorant and dull

I can explain nothing and am well aware that if anything is rightly stated, it does not come from

myself.

12. I think that if the soul 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 connection 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 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 enjoyed for ever—and yet even these 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 who

was cured by the Spouse.’° Then, realizing our imperfections, we shall beg Him more fervently

to let us benefit by our defers 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

67 Castle, M. tv. ch. iit, 2.

°8 ‘The Saint wrote here and elsewhere Memento, and not momenta 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

intends to pray. Likewise St. 'Teresa often speaks of the ‘space of a Credo or an Ave Maria’ always implying

a vety short duration.

6° Cant. i. 2: ‘Per vicos et plateas queeram quem diligit anima mea.’

70 St. John ix. 6.

The Sixth Mansions vial

us toe He only longs for souls on whom He may bestow them, for His gifts do not diminish His

riches.

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

faculties 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 breathing can be detected.’* 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 /ife to the soul.

18. This supreme state of ecstasy never lasts long, but although it ceases, it leaves the will so

inebriated,” 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;

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 secret, 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 judgment 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?”

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

71 Life, ch. xx. 18. ‘Like a person who, having a rope around his neck and being strangled, tries to

breathe.’

72 Life, ch. xx 23, 29. Way of Perf. ch. xxxii. Rel. viit. 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).

73 Digo pata estar in un set.’

74 Christusque nobis sit cibus, Potusque noster sit fides; Leeti bibamus sobriam Ebrietatem Spiritus.

Hymn for Lauds, Feria secunda, old version.

(Compare Anton. a Sp. S. Ze tr. tv. n. 30.)

75 Life, ch. xx. 30.

76 Castle, M. vii. ch. iii. 4. Way of Perf. ch. xxxviii. 1. Excl. xiv. 3. Life, ch. xl. 27.

77 Life, ch. xvi. 6. Rel. 1. 4. 44

78 Tbid. ch. xx. 5, 6.

79 Life, ch. xxxi..15. St. John of the Cross in stanza xiii. 8. of the Spiritual Canticle, refers to this and

the following chaptets. ‘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 teadily because our mother, the blessed Teresa of Jesus, has

written admirably on this matter, whose writings I hope to see soon published,’

72 St. Teresa of Avila

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 effects do not correspond with this great grace, the favour itself

becomes so discredited that naturally, when our Lord afterwards bestows it on any soul, nobody

believes in it. May He be for ever blessed and praised! Amen, Amen!

CHARLER WN:

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. Humility 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 sometimes 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 read, even the body rises with it?®! She

does not know where the spirit is going, who is raising her, nor 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.*?

80 Rel, vit. 10, 11. Life, ch. xviii, 8; xx. 3.

8! Life, ch. xx. 9. St. John of the Cross, Spiritual Canticle, stanzas xiv.-xv. 23 sqq. Philippus a SS. Trinit.

Le. p. iit. tr. 1 disc. i. 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. Ixxix. 1) says: “Wherefore, oftentimes, through the perfect

union which the soul has made with Me, she is taised 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 mote 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.)

82 Life, ch. xxii. 20.

The Sixth Mansions 73

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 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 Himself 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 manner to strive with all 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 pay.*

5. This thought terrifies the soul exceedingly: 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 imperfections 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 enriched 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.

7. I think this example is very instructive; it 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 so unearthly 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

83 Castle, M. iv. ch. it. 3.

84 Prov. viii. 29.

85 St. Luke xii. 48: ‘Cui multum datum ést, multum quaeretur ab eo, et cui commendaverunt multum,

plus petent ab eo.’

86 Rel. ix. 8. This happened at Seville in 1575 or 1576.

87 1 Cot. iv. 7: ‘Quid autem habes quod non accepisti””

88 2 Cor. xii. 2: Sive in corpore nescio, sive extta corpus nescio, Deus scit.’

89 This is called ‘umen prophetie’ and is a transient form of the ‘lumen gloriz.’ See St. Thomas

Aquinas, Sum. theol. 2a 2z, q. 175, art. 3 ad 2.

74: St. Teresa of Avila

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.

9. This vision is not intellectual but imaginary and is seen by the eyes of the soul more clearly

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.

10. I cannot tell whether the soul dwells in the body meanwhile or not: I would neither affirm

that it does nor that the body is deprived of it. I have often thought that as, though the sun does

not leave his place in the heavens yet his rays have power to reach the earth instantaneously, so

the soul and the spirit, which make one and the same thing (like the sun and its rays) may, while

remaining 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 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 consciousness 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;?* so here our Lord seems to seek to show the soul something of the land to which

it is travelling, 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 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.

°° 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.

*! These words, though necessary for the context, were only begun, but not completed by St. Teresa.

92 Life, ch. xx. 32. Castle, M. iv. ch. i. 10.

3 Compare §§ 8-10 with Philippus a SS. Trinitate, Zc p. iit. tr. i. disc. iii, art. 3.

"Muchas veces he pensado, st como el sol estandose en el cielo, que sus rayos tienen tanta fuerza, que

no mudandose él de alli, de presto llegan aca; si el alma y el espititu (que son una misma cosa, como le es

el soly sus rayos) puede, quedandose ella en su puesto, con la fuerza de calor que le viene del verdadero

Sol de justicia, alguna parte superiot 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 otto nombre que le poner) que aunque no hace tuido, 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.’

o4 Num. xiti. 24.

* Life, ch. xx. 31. The same distinctions with respect to divine and diabolical locutions may be found

in Life, ch. xxv. 5.

The Sixth Mansions 75

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 in her

memory that I believe she can never forget them until she enjoys them for evermore, for to do so

would be the greatest misfortune.*’ But the Spouse Who gave her these gifts has power to give

her grace not to lose them.

14. I told you that courage was required by the soul, for do you think it is a trifling matter for

the spirit to feel literally separated from the body, as it does when perceiving that it is losing its

senses without understanding the reason? There is need that He Who gives all the rest should

include fortitude. You will say this fright is well rewarded, and so say I. May He Who can bestow

a ee be for ever praised and may His Majesty vouchsafe that we may be worthy to serve

im. Amen.

CHAPTER VIL.

DESCRIBES AN EFFECT WHICH PROVES THE PRAYER SPOKEN OF IN THE LAST CHAPTER TO BE

GENUINE AND NO DECEPTION, TREATS OF ANOTHER FAVOUR OUR LORD BESTOWS ON THE

SOUL TO MAKE IT PRAISE HIM FERVENTLY.

1. The soul longs for death. 2. The soul cannot help desiring these favours. 3. St. Teresa

bewails her inability to serve God. 3. Fervour resulting from ecstasies. 5. Excessive desires to see

God should be restrained. 6. They endanger health. 7. Tears often come from Physical causes. 8.

St. Teresa’s own experience. 9. Works, not tears, are asked by God. 10. Confide entirely in God.

11. The jubilee of the soul. 12. Impossibility of concealing this joy. 13. The world’s judgment of

this jubilee. 14. Which is often felt by the nuns of St. Joseph’s. 15. The Saint’s delight in this

jubilee.

1. THESE sublime favours leave the soul so desirous of fully enjoying Him Who has

bestowed them that life becomes a painful though delicious torture, and death is ardently longed

for. Such a one often implores God with tears to take her from this exile where everything she

sees wearies her.** Solitude alone brings great alleviation for a time, but soon her grief returns

and yet she cannot bear to be without it. In short, this poor little butterfly can find no lasting rest.

So tender is her love that at the slightest provocation it flames forth and the soul takes flight. Thus

in this mansion raptures occur very frequently, nor can they be resisted even in public.

Persecutions and slanders ensue;®? however she may try, she cannot keep free from the fears

suggested to her by so many people, especially by her confessors.

2. Although in one way she feels great confidence within her soul, especially when alone

with God, yet on the other hand, she is greatly troubled by misgivings lest she is deceived by the

devil and so should offend Him Whom she deeply loves. She cares little for blame, except when

her confessor finds fault with her as if she could help what happens. She asks every one to pray

for her! since she has been told to do so, and begs His Majesty to direct her by some other way

than this which is so full of danger. Nevertheless, so great are the benefits left by these favours

that she cannot but see that they lead her on the way to heaven,'®! of which she has read and heard

and learnt in the law of God. As, strive how she may, she cannot resist desiring to receive these

graces, she resigns herself into God’s hands. Yet she is grieved at finding herself forced to wish

for these favours which appears to be disobedience to her confessor, for she believes that in

obedience, and in avoiding any offence against God, lies her safeguard against deception. Thus

96 Dexteram meam et collum meum cinxit lapidibus pretiosis; tradidit auribus meis inestimabiles

margaritas.’ From the Office of St. Agnes.

97 This is undoubtedly the correct rendering of this difficult and obscure passage.

98 Excl. ii. See poem 4, ‘Cuan triste es, Dios mio’; and the two versions of ‘Vivir sin vivir en mi.’ (Poems

3 and 4. Minor Works.)

99 Life, ch. xxv. 18.

100 Tbid. ch. xxv. 20. Rel. vii. 7.

101 Tbid. ch. xxvii. 1, 2.

76 St. Teresa of Avila

she feels she would prefer to be cut in pieces rather than willfully commit a venial sin, yet is

greatly grieved at seeing that she cannot avoid unwittingly falling into a great number. God

bestows on such people so intense a desire neither ever to displease Him in however small a

matter, nor to commit any avoidable imperfection, that, were there no other reason, they would

try to avoid society and they greatly envy those who live in deserts.'°* On the other hand, they

seek to live amidst men in the hopes of helping if but one soul to praise God better.'°° In the case

of a woman, she grieves over the impediment offered by her sex'™ and envies those who are free

to proclaim aloud to all Who is this mighty God of hosts. '°°

3. O poor little butterfly! chained by so many fetters that stop thee from flying where thou

wouldst! Have pity on her, O my God, and so dispose her ways that she may be able to accomplish

some of her desires for Thy honour and glory! Take no account of the poverty of her merits, nor

of the vileness of her nature, Lord, Thou Who hast the power to compel the vast ocean to retire,

and didst force the wide river Jordan to draw back so that the Children of Israel might pass

through!!°° Yet spare her not, for aided by Thy strength she can endure many trials. She is

resolved to do so—she desires to suffer them. Stretch forth Thine arm, O Lord, to help her lest

she waste her life on trifles! Let Thy greatness appear in this Thy creature, womanish and weak

as she is, so that men, seeing the good in her is not her own, may praise Thee for it! Let it cost her

what it may and as dear as she desires, for she longs to lose a thousand lives to lead one soul to

praise Thee but a little better. If as many lives were hers to give, she would count them well spent

in such a cause, knowing as a truth most certain that she is unworthy to bear the lightest cross,

much less to die for Thee.

4. I cannot tell why I have said this, sisters, nor what made me do so; indeed I never intended

it. You must know that these effects are bound to follow from such trances or ecstasies: they are

not transient, but permanent desires; when opportunity occurs of acting on them, they prove

genuine. How can I say that they are permanent, when at times the soul feels cowardly in the most

trivial matters and too timorous to undertake any work for God?

5. I believe it is because our Lord, for its greater good, then leaves the soul to its natural

weakness, which at once convinces it so thoroughly that any strength it possessed came from His

Majesty as to destroy its self-love, enduing it with a greater knowledge of the mercy and greatness

of God which He deigned to show forth in one so vile. However, the soul is usually in the former

state. Beware of one thing, sisters; these ardent desires to behold our Lord are sometimes so

distressing as to need rather to be checked than to be encouraged—that is, if feasible, for in another

kind of prayer of which I shall speak later, it is not possible as you will see.

6. In the state I speak of these longings can sometimes be arrested, for the reason is at liberty

to conform to the will of God and can quote the words of St. Martin;!°’ should these desires

become very oppressive, the thoughts may be turned to some other matter. As such longings are

generally found in persons far advanced in perfection, the devil may excite them in order to make

us think we are of their number—in any case it is well to be cautious. For my part, I do not believe

he could cause the calm and peace given by this pain to the soul, but would disturb it by such

uneasiness as we feel when afflicted concerning any worldly matter. A person inexperienced in

both kinds of sorrow cannot understand the difference, but thinking such grief an excellent thing,

will excite it as much as possible which greatly injures the health, as these longings are incessant

or at least very frequent.

102 Rel. 1. 6.

103 Life, ch. xxxii. 14; xxxv. 13. Castle, M. vii. ch. tv. 21. Found. ch. i. 6, 7.

104 Way of Perf. ch. i.

105 TIT Reg. xix. 10.

106 Ps. cxiit. 3; Exod. xiv. and Jos. iti.

(07 ‘When St. Martin was dying, his brethren said to him: ‘Why, dear Father, will you leave us? Or to

whom can you commit us in our desolation? We know, indeed, that you desite to be with Christ, but your

reward above is safe and will not be diminished by delay; rather have pity on us whom you ate leaving

desolate.” Then Martin, always pitiful, moved by these lamentations, is said to have burst into tears.

Turning to God, he replied to the mourners around him only by crying: ‘O Lord, if I am still necessary

to Thy people, I do not shrink from toil; Thy will be done.’ (Sulpitius Severus, Life of St. Martin, letter 3.)

The Sixth Mansions 77

7. You must also notice that bodily weakness may cause such pain, especially with people

of sensitive characters who cry over every trifling trouble.!°° Times without number do they

imagine they are mourning for God’s sake when they are doing no such thing. If for a considerable

space of time, whenever such a person hears the least mention of God or thinks of Him at all,

these fits of uncontrollable weeping occur,!° the cause may be an accumulation of humour round

the heart, which has a great deal more to do with such tears than has the love of God. Such persons

seem as if they would never stop crying: believing that tears are beneficial, they do not try to

check them nor to distract their minds from the subject, but encourage them as much as possible.

The devil seizes this opportunity of weakening nuns so that they become unable to pray or to keep

their Rule.

8. I think you must be puzzling over this and would like to ask what I would have you do, as

I see danger in everything. If] am afraid of delusions in so good a thing as tears, perhaps I myself

am deluded, and may be I am! But believe me, I do not say this without having witnessed it in

other people although not in my own case, for there is nothing tender about me and my heart is

so hard as often to grieve me.''° However, when the fire burns fiercely within, stony as my heart

may be, it distils like an alembic.'!' It is easy to know when tears come from this source, for they

are soothing and gentle rather than stormy and rarely do any harm. This delusion, when it is one,

has the advantage, with a humble person, of only injuring the body and not the soul. But if one is

not humble, it is well to be ever on one’s guard.

9. Let us not fancy that if we cry a great deal we have done all that is needed—rather we

must work hard and practice the virtues: that is the essential—leaving tears to fall when God sends

them, without trying to force ourselves to shed them. Then, if we do not take too much notice of

them, they will leave the parched soil of our souls well watered, making it fertile in good fruit; for

this is the water which falls from heaven.'!? However we may tire ourselves in digging to reach

it, we shall never get any water like this; indeed, we may often work and search until we are

exhausted without finding as much as a pool, much less a springing well!

10. Therefore, sisters, I think it best for us to place ourselves in the presence of God,

contemplate His mercy and grandeur and our own vileness and leave Him to give us what He

will, whether water or drought, for He knows best what is good for us; thus we enjoy peace and

the devil will have less chance to deceive us.

11. Amongst these favours, at once painful and pleasant, Our Lord sometimes causes in the

soul a certain jubilation'' and a strange and mysterious kind of prayer. If He bestows this grace

on you, praise Him fervently for it; I describe it so that you may know that it is something real. I

believe that the faculties of the soul are closely united to God but that He leaves them at liberty to

rejoice in their happiness together with the senses, although they do not know what they are

enjoying nor how they do so. This may sound nonsense but it really happens. So excessive is its

jubilee that the soul will not enjoy it alone but speaks of it to all around so that they may help it

to praise God, which is its one desire.''

12. Oh, what rejoicings would this person utter and what demonstrations would she make, if

possible, so that all might know her happiness! She seems to have found herself again and wishes,

like the father of the prodigal son, to invite all her friends to feast with her'!° and to see her soul

in its rightful place, because (at least for the time being) she cannot doubt its security. I believe

she is right, for the devil could not possibly infuse a joy and peace into the very centre of her being

which make her whole delight consist in urging others to praise God. It requires a painful effort

to keep silent and to dissemble such impulsive happiness. St. Francis must have experienced this

108 Way of Perf.. ch. xvii. 4; xix. 6.

109 Life, ch. xxix. 12. Re

110 Compare with this what we have said in note 1 to the second chapter of the Fourth Mansions. Rel.

ii, 12.

111 Life, ch. xix. 1-3.

112 Way of Perf. ch. xix. 6. Life, ch. xvitt. 12 sqq. .

113 Philippus a SS. Trinit. l.c. p. iii. tr. i. disc. iv. art. 5. Antonius a Sp. S. lc. tr. tv. n.156.

114 Rel. it. 12.

115 St. Luke xv. 23.

78 St. Teresa of Avila

when, as the robbers met him rushing through the fields crying aloud, he told them in answer to

their questions that he was the ‘herald of the great King.’!'® So felt other saints who retired into

the deserts so that, like St. Francis, they might proclaim the praises of their God.

13. I knew Fray Peter of Alcantara who used to do this. I believe he was a saint on account

of the life he led, yet people often took him for a fool when they heard him.'!” Oh happy folly,

sisters! Would that God might let us all share it! What mercy He has shown you in placing you

where, if He gave you this grace and it were perceived by others, it would rather turn to your

advantage than bring on you contempt as it would do in the world, where men so rarely hear God

praised that it is no wonder they take scandal at it.

14. Oh miserable times and wretched life spent in the world! How blest are those whose

happy lot it is to be freed from them!"'® It often delights me, when in my sisters’ company to see

how the joy of their hearts is so great that they vie with one another in praising our Lord for

placing them in this convent: it is evident that their praises come from the very depths of their

souls. I should like you to do this often, sisters, for when one begins she incites the rest to imitate

her. How can your tongues be better employed when you are together than in praising God, Who

has given us so much cause for it?

15. May His Majesty often grant us this kind of prayer which is most safe and beneficial; we

cannot acquire it for ourselves as it is quite supernatural. Sometimes it lasts for a whole day and

the soul is like one inebriated, although not deprived of the senses;'!? nor like a person afflicted

with melancholia,'”° in which, though the reason is not entirely lost, the imagination continually

dwells on some subject which possesses it and from which it cannot be freed. These are coarse

comparisons to make in connection with such a precious gift, yet nothing else occurs to my mind.

In this state of prayer a person is rendered by this jubilee so forgetful of self and everything else

that she can neither think nor speak of anything but praising God, to which her joy prompts her.

Let us all of us join her, my daughters, for why should we wish to be wiser than she? What can

make us happier? And may all creatures unite their praises with ours for ever and ever. Amen,

amen, amen!

CHAPTER VIL.

DESCRIBES THE GRIEF FELT ON ACCOUNT OF THEIR SINS BY SOULS ON WHOM GOD HAS

BESTOWED THE BEFORE-MENTIONED FAVOURS. SHOWS THAT HOWEVER SPIRITUAL A PERSON

MAY BE, IT IS A GREAT ERROR NOT TO KEEP BEFORE OUR MIND THE HUMANITY OF OUR LORD

AND SAVIOUR JESUS CHRIST AND HIS SACRED PASSION AND LIFE, AS ALSO THE GLORIOUS

MOTHER OF GOD AND THE SAINTS. THE BENEFITS GAINED BY SUCH A MEDITATION. THIS

CHAPTER IS MOST PROFITABLE.

1. Sorrow for sin felt by souls in the Sixth Mansion. 2. How this sorrow is felt. 3. St. Teresa’s

grief for her past sins. 4. Such souls, centered in God, forget self-interest. 5. The remembrance of

'16 “He plunged into a large forest, and there in a loud voice and in French, he made the echoes resound

with the praises of God. Some robbers, attracted by his singing, rushed out upon him. But the sight of so

poor a man destroyed their hopes of booty. They questioned him, and Francis gave them no answer

beyond saying in allegorical language: ‘I am the herald of the great King!’ The robbers considered

themselves insulted by these words. They threw themselves upon him, beat him severely, and went off

after having thrown him into a ditch full of snow. This treatment only added fire to the zeal of Francis.

He sang his holy canticles with greater love than before.’ (Rev. Father Léon, Lives of the Saints of the

Order of St. Francis, vol. 1, ch, i,)

"7 St. Peter of Alcantara, in the jubilation of his soul through the impetuosity of divine love, was

occasionally unable to refrain from singing the divine praises aloud in a wonderful mannet. T'o do this

more freely, he sometimes went into the woods where the peasants who heard him sing took him for one

who was beside himself’ (Rev. Alban Butler, Lives of the Saints.)

118 Way of Perf. ch. ii. 8; iti. i; viii. 1.

'!? Compare with this what has been said in the fourth chapter of this Mansion, § 17, note 17.

120 Melancholia here as elsewhere means hysteria.

The Sixth Mansions 79

divine benefits increases contrition. 6. Meditation on our Lord’s Humanity. 7. Warning against

discontinuing it. 8. Christ and the saints our models. 9. Meditation of contemplatives. 10.

Meditation during aridity. 11. We must search for God when we do not feel His presence. 12.

Reasoning and mental prayer. 13. A form of meditation on our Lord’s Life and Passion. 14.

Simplicity of contemplatives’ meditation. 15. Souls in every state of prayer should think of the

Passion. 16. Need of the example of Christ and the saints. 17. Faith shows us our Lord as both

God and Man. 18. St. Teresa’s experience of meditation on the sacred Humanity. 19. Evil of

giving up such meditation.

1. IT may seem to you, sisters, that souls to whom God has communicated Himself in such

a special manner may feel so sure of enjoying Him for ever as no longer to require to fear or to

mourn over their past sins. Those of you will be most apt to hold this opinion who have never

received the like favours; souls to whom God has granted these graces will understand what I say.

This is a great mistake, for sorrow for sin increases in proportion to the divine grace received and

I believe will never quit us until we come to the land where nothing can grieve us any more.

Doubtless we feel this pain more at one time than at another and it is of a different kind. A soul

so advanced as that we speak of does not think of the punishment threatening its offences but of

its great ingratitude towards Him to Whom it owes so much!”! and Who so justly deserves that it

should serve Him, for the sublime mysteries revealed have taught it much about the greatness of

God.

2. This soul wonders at its former temerity and weeps over its irreverence; its foolishness in

the past seems a madness which it never ceases to lament as it remembers for what vile things it

forsook so great a Sovereign. The thoughts dwell on this more than on the favours received,

which, like those I am about to describe, are so powerful that they seem to rush through the soul

at times like a strong, swift river. Yet the sins remain like the mire in the river bed and dwell

constantly in the memory, making a heavy cross to bear.

3. [know some one who, though she had ceased to wish for death in order to see God,' yet

desired it that she might be freed from her continual regret for her past ingratitude towards Him

to Whom she owed, and always would owe, so much. She thought no one’s guilt could be

compared to her own, for she felt there could be none with whom God had borne so patiently nor

on whom He had bestowed such graces.

4. Souls that have reached the state I speak of have ceased to fear hell. At times, though very

rarely, they grieve keenly over the possibility of their losing God; their sole dread is lest He should

withdraw His hand, allowing them to offend Him, and so they might return to their former

miserable condition. They care nothing for their own pain or glory; if they are anxious not to stay

long in Purgatory, it is more on account of its keeping them from the Presence of God than

because of its torments. Whatever favours God may have shown a soul, I think it is dangerous for

it to forget the unhappy state it was once in; painful as the remembrance may be, it is most

beneficial.

5. Perhaps I think so because I have been so wicked and that may be the reason why I never

forget my sins; people who have led good lives have no cause for grief; yet we always fall at times

whilst living in this mortal body. This pain is not lessened by reflecting that our Lord has already

forgiven and forgotten our faults; our grief is rather increased at seeing such kindness and favours

bestowed on one who deserves nothing but hell. I think St. Paul and the Magdalen must thus have

suffered a cruel martyrdom;!” their love was intense, they had received many mercies and

realized the greatness and the majesty of God and so must have found it very hard to bear the

remembrance of their sins, which they must have regretted with a most tender sorrow.

6. You may fancy that one who has enjoyed such high favours need not meditate on the

mysteries of the most sacred Humanity of our Lord Jesus Christ but will be wholly absorbed in

121 Life, ch. vi. 7.

122 Excl. vi. 4, 5. Supra, M. v. ch. ti, 5. Poems 2, 3, 4. Minor Works.

123 Life, ch. xxi, 9. All editions have ‘Peter’. St. Teresa only wrote ‘Po’ but the parallel passage proves

ae meant Pablo, and not Pedro. See also M. 1. ch. 1. 5.

80 St. Teresa of Avila

love. I have written fully about this elsewhere.!** I have been contradicted and told that I was

wrong and did not understand the matter; that our Lord guides souls in such a way that after

having made progress it is best to exercise oneself in matters concerning the Godhead and to avoid

what is corporeal; yet nothing will make me admit that this latter is a good way.

7. [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 respell, I have decided

to speak again about it here although I have very often done so elsewhere.'” Be most cautious on

the subject; attend to what I venture to say about it and do not believe any one who tells you the

contrary. I will endeavour to explain myself more clearly than I did before. If the person who

undertook 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 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 with love, is not possible for us while in

this mortal flesh; 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 willfully 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 to the Father

but by Him; and that ‘He that seeth Me, seeth the Father also.’ !?’

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 subject) after our Lord has

once raised them to perfect 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 intellect.

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

124 J jfe, ch. xxii. 9-11.

125 Tbid. ch. xxii. 4 xxiii, 18; xxiv. 2.

126 “Deliberate forgetfulness and rejection of all knowledge and of form must never be extended to

Christ and His sacred Humanity. Sometimes, indeed, in the height of contemplation and pure intuition

of the Divinity the soul does not remember the Sacted 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 tight, 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 ate 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 Ascent of Mount Carmel, bk. iii. ch. i. 12-

14.

127 St. John viit. 12; xiv. 6, 9.

28 Life, ch. xv. 20. St. John of the Cross treats the subject most carefully. He shows how and when

meditation becomes impossible: Ascent of Mount Carmel, bk. ii. ch. xii. (citca 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); that it should be resumed; Ascent of Mount

Carmel; bk. ii, ch. xv.

The Sixth Mansions 81

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 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 expect 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.

11. In my opinion we ought during our whole life, to act in this manner, however sublime

our prayer may be. True, those whom our Lord admits into the seventh mansion rarely or never

need thus to help their fervour, for the reason I will tell you of; if I recollect it when I come to

write of this room where, in a wonderful manner, souls are constantly 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 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 | fail to express myself rightly but I will do my best. Using the understanding much

in this manner 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 reflect upon all the mysteries of His glorious life; or let us first turn our

thoughts to His prayer in the garden, then allow them to continue the subject until they reach the

crucifixion. Or we may take some part of the Passion such as Christ’s apprehension and dwell 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.!*°

129 TIT Reg. xviii. 30-39.

130 Continual sense of the presence of God: Life, ch. xxvii. 6. Rel. x1. 3: “The intellectual vision of the

Three Persons and of the Sacred Humanity seems ever present.’ Castle, M. vit. ch. tv. 15.

131 Cant, iii. 3; ‘Num quem diligit anima mea, vidistis?”

132 'T asked the earth, and it answered me: ‘I am not He’; and whatsoever it contains confessed the

satne. 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, bl. x. ch. 6.)

St. Teresa may have read this in St. Augustine’s Confessions, (see above, p. 78), ot 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 Valladolid in 1515, and again at Medina del

Campo in 15 53, and at Toledo in 1565. The words quoted by St. Teresa occur in chapter xxxi. See Le,

chiral. 10.

133 Life, ch. xii. 17-23.

82 St. Teresa of Avila

14. Souls led by God in supernatural ways and raised to perfect contemplation are right in

declaring they cannot practice 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 saying that they cannot dwell on these

mysteries nor frequently think about them, especially when these events are being celebrated by

the Catholic Church. Nor is it possible for the soul which has received so much from God to forget

these precious proofs of His love which are living sparks to inflame 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 perfect way than with

other people, so that the mere sight of our Lord prostrate 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 ungratefully we treat Him in return for such terrible

sufferings. Then the will, although perhaps without 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 meditate 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 praising this often.

If God then sees fit to enrapture them, well and good; even if they are reluctant, He will make

them cease to meditate. | am certain that this way of king 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 incapable of enjoying the great graces

contained in the mysteries of Jesus Christ, our only Good, which no one, however spiritual he

may be, can persuade me it is well to omit contemplating.

16. There are souls who, having made a beginning, 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 continually. 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 immersed

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

as to imagine that meditation on the most sacred Humanity can injure the soul.

17. People allege, in defense, 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 perfect 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 then 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.

134 Way of Perf. ch. xxv. 7.

135 St. John xvi. 7: “Expedit vobis ut ego vadam; si enim non abiero, Paraclitus non veniet ad vos.’ Life,

ch. xxii. 1, 2 and note.

The Sixth Mansions 83

18. The mistake I formerly made’** did not 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

and finding no place for rest. Thus I lost much time and did not advance in virtue nor make

progress in prayer.

19. I did not understand the reason, and as I believed that I was acting wisely I think I should

never have learnt it but for the advice of a servant 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 difficult 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 experience 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.

1. 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 withdraw from His presence. This is clearly

shown by the manners and ways in which His Majesty communicates 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 not receive 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 expecting 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 intellectual 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 manifesting Himself that she could

not doubt that it was some kind of vision, whether it came from God or no. Its powerful effects

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 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

136 Life, ch. xxii. 11. 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.

137 Life, ch. xxvii. 3, 5. Rel. vit. 26.

138 Life, ch. xxvit. 7.

139 Tbid. Lc. 4. Father Juan de Pradanos was then the Saint’s confessor.

84 St. Teresa of Avila

the fact 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 effect 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 recollection 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 unexpectedly, 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 effects

which could not come from melancholia. Nor could the devil thus fill the soul with peace, 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-abasement 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 forgetful 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 mentioned by constantly making

acts 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 delight.

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 will 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 fact 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 understanding 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 not rate herself more highly on this account, but rather thinks she serves Him

M0 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. it. ch. xxxi. 1.

'1 Tn fact, one and the same person.

M42 Life, ch. xix. a; xx. 38. Way of Perf. ch. xxxvi. 10.

143 Tife, ch. xxix 6.

The Sixth Mansions 85

less than any one else in the world; feeling herself to be under greater obligations to Him than

others, any fault she commits pierces her to the heart, as indeed it ought under the circumstances.

9. When the effects 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 produce 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 presence of God!*4 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 effects 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, none of you who are led by this way need

feel alarm. Fear is good and we should be cautious and not overconfident, 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 theologian (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 theologian would be preferable;'** 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.

11. 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 effects 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 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 immoderate scruples that

the person cannot be satisfied with consulting her confessor only once on the subject, especially

if he is inexperienced and timid or if he bids her consult him again.

12. Thus that which should have been kept strictly private becomes public;'** such a person

is persecuted and tormented and finds that what she believed 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; therefore in itself it is neither to be esteemed nor condemned. We must look to

the virtues; she who is most mortified, humble and single-minded in serving God is the most holy.

144 Gen. xvii, 1: ‘Ambula coram me et esto perfectus.’

145 ‘Magni doctotes scholastici, si non sint spitituales, vel omni terum spititualium experientia cateant,

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

miysticus. In rebus tamen difficilibus, dubiis, spititualibus, prestat medioctiter spititualem theologum

consulere quam spiritualem idiotam.’ (Schram, Theol. Myst. § 483.)

146 Life, ch. v. 6.

147 Tbid. ch. xxv. 18 sqq. Way of Perf. ch. tv. 11; v. 3.

148 Life, ch. xxiii. 14-15. Rel. vit. 17.

86 St. Teresa of Avila

However, we can never feel very certain about such matters until the true Judge rewards each one

according to his merits. Then we shall be surprised to find how very different 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 COMMUNICATES 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 apparition 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 meritorious than

consolations. 21. Fervent souls desire to serve God for Himself alone.

1. 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 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 luster. 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 resurrection.'°° 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 ‘picture,’ 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 understand that though the soul sees this for a certain space of

time, it is no more possible to continue 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 experienced 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 anything that could

be imagined even though any one should live a thousand years and spend all that time in trying

149 Tife, ch, vii, 11.

150 Thid. xxix, 4.

151 Tife, ch, vit. 11, 12.

The Sixth Mansions 87

to picture 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

certainty 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 attract 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, 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 unconsciousness! 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 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 subject,

I know by experience that there are souls which, either because they possess vivid imaginations

or active 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 imagines. 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 effects are produced on the mind, which is less moved

to devotion than by the sight of a sacred picture. 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 fright 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 perfect 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, Wisdom 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 misgivings lest, in punishment for her sins, she may possibly have been left to go

astray. However, she does not give way to these apprehensions, but (as I said in speaking of other

152 St. Matt. xxv. 41: Discedite a me, maledicti, in ignem zternum.’

153 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 drink, 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. Ixxxvit. 9).

154 Life, ch. iit.

155 Excl. xiii, 3.

156 Acts ix. 3, 4.

88 St. Teresa of Avila

matters)!5’ they only affect 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 fact, 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 deception, as indeed they have good reason to

be. Therefore caution is necessary and time should be allowed to see what effects 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 be detected 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 fact, 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 experienced the like.

10. 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 cannot 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 insignificant. 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.

11. 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 picture 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 respect 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 respect 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. | am perfectly satisfied with the motives given for doing so

by him who counselled me on this subject.

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 remembrance of His most meek and beautiful face

brings with it the greatest consolation. In the same way, we feel happier after having seen a

benefactor 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.

157 Castle, M. vi. ch. iti. 12.

158 Way of Perf ch, xl. 4.

159 Life, ch. xxvi. 5; xxviii. 21.

160 Way of Perf. ch. xl. 3.

161 This was Father Dominic Bafiez. Found. ch. viii. 3. Life, ch. xxix. 6, 7 and note.

162 Letters of Blessed John of Avila (translated by the Benedictines of Stanbrook), i. 5, p. 19.

The Sixth Mansions 89

13. Many other advantages result; but as I have written elsewhere!® at length about the effect

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 laborer 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?

14. The second reason is that such a one is certain to be deceived or at least is in great danger

of delusion, for an entrance is thus left open to the devil, who only needs to see the door left ajar

to slip in at once and play us a thousand tricks.

15. Thirdly: when 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 subject 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? 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 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 continually 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 practicing the virtues in their highest

perfection, 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 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

163 Life, ch. xxvitt. 13, 4. “A

164 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.

165 T. Reg. xv. 26-28.

166 Life, ch. xl. 27. She herself was one, and the other, no doubt, was St. John of the Cross.

90 St. Teresa of Avila

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 miserable 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 speaking of these supernatural favours. 2. An intellectual vision. 3. God

compared to a palace in which His creatures dwell. 4. Forgive as we are forgiven. 5. The vision

shows God to be Truth itself. 6. We should imitate God by truthfulness. 7. Why God reveals these

truths.

1. 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 different case nor do | intend to do so. I only wish to teach you (as far as I

am acquainted with them myself) what are the different favours God shows a soul in this state so

that you may understand their characteristics and the effects they produce. 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 communicating 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 intellectual 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 reflect upon it or do not wish to understand it. If we realized it, we could not

possibly behave with such audacity.

3. Let us compare God to a very spacious and magnificent mansion or palace and remember

that this edifice is God Himself. Can the sinner withdraw from it in order to carry out his crimes?

No, certainly not, for within this very palace, that is, within God Himself, are perpetrated all the

abominations, 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 infinite 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 offered 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 suffer injuries patiently: rather let us bear them

with a/acrity; let us love our enemies, since this great God has not ceased to love us in spite of

167 Life, ch. xl. 13-16.

The Sixth Mansions 91

our many sins! This is indeed the chief reason that all should forgive any harm done them. I assure

you, daughters, that though this vision passes very quickly, 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 impossible 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, however

often we might hear that God is truth infallible. 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. I 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 merely mean that we should not tell falsehoods 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 at with perfect 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 therefore cannot last. Once, while I was

wondering why our Lord so dearly loves the virtue of humility, the thought suddenly struck me,

without previous reflection, that it is because God is the supreme Truth and humility is the wuth,

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 fact 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 perfect peace.

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. S. 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.

1. WILL all these graces bestowed by the Spouse upon the soul suffice to content this little

dove or butterfly (you see I have not forgotten her after all!) so that she may settle down and rest

in the place where she is to die? No indeed: her state is far worse than ever; although she has been

receiving these favours for many years past, she still sighs and weeps because each grace

augments her pain. She sees herself still far away from God, yet with her increased knowledge of

His attributes her longing and her love for Him grow ever stronger as she learns more fully how

this great God and Sovereign deserves. to be loved. As, year by year her yearning after Him

gradually becomes keener, she experiences the bitter suffering | am about to describe. I speak of

‘years’ because relating what happened to the person I mentioned, though I know well that with

God time has no limits and in a single moment He can raise a soul to the most sublime state I

168 Ps. cxv. 11. ‘Omnis homo mendax.’

169 St. John xviii. 38: Quid est veritas?

92 St. Teresa of Avila

have described. His Majesty has the power to do all He wishes and He wishes to do much for us.

These longings, tears, sighs, and violent and impetuous desires and strong feelings, which seem

to proceed from our vehement love, are yet as nothing compared with what I am about to describe

and seem but a smoldering fire, the heat of which, though painful, is yet tolerable.

2. While the soul is thus inflamed with love, it often happens that, from a passing thought or

spoken word of how death delays its coming, the heart receives, it knows not how or whence, a

blow as from a fiery dart.'”° I do not say that this actually is a ‘dart,’ but, whatever it may be,

decidedly it does not come from any part of our being.'7! Neither is it really a ‘blow’ though I call

it one, but it wounds us severely—not, I think, in that part of our nature subject to physical pain

but in the very depths and centre of the soul, where this, thunderbolt, in its rapid course, reduces

all the earthly part of our nature to powder. At the time we cannot even remember our own

existence, for in an instant, the faculties of the soul are so fettered as to be incapable of any action

except the power they retain of increasing our torture. Do not think I am exaggerating; indeed I

fall short of explaining what happens which cannot be described.

3. This is a trance of the senses and faculties except as regards what helps to make the agony

more intense. The understanding realizes acutely what cause there is for grief in separation from

God and His Majesty now augments this sorrow by a vivid manifestation of Himself. This

increases the anguish to such a degree that the sufferer gives vent to loud cries which she cannot

stifle, however patient and accustomed to pain she may be, because this torture is not corporal but

attacks the innermost recesses of the soul. The person I speak of learnt from this how much more

acutely the spirit is capable of suffering than the body; she understood that this resembled the

pains of purgatory, where the absence of the flesh does not prevent the torture’s being far worse

than any we can feel in this world.

4. I saw some one in this condition who I really thought would have died, nor would it have

been surprising, for there is great danger of death in this state. Short as is the time it lasts, it leaves

the limbs all disjointed and the pulse as feeble as if the soul were on the point of departure, which

is indeed the case, for the natural heat fails, while that which is supernatural so burns the frame

that were it increased ever so little God would satisfy the soul’s desire for death. Not that any pain

is felt by the body at the moment, although, as I said, all the joints are dislocated so that for two

or three days afterwards the suffering is too severe for the person to have even the strength to hold

a pen;'”” indeed I believe that the health becomes permanently enfeebled in consequence. At the

time this is not felt, probably because the spiritual torments are so much more keen that the bodily

ones remain unnoticed; just as when there is very severe pain in one part, slighter aches elsewhere

are hardly perceived, as I know by experience. During this favour there is no physical suffering

either great or small, nor do I think the person would feel it were she torn to pieces.

5. Perhaps you will say this is an imperfection, and you may ask why she does not conform

herself to the will of God since she has so completely surrendered herself to it. Hitherto she has

been able to do so and she consecrated her life to it; but now she cannot because her reason is

reduced to such a state that she is no longer mistress of herself; nor can she think of anything but

what tends to increase her torment—for why should she seek to live apart from her only Good?

She feels a strange loneliness, finding no companionship in any earthly creature; nor could she, I

believe, among those who dwell in heaven, since they are not her Beloved: meanwhile all society

is a torture to her. She is like one suspended in mid-air, who can neither touch the earth nor mount

to heaven; she is unable to reach the water while parched with thirst and this is not a thirst that

can be borne, but one which nothing will quench nor would she have it quenched save with that

water of which our Lord spoke to the Samaritan woman, but this is not given to her.!73

170 Life, ch. xxix. 17. (I'ransverberation.)

71 Thid. ch. xxix. 13, 14. Rel. viii. 16-19.

'72 St. John of the Cross, Obscure Night, bk. ii. ch. i. (in fine); Spiritual Canticle, stanza xiii; xiv-xv. (in

fine). When this happened to St. Teresa she was unable to write for twelve days. Ribera, Acta SS. p. 555

(in fine). Rel. viii. 13. Life, ch. xx. 16.

" St. John tv. 15. Life, ch. xxx. 24. Way of Perf. ch. xix. 4 sqq. Concept. ch. vii. 7, 8. Found. ch. xxxi.

42. See note, Life, ch. i. 6.

The Sixth Mansions 93

6. Alas, O Lord, to what a state dost Thou bring those who love Thee! Yet these sufferings

are as nothing compared with the reward Thou wilt give for them. It is right that great riches

should be dearly bought. Moreover, her pains purify her soul so that it may enter the seventh

mansion, as purgatory cleanses spirits which are to enter heaven:! then indeed these trials will

appear like a drop of water compared to the sea. Though this torment and grief could not, I think,

be surpassed by any earthly cross (so at least this person said and she had endured much both in

body and mind), yet they appeared to her as nothing in comparison with their recompense. The

soul realizes that it has not merited anguish which is of such measureless value. This conviction,

although bringing no relief; enables the sufferer to bear her trials willingly—for her entire lifetime,

if God so wills,—although instead of dying once for all, this would be but a living death, for truly

it is nothing else.

7. Let us remember, sisters, how those who are in hell lack this submission to the divine will

and the resignation and consolation God gives such a soul and the solace of knowing that their

pains benefit them, for the damned will continually suffer more and more; (more and more, I

mean in regard to accidental pains'”). The soul feels far more keenly than the body and the

torments I have just described are incomparably less severe than those endured by the lost, who

also know that their anguish will last for ever: what, then, will become of these miserable souls?

What can we do or suffer during our short lives which is worth reckoning if it will free us from

such terrible and endless torments? I assure you that, unless you have learned by experience, it

would be impossible to make you realize how acute are spiritual pangs and how different from

physical pain. Our Lord wishes us to understand this, so that we may realize what gratitude we

owe Him for having called us to a state where we may hope, by His mercy, to be freed from and

forgiven our sins.

8. Let us return to the soul we left in such cruel torment. This agony does not continue for

long in its full violence—never, I believe, longer than three or four hours; were it prolonged, the

weakness of our nature could not endure it except by a miracle. In one case, where it lasted only

a quarter of an hour, the sufferer was left utterly exhausted; indeed, so violent was the attack that

she completely lost consciousness. This occurred when she unexpectedly heard some verses to

the effete that life seemed unending; she was engaged in conversation at the time, which was on

the last day of Easter. All Eastertide she had suffered such aridity as hardly to realize what mystery

was being celebrated.!”°

9. It is as impossible to resist this suffering as it would be to prevent the flame’s having heat

enough to burn us if we were thrown into a fire. These feelings cannot be concealed: all who are

present recognize the dangerous condition of such a person although they are unable to see what

is passing within her. True, she knows her friends are near, but they and all earthly things seem

to her but shadows. To show you that, should you ever be in this state, it is possible for your

weakness and human nature to be of help to you, I may tell you that at times, when a person seems

dying from her desire for death'”” which so oppresses her soul with grief that it appears on the

point of leaving her body, yet her mind, terrified at the thought, tries to still its pain so as to keep

death at bay. Evidently this fear arises from human infirmity, for the soul’s longings for death do

not abate meanwhile nor can its sorrows be stilled or allayed until God brings it comfort.'”* This

174 St. John of the Cross, Obscure Night, bk. it. ch. xii.

176 Rel, iv. 1. Concept. ch. vii. 2. Isabel of Jesus, in her deposition in the Acts of Canonisation (Fuente,

Obras, vol. vi. 316) declares that she was the singer. The words were: Véante mis ojos, Dulce Jesus bueno:

Véante mis ojos, Y muérame yo luégo.

Fuente, Zc, vol. v. 143, note 1. Ciwres, ii. 231. (Poem 36, English version.) There is a slight difference

in the two relations of this occurrence. In Re/. iv. St. Teresa seems to imply that it happened on Easter

Sunday evening, but here she says distinctly: Pascua de Resurteccion, el postrer dia,’ that is, on Easter

Tuesday, April 17, 1571, at Salamanca. i

177 Compare the words ‘Que mueto porque no muero’ in the Glosa of St. Teresa. Way of Perf. ch. xl

"2. Castle, M. vit. ch. 1. 14.

178 Way of Perf. ch. xix. 10. Excl. vi; xii. a.; xiv.

94: St. Teresa of Avila

He usually does by a deep trance or by some vision whereby the true Comforter consoles and

strengthens the heart, which thus becomes resigned to live as long as He wills.!”

10. This favour entails great suffering but leaves most precious graces within the soul, which

loses all fear of any crosses it may henceforth meet with, for in comparison with the acute anguish

it has gone through all else seems nothing. Seeing what she has gained, the sufferer would gladly

endure frequently the same pains!®° but can do nothing to help herself in the matter. There are no

means of reaching that state again until God chooses to decree it, when neither resistance nor

escape is possible. The mind feels far deeper contempt for the world than before, realizing that

nothing earthly can succor it in its torture; it is also much more detached from creatures, having

learnt that no one but its Creator can bring it consolation and strength. It is more anxious and

careful not to offend God, seeing that He can torment as well as comfort.'*!

11. Two things in this spiritual state seem to me to endanger life—one is that of which I

have just spoken which is a real peril and no small one; the other an excessive gladness and a

delight so extreme that the soul appears to swoon away and seems on the point of leaving the

body, which indeed would bring it no small joy.

12. Now you see, sisters, whether I had not reason to tell you that courage was needed for

these favours and that when any one asks for them from our Lord He may well reply, as He did

to the sons of Zebedee: ‘Can you drink the chalice that I shall drink?’!® I believe, sisters, we

should all answer ‘Yes’—and we should be perfectly right for His Majesty gives strength when

He sees it needed: He ever defends such souls and answers for them when they are persecuted

and slandered as He did for the Magdalen—f not in words, at least in deeds.'®* At last, ah, at last!

before they die He repays them for all they have suffered, as you shall now learn. May He be for

ever blessed and may all creatures praise Him! Amen.

179 See the two versions of the poems written by the Saint on her recovery from the trance into which

she was thrown, beginning ‘Vivir sin vivit in me’ and the poem, ‘Cuan triste es, Dios mio’ (Poems 2, 3,

and 4, English version). See also St. Teresa’s poem, “Ya toda me entregué y di.’ (Poem 7, English version).

Struck by the gentle Hunter And overthrown, Within the arms of Love My soul lay prone. Raised to new

life at last, This contract ‘tween us passed, That the Beloved should be mine own, I His alone.

180 Rel. viii. 17.

181 Acta SS. p. 64, n. 229.

182 St. Matt. xx. 22: Potestis bibere calicem quem ego bibiturus sum?”

183 St. Matt. xxvi. to: St. Mark xiv. 6; St. John xi. 7. Way of Perf. ch. xvi. 7; xvii. 4. Excl. v. 2-4.

CHAPTER I.

TREATS OF THE SUBLIME FAVOURS GOD BESTOWS ON SOULS WHICH HAVE ENTERED THE

SEVENTH MANSIONS. THE AUTHOR SHOWS THE DIFFERENCE SHE BELIEVES TO EXIST BETWEEN

SOUL AND SPIRIT ALTHOUGH THEY ARE BOTH ONE. THIS CHAPTER CONTAINS SOME

NOTEWORTHY THINGS.

1. Sublime mysteries of these mansions. 2. St. Teresa abashed at treating such subjects. 3. Our

Lord introduces His bride into His presence chamber. 4. Darkness of a soul in mortal sin. 5.

Intercession for sinners. 6. The soul an interior world. 7. The spiritual nuptials. 8. Former favours

differ from spiritual nuptials. 9. The Blessed Trinity revealed to the soul. 10. Permanence of Its

presence in the soul. 11. The effects. 12. This presence is not always equally realized. 13. It is

beyond the soul’s control. 14. The centre of the soul remains calm. 15. The soul and the spirit

distinct though united. 16. The soul and its faculties not identical.

1. You may think, sisters, that so much has been said of this spiritual journey that nothing

remains to be added. That would be a great mistake: God’s immensity has no limits, neither have

His works; therefore, who can recount His mercies and His greatness?! It is impossible, so do not

be amazed at what I write about them which is but a cipher of what remains untold concerning God.

He has shown great mercy in communicating these mysteries to one who could recount them to us,

for as we learn more of His intercourse with creatures, we ought to praise Him more fervently and

to esteem more highly the soul in which He so delights. Each of us possesses a soul but we do not

realize its value as made in the image of God, therefore we fail to understand the important secrets

it contains. May His Majesty be pleased to guide my pen and to teach me to say somewhat of the

much there is to tell of His revelations to the souls He leads into this mansion. I have begged Him

earnestly to help me, since He sees that my object is to reveal His mercies for the praise and glory

of His name. I hope He will grant this favour, if not for my own sake, at least for yours, sisters—so

that you may discover how vital it is for you to put no obstacle in the way of the Spiritual Marriage

of the Bridegroom with your soul which brings, as you will learn, such signal blessings with it.

2. O great God! surely such a miserable creature as myself should tremble at the thought of

speaking on such a subject so far beyond anything I deserve to understand. Indeed I felt abashed

and doubted whether it would not be better to finish writing about this Mansion in a few words, lest

people might imagine that I am recounting my personal experience. I was overwhelmed with shame

for, knowing what I am, it is a terrible undertaking. On the other hand, this fear seemed but a

temptation and weakness: even if I should be misjudged, so long as God is but a little better praised

and known, let all the world revile me. Besides, I may be dead before this book is seen. May He

Who lives and shall live to all eternity be praised! Amen.

3. When our Lord is pleased to take pity on the sufferings, both past and present, endured

through her longing for Him by this soul which He has spiritually taken for His bride, He, before

consummating the celestial marriage, brings her into this His mansion or presence chamber. This

is the seventh Mansion, for as He has a dwelling-place in heaven, so has He in the soul, where none

but He may abide and which may be termed a second heaven.

4. It is important, sisters, that we should not fancy the soul to be in darkness. As we are

accustomed to believe there is no light but that which is exterior, we imagine that the soul is wrapt

in obscurity. This is indeed the case with a soul out of the state of grace,” not, however, through any

defer in the Sun of Justice which remains within it and gives it being, but the soul itself is incapable

of receiving the light, as I think I said in’speaking of the first Mansion.’ A certain person was given

to understand that such unfortunate souls are, as it were, imprisoned in a gloomy dungeon, chained

hand and foot and unable to perform any meritorious action: they are also both blind and dumb.

“1 Ps. cxliv. 3: Magnitudinis ejus non est fints.’

2 See the Saint’s description of a soul in the state of sin, Rel, iti. 13. (towards the end).

3 Supra, M. 4, ch. u. 1.

96 St. Teresa of Avila

Well may we pity them when we reflect that we ourselves were once in the same state and that God

may show them mercy also.

5. Let us, then, sisters, be most zealous in interceding for them and never neglect it. To pray

for a soul in mortal sin is a far more profitable form of almsgiving than it would be to help a

Christian whom we saw with hands strongly fettered behind his back, tied to a post and dying of

hunger—not for want of food, because plenty of the choicest delicacies lay near him, but because

he was unable to put them into his mouth, although he was extremely exhausted and on the point

of dying, and that not a temporal death, but an eternal one. Would it not be extremely cruel of us to

stand looking at him, and give him nothing to eat? What if by your prayers you could loose his

bonds? Now you understand.

6. For the love of God I implore you constantly to remember in your prayers souls in a like

case. We are not speaking now of them but of others who, by the mercy of God, have done penance

for their sins and are in a state of grace. You must not think of the soul as insignificant and petty

but as an interior world containing the number of beautiful mansions you have seen; as indeed it

should, since in the centre of the soul there is a mansion reserved for God Himself.

7. When His Majesty deigns to bestow on the soul the grace of these divine nuptials, He brings

it into His presence chamber and does not treat it as before, when He put it into a trance. I believe

He then united it to Himself, as also during the prayer of union; but then only the superior part was

affected and the soul did not feel called to enter its own centre as it does in this mansion. Here it

matters little whether it is in the one way or the other.

8. In the former favours our Lord unites the spirit to Himself and makes it both blind and dumb

like St. Paul after his conversion,’ thus preventing its knowing whence or how it enjoys this grace,

for the supreme delight of the spirit is to realize its nearness to God. During the actual moment of

divine union the soul feels nothing, all its powers being entirely lost. But now He acts differently:

our pitiful God removes the scales from its eyes? letting it see and understand somewhat of the grace

received in a strange and wonderful manner in this mansion by means of intellectual vision.

9. By some mysterious manifestation of the truth, the three Persons of the most Blessed Trinity

reveal themselves, preceded by an illumination which shines on the spirit like a most dazzling cloud

of light.° The three Persons are distinct from one another; a sublime knowledge is infused into the

soul, imbuing it with a certainty of the truth that the Three are of one substance, power, and

knowledge and are one God. Thus that which we hold as a doctrine of faith, the soul now, so to

speak, understands by sight, though it beholds the Blessed Trinity neither by the eyes of the body

nor of the soul, this being no imaginary vision. All the Three Persons here communicate

Themselves to the soul, speak to it and make it understand the words of our Lord in the Gospel that

He and the Father and the Holy Ghost will come and make their abode with the soul which loves

Him and keeps His commandments.’

4 Acts ix. 8: ‘Surrexit autem Saulus de terra, apertisque oculis nihil videbat.’ There is, however, nothing

to imply that he was dumb as well as blind.

5 Acts tx. 18: Et confestim ceciderunt ab oculis ejus tamquam squama, et visum recepit.’ Way of Perf.

ch. xxviii. 11.

6 Rel. itt. 6; v. 6-8; viti. 20, 21; ix. 12, 17, 19. Deposition by Fr. Giles Gonzalez, SJ., Provincial of Old

Castile, afterwards Assistant—General in Rome: ‘While the holy Mother lived at the convent of the

Incarnation of Avila [as prioress], I often spoke with her, and once I remember she asked me: “What am I

to do, Father? Whenever I recollect myself I realize that already in this life the Three Persons of the Blessed

Trinity may be seen, and that They accompany me and assist me in the management of my affairs.”* (Fuente,

Obras, vol. vi. p. 280.)

"Dofia Maria Enriquez, Duchess of Alva, said that St. Teresa made known to her many revelations she

had received from our Lord, and that she (the duchess) held in her possession three paintings of the Blessed

Trinity made according to the description of the holy Mother, who, while they were being done, effaced

with her own hand those portions which the painter failed to design confotmably to the vision she had

had.’ (Fuente, /¢. p. 297.)

7 St. John xiv. 23: ‘Si quis diligit me, sermonem meum setvabit, et Pater meus diliget eum, et ad eum

veniemus, et mansionem apud eum faciemus.’

The Seventh Mansions 97

i 10.0 my God, how different from merely hearing and believing these words is it to realize

their truth in this way! Day by day a growing astonishment takes possession of this soul, for the

three Persons of the Blessed Trinity seem never to depart; it sees with certainty, in the way I have

described, that They dwell far within its own centre and depths; though for want of learning it cannot

describe how, it is conscious of the indwelling of these divine Companions.

11. You may fancy that such a person is beside herself and that her mind is too inebriated to

care for anything else. On the contrary, she is far more active than before in all that concerns God’s

service, and when at leisure she enjoys this blessed companionship. Unless she first deserts God, I

believe He will never cease to make her clearly sensible of His presence: she feels confident, as

indeed she may, that He will never so fail her as to allow her to lose this favour after once bestowing

it; at the same time, she is more careful than before to avoid offending Him in any way.

12. This presence is not always so entirely realized, that is, so distinctly manifest, as at first, or

as it is at times when God renews this favour, otherwise the recipient could not possibly attend to

anything else nor live in society. Although not always seen by so clear a light, yet whenever she

reflects on it she feels the companionship of the Blessed Trinity. This is as if, when we were with

other people ina very well lighted room, some one were to darken it by closing the shutters; we

should feel certain that the others were still there, though we were unable to see them.®

13. You may ask: ‘Could she not bring back the light and see them again?’ This is not in her

power; when our Lord chooses, He will open the shutters of the understanding: He shows her great

mercy in never quitting her and in making her realize it so clearly. His divine Majesty seems to be

preparing His bride for greater things by this divine companionship which clearly helps perfection

in every way and makes her lose the fear she sometimes felt when other graces were granted her.

14. A certain person so favoured found she had improved in all virtues: whatever were her

trials or labours, the center of her soul seemed never moved from its resting-place. Thus in a manner

her soul appeared divided: a short time after God had done her this favour, while undergoing great

sufferings, she complained of her soul as Martha did of Mary,'° reproaching it with enjoying solitary

peace while leaving her so full of troubles and occupations that she could not keep it company.

15. This may seem extravagant to you, daughters, yet though the soul is known to be undivided,

it is fact and no fancy and often happens. Interior effects show for certain that there is a positive

difference between the soul and the spirit, although they are one with each other.'! There is an

extremely subtle distinction between them, so that sometimes they seem to at in a different manner

from one another, as does the knowledge given to them by God.

16. It also appears to me that the soul and its faculties are not identical. There are so many and

such transcendental mysteries within us, that it would be presumption for me to attempt to explain

them. If by God’s mercy we enter heaven we shall understand these secrets.

8 One of the Saint’s favourite comparisons. See Life, ch. xxvii. 7. Castle, M. vi. ch. viti. 3. Rel. vit. 26.

9 Though the soul be always in the high estate of marriage since God has placed it there, nevertheless,

actual union in all its powers is not continuous, though the substantial union is. In this substantial union

the powers of the soul are most frequently in union, and drink of His cellar, the understanding by

knowledge, the will by love, etc. We are not therefore to suppose that the soul, when saying it went out, has

ceased from its substantial or essential union with God, but only from the union of its faculties, which is

not, and cannot be, permanent in this life.’ (St. John of the Cross, Spiritual Canticle, stanza xxvi. 9. On the

words: ‘In the inner cellar of my Beloved have I drunk, and when I went forth’).

10 St, Luke x. 40. Excl. v. 2, 3. Way of Perf. ch. xv. 4; xxxi. 4. Rel. viii. 6. Concept. ch. vit. 4.

11 Life, ch. xviii. 4. The distinction between soul and spirit, to be found in the Epistle to the Hebrews,

iv. 12, according to Cornelius a Lapide (ad loc.) consists in this, that the term soul comprises the faculties,

senses, and passions, whereas the term spirit denotes the substance of the soul independently of its powers.

In the inferior degrees of the Mystical life God operates through the faculties, while in the Mystical marriage

He acts directly on the substance of the soul. St. Teresa 1s not quite consistent in the use of these terms,

which is not surprising, as she owns that she does not quite understand this subtle distinction.

98 St. Teresa of Avila

TREATS OF THE SAME SUBJECT: EXPLAINS, BY SOME DELICATELY DRAWN COMPARISONS, THE

DIFFERENCE BETWEEN SPIRITUAL UNION AND SPIRITUAL MARRIAGE.

1. The spiritual nuptials introduced by an imaginary vision. 2. Spiritual betrothal and marriage

differ. 3. Spiritual marriage lasting. 4. Not so spiritual betrothal. 5. Spiritual marriage permanent. 6.

St. Paul and spiritual marriage. 7. The soul’s joy in union. 8. Its conviction of God’s indwelling. 9.

Its peace. 10. Christ’s prayer for the divine union of the soul. 11. Its fulfilment. 12. Unalterable

peace of the soul in the seventh Mansion. 13. Unless it offends God. 14. Struggles outside the

seventh Mansion. 15. Comparisons explaining this.

1. WE now come to speak of divine and spiritual nuptials, although this sublime favour cannot

be received in all its perfection during our present life, for by forsaking God this great good would

be lost. The first time God bestows this grace, He, by an imaginary vision of His most sacred

Humanity, reveals Himself to the soul so that it may understand and realize the sovereign gift it is

receiving. He may manifest Himself in a different way to other people; the person I mentioned,

after having received Holy Communion beheld our Lord, full of splendour, beauty, and majesty, as

He was after His resurrection.!? He told her that henceforth she was to care for His affairs as though

they were her own and He would care for hers: He spoke other words which she understood better

than she can repeat them. This may seem nothing new, for our Lord had thus revealed Himself to

her at other times;!* yet this was so different that it left her bewildered and amazed, both on account

of the vividness of what she saw and of the words heard at the time, also because it took place in

the interior of the soul where, with the exception of the one last mentioned, no other vision had been

seen.

2. You must understand that between the visions seen in this and in the former mansions there

is a vast difference; there is the same distinction between spiritual espousals and spiritual marriage

as between people who are only betrothed and others who are united for ever in holy matrimony. I

have told you!’ that though I make this comparison because there is none more suitable, yet this

betrothal is no more related to our corporal condition than if the soul were a disembodied spirit.

This is even more true of the spiritual marriage, for this secret union takes place in the innermost

centre of the soul where God Himself must dwell: I believe that no door is required to enter it. I say,

‘no door is required,’ for all I have hitherto described seems to come through the senses and faculties

as must the representation of our Lord’s Humanity, but what passes in the union of the spiritual

nuptials is very different. Here God appears in the soul’s centre, not by an imaginary but by an

intellectual vision far more mystic than those seen before, just as He appeared to the Apostles

without having entered through the door when He said: ‘Pax vobis.’!°

3. So mysterious is the secret and so sublime the favour that God thus bestows instantaneously

on the soul, that it feels a supreme delight, only to be described by saying that our Lord vouchsafes

for the moment to reveal to it His own heavenly glory in a far more subtle way than by any vision

or spiritual delight. As far as can be understood, the soul, I mean the spirit of this soul, is made one

with God'® Who is Himself a spirit, and Who has been pleased to show certain persons how far His

love for us extends in order that we may praise His greatness. He has thus deigned to unite Himself

to His creature: He has bound Himself to her as firmly as two human beings are joined in wedlock

and will never separate Himself from her.

4. Spiritual betrothal is different and like the grace of union is often dissolved; for though two

things are made one by union, separation is still possible and each part then remains a thing by itself.

This favour generally passes quickly, and afterwards the soul, as far as it is aware, remains without

His company.

5. This is not so in the spiritual marriage with our Lord, where the soul always remains in its

centre with its God. Union may be symbolized by two wax candles, the tips of which touch each

other so closely that there is but one light; or again, the wick, the wax, and the light become one,

12 Rel. iti. 20; ix. 8 and 25.

13 Life, ch. xxxix. 29.

14 Castle, M. v. ch. iv. 1.

15 St. John xx. 19.

'6 Rel. xi. 1. sqq.

The Seventh Mansions 99

but the one candle can again be separated from the other and the two candles remain distinct; or the

wick may be withdrawn from the wax. But spiritual marriage is like rain falling from heaven into a

river or stream, becoming one and the same liquid, so that the river and rain water cannot be divided;

or it resembles a streamlet flowing into the ocean, which cannot afterwards be disunited from it.

This marriage may also be likened to a room into which a bright light enters through two

windows—though divided when it enters, the light becomes one and the same.

6. Perhaps when St. Paul said, ‘He who is joined to the Lord is one spirit,’!? he meant this

sovereign marriage, which presupposes His Majesty’s having been joined to the soul by union. The

same Apostle says: “To me, to live is Christ and to die is gain.’!* This, I think, might here be uttered

by the soul, for now the little butterfly of which I spoke dies with supreme joy, for Christ is her life.

7. This becomes more manifest by its effects as time goes on, for the soul learns that it is God

Who gives it ‘life,’ by certain secret intuitions too strong to be misunderstood, and keenly felt,

although impossible to describe. These produce such over-mastering feelings that the person

experiencing them cannot refrain from amorous exclamations, such as: ‘O Life of my life, and

Power which doth uphold me!’ with other aspirations of the same kind.’ For from the bosom of

the Divinity, where God seems ever to hold this soul fast clasped, issue streams of milk, which

solace the servants of the castle. I think He wishes them to share, in some way, the riches the soul

enjoys; therefore from the flowing river in which the little streamlet is swallowed up, some drops

of water flow every now and then to sustain the bodily powers, the servants of the bride and

Bridegroom.

8. A person who was unexpectedly plunged into water could not fail to be aware of it; here the

case is the same, but even more evident. A quantity of water could not fall on us unless it came

from some source—so the soul feels certain there must be some one within it who lances forth these

darts and vivifies its own life, and that there is a Sun whence this brilliant light streams forth from

the interior of the spirit to its faculties.

9. The soul itself, as I said, never moves from this centre, nor loses the peace He can give Who

gave it to the Apostles when they were assembled together.”° I think this salutation of our Lord

contains far deeper meaning than the words convey, as also His bidding the glorious Magdalen to

‘go in peace.’*! Our Lord’s words act within us,” and in these cases they must have wrought their

effect in the souls already disposed to banish from within themselves all that is corporal and to

retain only what is spiritual, in order to be joined in this celestial union with the uncreated Spirit.

Without doubt, if we empty ourselves of all that belongs to the creature, depriving ourselves of it

for the love of God, that same Lord will fill us with Himself.

10. Our Lord Jesus Christ, praying for His Apostles, (I cannot remember the reference), asked

that they might be made one with the Father and with Himself; as Jesus Christ our Lord is in the

Father and the Father in Him!’ I do not know how love could be greater than this! Let none draw

back from entering here, for His Majesty also said: ‘Not only for them do I pray, but for them also

who through their word shall believe in Me’;?4 and He declared: ‘I am in them.’”

11. God help me! how true these words are, and how clearly are they understood by the soul

which in this state of prayer finds them fulfilled in itself! So should we all but for our own fault, for

17 1 Cor. vi. 17: ‘Qui adheret Domino unus spiritus est.’

18 Philip. i. 21: “Mihi vivere Christus est, et mori lucrum.’

19 Such exclamations, in considerable number, form the Book of Exclamations published by Fray Luis

de Leon. De Fuente thinks it was written in 1569, but as St. Teresa’s spiritual betrothal took place on

November 18, 1572, it seems, at least in parts, of a later date. The spiritual nuptials must be placed between

the aforementioned year and May 1575, but it is not possible to ascertain the exact date. (For the

Exclamations, see Minor Works).

20 St. John xx. 19. 4

21 St. Luke vit. 50.

22 Supra, M. vi..ch. tii. 6. Life, ch. xxv. 5. ge? .

23 St. John xvii. 2 I: “Ut omnes unum sint, sicut tu Pater in me, et ego in te, ut et ipsi in nobis unum sint.’

24 St. John xvii. 20: Non pro eis autem togo tantum, sed et pro eis, qui credituri sunt per verbum eorum

in me,’

25 St. John xvii. 2 3: Ego in eis.’

100 St. Teresa of Avila

the words of Jesus Christ, our King and our Lord, cannot fail. It is we who fail by not disposing

ourselves fitly, nor removing all that can obstruct this light, so that we do not behold ourselves in

this mirror wherein our image is engraved.”°

12. To return to what I was saying. God places the soul in His own mansion which is in the

very centre of the soul itself. They say the empyreal heavens, in which our Lord dwells, do not

revolve with the rest: so the accustomed movements of the faculties and imagination do not appear

to take place in any way that can injure the soul or disturb its peace.

13. Do I seem to imply that after God has brought the soul thus far it is certain to be saved and

cannot fall into sin again?” I do not mean this: whenever I say that the soul seems in security, I

must be understood to imply for as long as His Majesty thus holds it in His care and it does not

offend Him. At any rate I know for certain that though such a person realizes the high state she is

in and has remained in it for several years, she does not consider herself safe, but is more careful

than ever to avoid committing the least offence against God. As J shall explain later on, she is most

anxious to serve Him and feels a constant pain and confusion at seeing how little she can do for

Him compared with all she ought.’ This is no light cross but a severe mortification, for the harder

the penances she can perform, the better is she pleased. Her greatest penance is to be deprived by

God of health and strength to perform any. I told you elsewhere what keen pain this caused her, but

now it grieves her far more. This must be because she is like a tree grafted on a stock growing near

a stream which makes it greener and more fruitful.?8 Why marvel at the longings of this soul whose

spirit has truly become one with the celestial water I described?

14. To return to what I wrote about. It is not intended that the powers, senses and passions

should continually enjoy this peace. The soul does so, indeed, but in the other mansions there are

still times of struggle, suffering, and fatigue, though as a general rule, peace is not lost by them.

This ‘centre of the soul’ or ‘spirit’ is so hard to describe or even to believe in, that I think, sisters,

my inability to explain my meaning saves your being tempted to disbelieve me; it is difficult to

understand how there can be crosses and sufferings and yet peace in the soul.

15. Let me give you one or two comparisons—God grant they may be of use; if not, I know

that what I say is true. A king resides in his palace; many wars and disasters take place in his

kingdom but he remains on his throne. In the same way, though tumults and wild beasts rage with

great uproar in the other mansions, yet nothing of this enters the seventh mansions, nor drives the

soul from it. Although the mind regrets these troubles, they do not disturb it nor rob it of its peace,

for the passions are too subdued to dare to enter here where they would only suffer still further

defeat. Though the whole body is in pain, yet the head, if it be sound, does not suffer with it. I smile

at these comparisons—they do not please me—but I can find no others. Think what you will about

it—I have told you the truth.

26 This idea is expressed in St. Teresa’s poem: Alma, buscarte has en Mi’ (Poem 10, Minor Works). Such

is the power of love, O soul, To paint thee in my heart No craftsman with such art Whate’er his skill might

be, could there Thine image thus impart! ‘T'was love that gave thee life— Then, fair one, if thou be Lost to

thyself, thou'lt see Thy portrait in my bosom stamped— Soul, seek thyself in Me.

27 In a letter dated May 1581, addressed to Don Alonso Velasquez, then bishop of Osma, St. Teresa

writes as follows:

‘She [herself] has recetved such an assurance of coming one day to the fruition of God that she almost

imagines she has already come into possession of Him, without, however, the joy that will accompany it.

She is in the same position as one who by legal contract has received a splendid property which will become

his, and whose fruit he will enjoy at a given date. Until then he only holds the title-deeds, without being able

to take possession of the property. Nevertheless my soul would not like to come immediately into the

possession of God, for it does not believe that it has deserved such a grace. It only desires to continue in

His service, even at the cost of terrible sufferings. It would not mind thus serving Him to the end of the

world, after having received such a pledge.’ St. John of the Cross, in treating of this subject (Sper. Cant.

stanza xxii. 3) says: ‘I believe that no soul ever attains to this state without being confirmed in grace in it?

See also Ribera, in the Ada Ss. p. 554, circa finem.

*8 Ps. i. 3: “Et erit tamquam lignum quod plantatum est secus decursus aquatum, quod fructum suum

dabit in tempore suo.’

The Seventh Mansions 101

CHAPTER HI.

THE GREAT FRUITS PRODUCED BY THE ABOVE-MENTIONED PRAYER. THE WONDERFUL

DIFFERENCE BETWEEN THESE EFFECTS AND THOSE FORMERLY DESCRIBED SHOULD BE

CAREFULLY STUDIED AND REMEMBERED.

1. Effects of the graces last received. 2. The soul only cares for God’s honour. 3. But still

performs its duties. 4. Other fruits of these favours. 5. The soul’s fervent desire to serve God. 6.

Christ dwells within this soul. 7. And recalls it to fervour if negligent. 8. God’s constant care of

such souls. 9. Their peace and silence. 10. Few ecstasies in the Seventh Mansions. 11. Probable

reasons for this. 12. Allusions in Holy Scripture to this state. 13. Watchfulness of such souls. 14,

Crosses suffered in this state.

1. THE little butterfly has died with the greatest joy at having found rest at last, and now Christ

lives in her.”’ Let us see the difference between her present and her former life, for the effects will

prove whether what I told you was true. As far as can be ascertained they are these: first, a self-

forgetfulness so complete that she really appears not to exist, as I said,*° for such a transformation

has been worked in her that she no longer recognizes herself; nor does she remember that heaven,

or life, or glory are to be hers, but seems entirely occupied in seeking God’s interests. Apparently

the words spoken by His Majesty have done their work: ‘that she was to care for His affairs, and

He would care for hers.”>!

2. Thus she wrecks nothing, whatever happens, but lives in such strange oblivion that, as I

stated, she seems no longer to exist, nor does she wish to be of any account in anything—anything!

unless she sees that she can advance, however little, the honour and glory of God, for which she

would most willingly die.

3. Do not fancy I mean, daughters, that she neglects to eat and drink, though it brings no small

torment to her, or to perform the duties of her state. 1 am speaking of her interior; as regards her

exterior actions there is little to say, for her chief suffering is to see that she has hardly strength to

do anything. For nothing in the world would she omit doing all she can which she knows would

honour our Lord.

4. The second fruit is a strong desire for suffering, though it does not disturb her peace as before

because the fervent wish of such souls for the fulfilment of God’s will in them makes them

acquiesce in all He does. If He would have her suffer, she is content; if not, she does not torment

herself to death about it as she used to do. She feels a great interior joy when persecuted, and is far

more peaceful than in the former state under such circumstances: she bears no grudge against her

enemies, nor wishes them any ill. Indeed she has a special love for them, is deeply grieved at seeing

them in trouble, and does all she can to relieve them,*” earnestly interceding with God on their

behalf. She would be glad to forfeit the favours His Majesty shows her, if they might be given to

her enemies instead, to prevent their offending our Lord.

5. The most surprising thing to me is that the sorrow and distress which such souls felt because

they could not die and enjoy our Lord’s presence** are now exchanged for as fervent a desire of

serving Him, of causing Him to be praised, and of helping others to the utmost of their power. Not

only have they ceased to long for death, but they wish for a long life and most heavy crosses, if such

would bring ever so little honour to our Lord. Thus, if they knew for certain that immediately on

quitting their bodies their souls would enjoy God, it would make no difference to them, nor do they

think of the glory enjoyed by the saints, and long to share it. Such souls hold that their glory consists

in helping, in any way, Him Who was crucified, especially as they see how men offend against

Him, and how few, detached from all else, care for His honour alone. True, people in this state

forget this at times, and are seized with tender longings to enjoy God and to leave this land of exile,

especially as they see how little they serve Him. Then, returning to themselves and reflecting how

29 Gal. 11. 20.

30 Castle, M. vii. ch. i. 11 and 15.

31 Castle, M. vii. ch. ii. 1. Compare the references there given.

32 Don Alvato de Mendoza, Bishop of Avila, used to say that the best means of obtaining St. Teresa’s

friendship was to injure ot insult her, Acta Ss. n, 1233. Rel. vit. 20.

33 Rel. viti. 15.

102 St. Teresa of Avila

they possess Him continually in their souls, they are satisfied, offering to His Majesty their

willingness to live as the most costly oblation they can make.**

They fear death no more than they would a delicious trance.

6. The fact is, that He Who gave them these torturing desires of death has exchanged them for

the others. May He be for ever blessed and praised! Amen. In fact, such persons no longer wish for

consolations nor delights, since they bear God Himself within them, and it is He Who lives in them.

It is evident that His life was one continual torment: so would He have ours to be, at least in desire,

for as to the rest He leads us mercifully as our weakness requires, though when He sees the need

He imparts to us His strength.

7. Such a soul, thoroughly detached from all things, wishes to be either always alone or

occupied on what benefits the souls of others: she feels neither aridity nor any interior troubles, but

a constant tender recollection of our Lord Whom she wishes to praise unceasingly. When she grows

negligent, the same Lord arouses her in the way that I told you, and it is easy to see that this impulse

(I know not what term to use for it) comes from the interior of the soul, like the former impetuous

desires.*° It is now felt very sweetly, but is neither produced by the intellect nor the memory, nor is

there reason to believe the soul itself has any share in it. This is so usual and so frequent that whoever

has been in this state must have noticed it. However large a fire may be, the flame never burns

downwards, but upwards, and so this movement is seen to come from the centre of the soul whose

powers it excites. Indeed, were nothing else gained by this way of prayer but the knowledge of the

special care God takes to communicate Himself to us and how He entreats us to abide with Him

(for indeed I can describe it in no other way) I think that for the sake of these sweet and penetrating

touches of His love all our past pains would be well spent.

8. You will have learnt this by experience, sisters, for I think that when our Lord has brought

us to the prayer of union, He watches over us in this way unless we neglect to keep His

commandments. When these impulses are given you, remember that they come from the innermost

mansion, where God dwells in our souls. Praise Him fervently, for it is He Who sends you this

message, or love letter, so tenderly written, and in a cipher that only you can understand and know

what He asks. By no means neglect to answer His Majesty, even though you may be occupied

exteriorly and engaged in conversation. Our Lord may often be pleased to show you this secret

favour in public; but it is very easy, as the reply should be entirely interior, to respond by an act of

love or to ask with Saint Paul: ‘Lord, what wilt Thou have me to do?’’® Jesus will show you in

many ways how to please Him. It is a propitious moment, for He seems to be listening to us and

the soul is nearly always disposed by this delicate touch to respond with a generous determination.*’

As I told you, this mansion differs from the rest in that, as I said,>* the dryness and disturbance felt

in all the rest at times hardly ever enter here, where the soul is nearly always calm. It does not fear

that this sublime favour can be counterfeited by the devil, but feels a settled conviction that it is of

divine origin because, as above stated, nothing is here perceived by the senses or faculties but His

Majesty reveals Himself to the spirit, which He takes to be with Himself in a place where I doubt

not the devil dares not enter, nor would our Lord ever permit him.

4 Compare with the Saint’s poem on self-oblation: ‘Vuestro soy, para Vos naci’ (Poem i. Minor Works).

Long life bestow, or straightway let me die; Let health be mine, or pain and sickness send; Honour or foul

dishonour—be my path Beset by war or peaceful till the end. My strength or weakness be as Thou dost

choose, Since naught Thou askest shall I e’er refuse. Say, Lord, what is it Thou dost will for me?

35 Castle, M. vi. ch. vi. 6.

36 Acts 1x. 6: ‘Domine, quid me vis facere?”

*’ The words from ‘know what He asks’ to ‘as I told you’ are not in the original manuscript, but must

have been written ona separate slip, as is proved by a marginal note in the handwriting of the Saint: ‘Quando

dice aqui: os pide, léase luego este papel.’ This paper is now lost, but the passage it contained is preserved

in the early manuscript copies of Toledo, Cordova and Salamanca, as well as in the first printed edition,

and, through this, in the old translations; hence both Woodhead and Dalton have it in its proper place. It

is, of course, not to be found in the autograph published in 1882, nor in Fuente’s Spanish editions nor in

translations based upon these, The Spanish text will be found in (Buvres vi, note.

38 Supra §§ i and 2.

The Seventh Mansions 103

9. All the graces here divinely bestowed on the soul come, as I said, through no action of its

own except its total abandonment of itself to God. They are given in peace and silence, like the

building of Solomon’s Temple where no sound was heard.°? It is thus with this temple of God, this

mansion of His where He and the soul rejoice in each other alone in profound silence. The mind

need not act nor search for anything, as the Lord Who created it wishes it to be at rest and only to

watch through a little chink, what passes within. Though at times it cannot see this, yet such intervals

are very short, I believe because the powers are not here lost but only cease to work, being, as it

were, dazed with astonishment.

10. I, too, am astonished at seeing that when the soul arrives at this state it does not go into

ecstasies except perhaps on rare occasions—even then they are not like the former trances and the

flight of the spirit and seldom take place in public as they did before.*° They are no longer produced

by any special calls to devotion, such as by the sight of a religious picture, by hearing a sermon

(were it only the first few words), or by sacred music; formerly, like the poor little butterfly, the

soul was so anxious that anything used to alarm it and make it take flight. This may be either because

the spirit has at last found repose, or that it has seen such wonders in this mansion that nothing can

frighten it, or perhaps because it no longer feels solitary since it rejoices in such Company.

11. In short, sisters, I cannot tell the reason, but as soon as God shows the soul what this

mansion contains, bringing it to dwell within the precincts, the infirmity formerly so troublesome

to the mind and impossible to get over, disappears at once. Probably this is because our Lord has

now strengthened, dilated, and developed the soul, or it may be that He wished to make public (for

some end known only to Himself) what He was doing in secret within such souls, for His judgments

are beyond our comprehension in this life.

12. These effects, with all the other good fruits I have mentioned of the different degrees of

prayer, are given by God to the soul when it draws near Him to receive that ‘kiss of His mouth’ for

which the bride asked,*! and I believe her petition is now granted. Here the overflowing waters are

given to the wounded hart: here she delights in the tabernacles of God’ : here the dove sent out by

Noe to see whether the flood had subsided, has plucked the olive branch, showing that she has

found firm land amongst the floods and tempests of this world.*? O Jesus! Who knows how much

in Holy Scripture refers to this peace of soul? Since, O my God, Thou dost see of what grave import

is this peace to us, do Thou incite Christians to strive to gain it! In Thy mercy do not deprive those

of it on whom Thou hast bestowed it, for until Thou hast given them true peace and brought them

to where it is unending, they must ever live in fear.

13. I do not mean that peace is unreal on earth because I say ‘true peace,’ but that such souls

might have to begin all their struggles over again if they forsook God. What must these people feel

at the thought that it is possible to lose so great a good? Their dread makes them more careful; they

try to gather strength from their weakness lest, through their own fault, they should miss any

opportunity of pleasing God better. The greater the favours they have received from His Majesty,

the more diffident and mistrustful are they of themselves; the marvels they have witnessed having

revealed more clearly to them their own miseries and the heinousness of their sins, so that often,

like the publican, they dare not so much as lift up their eyes.

14. Sometimes they long to die and be in safety, but then their love at once makes them wish

to live in order to serve God, as I told you; therefore they commit all that concerns them to His

mercy.’® At times they are more crushed than ever by the thought of the many graces they have

received lest, like an overladen ship, they sink beneath the burden. I assure you, sisters, such souls

have their cross to bear, yet it does not trouble them nor rob them of their peace, but is quickly gone

like a wave or a storm which is followed by a calm, for God’s presence within them soon makes

them forget all else. May He be for ever blessed and praised by all His creatures! Amen,

39 III Reg. vi. 7. te

40 ‘That is, so as to lose the senses’ (marginal note in the Saints’ handwriting). Rel. iti. 5.

41 Cant. 1. I.

42-5. xlt,.2, 5.

43 Gen. viii. 10, 11.

44 St. Luke. xviii. 13.

45 Rel. tx. 19.

104: St. Teresa of Avila

CHAPTER IV.

THE CONCLUSION SETS FORTH WHAT APPEARS TO BE OUR LORD’S PRINCIPAL INTENTION IN

CONFERRING THESE SUBLIME FAVOURS ON SOULS, AND EXPLAINS HOW NECESSARY IT IS FOR

MARY AND MARTHA TO GO TOGETHER. THIS CHAPTER IS VERY PROFITABLE.

1. Vicissitudes of the Seventh Mansion. 2. Humility produced by them. 3. Such souls free from

mortal and from willful venial sins. 4. The fate of Solomon. 5. Holy fear. 6. These favours

strengthen souls to suffer. 7. Crosses borne by the saints. 8. Effect of vision of our Lord on St. Peter.

9. Fruits of these favours. 10. Why the spiritual marriage takes place. 11. Love for Christ proved by

our deeds. 12. True spirituality. 13. Humility and the virtues must combine with prayer. 14. Zeal of

advanced souls. 15. Strengthened by the divine Presence within them. 16. Examples of the saints.

17. Both Martha and Mary must serve our Lord. 18. Christ’s food. 19. Mary’s mortification. 20.

Her grief at the Passion. 21. Can we lead souls to God? 22. How to do so. 23. Love gives value to

our deeds. 24. Conclusion.

1. You must not suppose, sisters, that the effects I mentioned always exist in the same degree

in these souls, for as far as I remember, I told you that in most cases our Lord occasionally leaves

such persons to the weakness of their nature. The venomous creatures from the moat round the

castle and the other mansions at once unite to revenge themselves for the time when they were

deprived of their power.

2. True, this lasts but a short time—a day perhaps or a little longer—but during this disturbance,

which generally arises from some passing event, these persons learn what benefits they derive from

the holy Company they are in. Our Lord gives them such great fortitude that they never desert His

service nor the good resolutions they have made, which only seem to gather strength by trial, nor

do their hearts ever turn from them, even by a slight movement of the will. This trouble rarely

happens; our Lord wishes the soul to keep in mind its natural condition so that it may be humble

and may better understand how much it owes Him, and how great a grace it has received, and so

may praise Him.

3. Do not fancy that in spite of the strong desire and determination of these souls that they do

not commit imperfections and even fall into many sins: that is, not willfully; for such people are

given special grace from God on this point: I mean venial sins. As far as they are aware, they are

free from mortal sins, although they do not feel certain they may not be guilty of some of which

they are ignorant.

4, This grieves their hearts sorely, as does the sight of the souls perishing around them;

although on the one hand they have strong hopes of not being themselves among the number of the

lost, yet remembering what we are told in Holy Scripture of the fate of men who, like Solomon,

seemed the special favourites of God*® and conversed so familiarly with His Majesty, they cannot

help fearing for themselves.

5. Let that one among you who feels most confidence on this point fear the most, for: ‘Blessed

is the man who feareth the Lord,’ as David said.*” May His Majesty ever protect us. Let us beg Him

never to permit us to offend Him: therein lies our greatest safety. May He be for ever praised. Amen.

6. It would be well to tell you, sisters, the reason why God bestows such favours on souls in

this world, although you must have learned this by the effects produced if you have considered the

matter. I return to the matter in order that none of you may think it is only for the sake of the pleasure

such persons feel, which would be a great mistake on your part, for His Majesty can bestow no

greater favour on us than to give us a life such as was led by His beloved Son. Therefore, as I have

often told you, I feel certain that these graces are sent to strengthen our weakness so that we may

imitate Him by suffering much.

7. We always find that those nearest to Christ our Lord bear the heaviest cross: think of what

His glorious Mother and the Apostles bore. How do you think St. Paul went through such immense

labours?** We learn from his conduct the fruits of genuine visions and contemplation which come

46 III, Reg. xi.

47 Ps. cxi. 1. ‘Beatus vir qui timet Dominum.’

“6 Though thou shouldst have been rapt up to the third heaven with Saint Paul, thou art not thereby

secured that thou shalt suffer no adversity. ‘I, said Jesus, ‘will shew him how great things he must suffer for

My name’s sake’ (Acts. ix. 16). To suffer, therefore, is what waits for thee, if thou wilt love Jesus and

The Seventh Mansions 105

from our Lord and not from our own imagination, or the devil’s fraud. Do you suppose that St. Paul

hid himself to enjoy these spiritual consolations at leisure and did nothing else? You know that he

never took a day’s rest so far as we can learn, nor could he have slept much since he worked all

night to get his living.”

__ 8. 1am delighted with St. Peter, who when fleeing from prison was met by our Lord, Who told

him He was going to Rome to be crucified again. I never recite the Office in which this is

commemorated without feeling a special joy.°° What effect did this vision have on St. Peter, and

what did he do? He went at once to meet his death—and our Lord did him no small favour in finding

him an executioner!

9. Oh, my sisters, how forgetful of her ease, how unmindful of honours, and how far from

seeking men’s esteem should she be whose soul God thus chooses for His special dwelling-place!

For if her mind is fixed on Him, as it ought to be, she must needs forget herself: all her thoughts are

bent on how to please Him better and when and how she can show the love she bears Him.

10. This is the end and aim of prayer, my daughters; this is the reason of the spiritual marriage

whose children are always good works. Works are the unmistakable sign which shows these favours

come from God, as I told you. It will do me little good to be deeply recollected when alone, making

acts of the virtues, planning and promising to do wonders in God’s service, if afterwards, when

occasion offers, I do just the opposite. I did wrong in saying, ‘It will do me /ittle good,’ for all the

time we spend with God does us great good. Though afterwards we may weakly fail to perform

our good intentions, yet some time or other His Majesty will find a way for us to practice them

although perhaps much to our regret. Thus when He sees a soul very cowardly, He often sends it

some great affliction, much against its will, and brings it through this trial with profit to itself, When

the soul has learnt this, it is less timid in offering itself to Him.

11. I ought to have said, ‘will do us /ittle good’ in comparison with the far greater good we

can gain when our works fulfil our aspirations and our promises. She that cannot do all this at once

should do it little by little, gradually dominating her will, if she wishes to gain fruit from prayer.

Even in this little nook she will find many a chance to praise this. Remember, this is of far more

importance than I know how to express. Fix your eyes on the Crucified One, and all will seem easy.

If His Majesty proved His love for us by such stupendous labours and sufferings, how can you seek

to please Him by words alone?

12. Do you know what it is to be truly spiritual? It is for men to make themselves the s/aves of

God—branded with His mark, which is the cross. Since they have given Him their freedom, He can

sell them as slaves to the whole world, as He was, which would be doing them no wrong but the

greatest favour. Unless you make up your minds to this, never expect to make much progress,*! for

as I said humility is the foundation of the whole building and unless you are truly humble, our Lord,

for your own sake, will never permit you to rear it very high lest it should fall to the ground.

13. Therefore, sisters, take care to lay a firm foundation by seeking to be the least of all and the

slave of others, watching how you can please and help them, for it will benefit you more than them.

Built on such strong rocks, your castle can never go to ruin. I insist again: your foundation must not

consist of prayer and contemplation alone: unless you acquire the virtues and praise them, you will

always be dwarfs; and please God no worse may befall you than making no progress, for you know

that to stop is to go back—if you love, you will never be content to come to a standstill.

constantly serve Him For our merit and the advancement of out state consist not in having many

sweetnesses and consolations, but rather in bearing great afflictions and tribulations’ (Imitation, bk. 11. ch.

xi. 12).

49 i Thess. it. 9.

50 The Antiphon of the Magnificat at first Vespers of the Feast of Saints Peter and Paul, June 29, in the

Carmelite Breviary used by St. Teresa ts: ‘Beatus Petrus Apostolus vidit sibi Christum occurrere. Adorans

eum ait: “Domine, quo vadis?”—“Venio Romam iterum crucifigs.” “The Blessed Apostle Peter saw Christ

come to meet him: Adoring Him, he asked “Lord, where art Thou goingr”— “T go to Rome to be crucified

anew.” The saint at once returned to Rome and was taken by the soldiers and crucified. See Letter of Jan.

17. 1577, note 4. Vol. II.

51 “Tf thou wilt stand upon self and wilt not offer thyself freely to My will, thine offering is not perfect,

not will there be entire union between us.” (Imitation, bk. tv. ch. viti. 2.)

106 St. Teresa of Avila

14. Perhaps you think I am speaking of beginners and that one may rest later on, but, as I told

you, the rest such souls feel is within them: they have less outwardly nor do they wish for it. Why,

do you think, does the soul send from its centre these inspirations, or rather aspirations, (the

messages of which I spoke), to the dwellers in the precincts of the castle and to the surrounding

mansions? To send them to sleep? No, no, no! The soul wages a fiercer war from thence to keep

the powers, senses and the whole body from being idle, than ever it did when it suffered in their

company. Formerly it did not understand the immense benefit its afflictions brought, though indeed

they may have been the means God used to advance it to this state.

15. Besides, the company it enjoys gives it far greater strength than ever before. If, as David

says: ‘With the holy thou shalt be holy,’*” doubtless by its becoming one with the Almighty, by this

sovereign union of spirit with spirit, the soul must gather strength, as we know the saints did, to

suffer and to die. Beyond doubt, with the force thus gained, the soul succors all within the castle

and even the very body itself, which often seems to have no feeling left in it. The vigour the soul

derives from ‘the wine’ drunk in the ‘cellar’*? (into which the Bridegroom brought her and would

not let her go) overflows into the feeble body, just as the food we eat nourishes both the head and

the whole frame.

16. Indeed the body suffers much while alive, for whatever work it does, the soul has energy

for far greater tasks and goads it on to more, for all it can perform appears as nothing. This must be

the reason of the severe penances performed by many of the saints, especially the glorious

Magdalen, who had always spent her life in luxury.°* This caused the zeal felt by our Father Elias

for the honour of God,*° and the desires of St. Dominic,°° and St. Francis*’ to draw souls to praise

the Almighty. I assure you that, forgetful of themselves, they must have passed through no small

trials.

17. This, my sisters, is what I would have us strive for—to offer our petitions and to practice

prayer, not for our own enjoyment but to gain strength to serve God. Let us seek no fresh path; we

should lose ourselves in ways of ease. It would be a strange thing to fancy we should gain these

graces by any other road than that by which Jesus and all His saints have gone before. Let us not

dream of such a thing: believe me, both Martha and Mary must entertain our Lord and keep Him

as their Guest, nor must they be so inhospitable as to offer Him no food. How can Mary do this

while she sits at His feet, if her sister does not help her?5®

18. His food is that in every possible way we should draw souls to Him so that they may be

saved and may praise Him for ever. You may offer two objections—first, that I said that Mary had

52 Ps. xvi. 26: ‘Cum sancto sanctus etis.’

53 Cant. it. 4.

>4 ‘St. Mary Magdalen gave herself up to penance and contemplation in a deep excavation of the rocks

at La Baume, near Marseilles. In this wild spot there was neither bread, water, nor even herbage. Thus she

lived for more than thirty-two years without any kind of nourishment but that which was celestial,

performing meanwhile most severe penances.’ (St. Vincent Ferret.)

55 TIT Reg. xix. 10.

%6 “There was one sentiment within him to which may almost be given the name of passion: it was his

ceaseless burning thirst for the salvation of souls. As his Divine Master had come into the world to save

sinners and loved them even unto death, so he, too, gave up all that was most dear to him in his life to win

souls to Christ. He was always giving himself: it was the very key-note of his existence. He would have sold

himself as a slave, he would have been cut to pieces by the heretics, he would spare himself neither by day

nor by night, if by any means he might save some.’ (From the History of St. Dominic, by Augusta Theodosia

Drane. London, 1891, p. 256).

*7 ‘St. Francis of Assisi, at the very beginning of his Order, when he had only seven followers, said to

them: “Consider, my brethren, what is our vocation. It is not only for our own salvation that the mercy of

God has called us, but for the salvation of many other souls. It is that we may go forth and exhort all men

rather by our example than by our words, to do penance and keep the divine commands.” (The Life of St.

Francis of Assisi, by a religious of the Order of Poot Clares, London, 1861, p. 32).

58 St. Luke x. 39, 40. Life, ch. xvii. 6. Rel. viii. 6. Way of Perf. ch. xxxi. 4. Concep. ch. vii. 4.

The Seventh Mansions 107

chosen the better part,” for she had already done Martha’s work by waiting on our Lord, by washing

His feet and by wiping them with her hair.

19. Do you think it was a small mortification for a woman of rank, as she was, to go through

the street, perhaps by herself, for in her zeal she never thought of how she went? Then she entered

a house where she was a stranger and had to bear the railing of the Pharisee and many other trials.°°

It was strange to see such a woman as she had been thus publicly change her life. With a wicked

nation like the Jews, the sight of her love for our Lord Whom they hated so bitterly was enough to

make them cast in her face her former life and taunt her with wanting to become a saint. Doubtless

she must have changed her rich robes and all the rest. Considering how men talk now of people far

less known than she was, what must have been said of her?

20. I assure you, sisters, she won the better part after many crosses and mortifications. Must

not the mere sight of men’s hatred of her Master have been an intolerable trial? Then, think of what

she endured afterwards at our Lord’s death! I believe, myself, that she did not suffer martyrdom

because she was already a martyr by grief at witnessing the crucifixion.®! Then what terrible pain

His absence must have caused her® during the long years afterwards! You see, she was not always

enjoying contemplation at the feet of our Savior!

21. Secondly, you may say that you have neither the power nor the means to lead souls to God;

though you would willingly do so, you do not know how, as you can neither teach nor preach as

did the Apostles. I have often written an answer to this objection though I cannot tell whether I have

done so in connection with the Castle. However, as the difficulty probably often crosses your minds

~ on account of the desires our Lord gives you of serving Him, I will now speak of it again.® I told

you elsewhere how the devil frequently fills our thoughts with great schemes, so that instead of

putting our hands to what work we can do to serve our Lord, we may rest satisfied with wishing to

perform impossibilities.

22. You can do much by prayer; and then, do not try to help the whole world, but principally

your companions; this work will be all the better because you are the more bound to it. Do you

think it is a trifling matter that your humility and mortification, your readiness to serve your sisters,

your fervent charity towards them, and your love of God, should be as a fire to enkindle their zeal,

and that you should constantly incite them to practice the other virtues? This would be a great work

and one most pleasing to our Lord: by thus doing all that is in your power, you would prove to His

Majesty your willingness to do still more and He would reward you as if you had won Him many

souls. Do you answer: ‘This would not be converting my sisters, for they are very good already?’

What business is that of yours? If they were still better, the praise they render God would please

Him more and their prayers would be more helpful to their neighbours.

23. In short, my sisters, I will conclude with this advice, do not build towers without a

foundation, for our Lord does not care so much for the importance of our works as for the love with

which they are done. When we do all we can, His Majesty will enable us to do more every day. If

we do not grow weary, but during the brief time this life lasts (and perhaps it will be shorter than

any of you think) we give our Lord every sacrifice we can, both interior and exterior, His Majesty

will unite them with that He offered to His Father for us on the Cross so that they may be worth the

value given them by our love, however mean the works themselves may be.

24. May it please His Majesty, my sisters and my daughters, that we may all meet together

where we may praise Him for ever, and may He give me grace to practice something of what I have

taught you, by the merits of His Son, Who liveth and reigneth for ever! Amen. I assure you that I

am filled with confusion at myself and I beg you, for the sake of the same Lord, not to forget this

poor sinner in your prayers.

59 Tbid. x. 42: “Maria optimam pattem elegit.’

60 Tbid. vii. 37.

61 Marginal note in the Saint’s handwriting.

62 Life, ch. xxi. 9?

63 Way of Perf. ch, i. 1. Found, ch. 1, 6, 7. Supra, M. vi ch. vi, 2.

"64 Way of Perf. ch. vit. 7.

108 St. Teresa of Avila

ALTHOUGH, as I told you, I felt reluctant to begin this work, yet now it is finished I am very

glad to have written it, and I think my trouble has been well spent, though I confess it has cost me

but little. Considering your strict enclosure, the little recreation you have, my sisters, and how many

conveniences are wanting in some of your convents, I think it may console you to enjoy yourselves

in this interior castle which you can enter, and walk about at will, at any hour you please, without

asking leave of your superiors. It is true you cannot enter all the mansions by your own power,

however great it may appear to you, unless the Lord of the castle Himself admits you. Therefore I

advise you to use no violence if you meet with any obstacle, for that would displease Him so much

that He would never give you admission to them. He dearly loves humility:65 if you think

yourselves unworthy to enter the third mansion, He will grant you all the sooner the favour of

entering the fifth. Then, if you serve Him well there and often repair to it, He will draw you into the

mansion where He dwells Himself, whence you need never depart unless called away by the

Prioress, whose commands this sovereign Master wishes you to obey as if they were His own. If

by her orders, you are often absent from His presence chamber, whenever you return He will hold

the door open for you. When once you have learnt how to enjoy this castle, you will always find

rest, however painful your trials may be, in the hope of returning to your Lord, which no one can

prevent. Although I have only mentioned seven mansions, yet each one contains many more rooms,

above, below, and around it, with fair gardens, fountains, and labyrinths, besides other things so

delightful that you will wish to consume yourself in praising in return the great God Who has

created the soul to His own image and likeness. If you find anything in the plan of this treatise which

helps you to know Him better, be certain that it is sent by His Majesty to encourage you, and that

whatever you find amiss in it is my own. In return for my strong desire to aid you in serving Him,

my God and my Lord, I implore you, whenever you read this, to praise His Majesty fervently in my

name and to beg Him to prosper His Church, to give light to the Lutherans, to pardon my sins and

to free me from purgatory, where perhaps I shall be, by the mercy of God, when you see this book

(if it is given to you after having been examined by theologians). If these writings contain any error,

it is through my ignorance; I submit in all things to the teachings of the holy Catholic Roman

Church, of which I am now a member, as I protest and promise I will be both in life and death. May

our Lord God be for ever praised and blessed! Amen, Amen.

I finished writing this book in the convent of St. Joseph of Avila, 1577, on the Vigil of St.

Andrew, for the glory of God, Who liveth and reigneth for ever and ever! Amen.

HERE ENDS THE INTERIOR CASTLE OR THE MANSIONS TRANSLATED AND

PRINTED BY THE BENEDICTINES OF STANBROOK A.D. MCMXXI