The Interior Castle or The Mansions
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
Mansion 6 Chapter 4
|
Mansion 6 Chapter 4
Chapter Contents
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.
|
Mansion 6 Chapter 4
CHAPTER IV.
1. Courage required by the soul
for the divine espousals.
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. [266]
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. [267]
2. Raptures.
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. [268]
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. Rapture caused by the spark of love.
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.
[269]
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
(that) her sins are now forgiven, [270]
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.
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. The powers and senses absorbed.
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. Mysteries revealed during ecstasies.
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. These mysteries are unspeakable.
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?' [271]
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
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
the soul would henceforth worship Him
as such,
as did Jacob when he saw the ladder.
[272]
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. Moses and the burning bush.
7.
Neither was Moses able to relate
more than God willed
of what he had seen in the burning bush;
[273]
But unless the Almighty had clearly revealed
certain mysteries to his soul,
causing it to see and know
(that) 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. Simile of the museum.
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. St. Teresa's visit
to the Duchess of Alva.
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) [274]
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 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. Joy of the soul during raptures.
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. No imaginary vision.
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
I am well aware
that if anything is rightly stated,
it does not come from myself.
12. True and false raptures.
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. [275]
13. Revelations of future bliss.
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. The soul's preparation.
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' [276]
in searching for this Lord,
like the bride
through the streets and squares. [277]
"in the streets and the broad ways
I will seek him
whom my soul loveth"
[ Canticles: 3:2 ]
|
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. The soul blinded by its faults.
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. [278]
Then, realizing our imperfections,
we shall beg Him more fervently
to let us benefit by our defects
so as to please Him in all things.
16. God ready to give these graces to all.
16.
I have unconsciously wandered
far from my subject:
Forgive me, sisters.
Believe me,
when I come to these wonders
of God's greatness
(I mean when I come to speak of them)
I cannot but feel keenly grieved at seeing
what we lose by our own fault.
It is true
that His Majesty grants such favours
to whom He chooses;
yet, if we sought Him as He seeks us,
He would give them to us all.
He only longs for souls
on whom He may bestow them,
for His gifts do not diminish His riches.
17. Faculties lost during ecstasy.
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. [279]
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.
[280]
This condition lasts but a short while;
I mean in the same degree, [281]
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 life to the soul.
18. Spiritual inebriation.
18.
This supreme state of ecstasy
never lasts long,
but although it ceases,
it leaves
the will so inebriated, [282]
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. Fervour and love of suffering
left in the soul.
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; [283]
to spend for God; [283]
she would have all earthly creatures
changed into as many tongues
to praise Him on her account.
She longs to perform
most severe penances, [284]
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:
when our Lord thus aids us:
Therefore
such a soul complains
to His Majesty
when He gives her no suffering ! [285]
20. Scandal caused to spectators
by such favours.
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? [286]
21. Our Lord's predilection
for such a soul.
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.'
[287]
[287]
I learnt afterwards
that she was greatly encouraged
and comforted by this speech;
I speak of it
in case others may suffer in the same way.
Apparently
our Lord would have all men know
that this soul is His own
and
that none may molest it,
for it is all His.
Men are welcome to attack,
if they will,
the body, the honour, and the possessions
of such a person,
for glory will accrue to His Majesty
from all they do;
But the soul they may not assail;
Unless by a most culpable presumption,
it withdraws from the protection
of its Spouse,
He will defend it
against the whole world
and
against all hell besides.
22. Illusionary raptures.
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,
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!
__________________
Foot Notes:
[266]
Life, ch. xxxix. 30.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #1's
Footnote reference #266
"...but there is need of more fortitude
than you suppose
in order to espouse the King of heaven.
[266]"
Life, ch. xxxix. 30.
"His Majesty, further showing
His great love for me,
said to me very often:
'Thou art Mine, and I am thine. '
30. These words of our Lord,
and the consolation He gives me,
fill me with the utmost shame,
when I remember what I am.
...it requires greater courage
to receive these graces
than to endure the heaviest trials.
...there is nothing before me
but a picture of my wretchedness,
...
this, also, seems to me at times
to be supernatural."
[ Life: Ch. 39: #29, 30
Translation: David Lewis ]
_______________________________
[267]
Castle, M. iv. ch. iii. 11.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #1's
Footnote reference #267
"some are so feebly constituted
as to die of a single prayer of quiet. [267]"
Castle, M. iv. ch. iii. xi.
"I wish to warn you here
of a special danger to which those
who practise 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. "
[ Interior Castle: Mansion 4: Ch.3: #11]
_______________________________
[268]
Life, ch. xx. passim.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #2's
Footnote reference #268
"2. I should like to describe here
several kinds of raptures
of which I have learnt ...
but I am not sure
whether I shall succeed
in explaining them as I did elsewhere.
[268]"
Life, ch. xx. passim.
"Rapture:
"this utter transformation
of the soul in God"
[ Life: Ch. 20: #24]
"all these are only different names
for that one and the same thing":
- transport,
- flight of the spirit,
- trance,
- ecstasy.
"...are all one"
[ Life: Ch. 20: # ]
- more excellent than union,
- the fruits of it are much greater, and
- its other operations more manifold;
- have ends of a much higher kind,
- they produce effects
both within and without.
[ Life: Ch. 20: #1]
Rapture, for the most part,
- is irresistible.
- It comes, in general,
as a shock, quick and sharp"
[ Life: Ch. 20: #3
Translation: David Lewis ]
_______________________________
[269]
Philippus a SS. Trinitate,
l.c. tr. i. disc. iii. art. 3.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #3's
Footnote reference #269
Philippus a SS. Trinitate,
Probably refers to
"Summa Theologiae Mysticae"
of Philip of the Holy Trinity,
the French Carmelite Friar.
which includes: prayer, active and passive
purification, contemplation, etc
_______________________________
[270]
Rel. ix. 4.
Way of Perf. ch. xix. 8.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #3's
Footnote reference #270
"Such a one may piously believe
(that) her sins are now forgiven, [270]"
Rel. ix. 4.
"4. Once, when I was in great distress
because of my offences against God,
He said to me:
"All thy sins in My sight
are as if they were not.
For the future, be strong;
for thy troubles are not over."
[ Relations 9: #4
Translation: David Lewis ]
Way of Perf. ch. xix. 8.
8. ... This living, celestial water is ...
unmixed with any earthly matter,
for it has come straight from heaven.
The soul which has once drunk of it
is cleansed and left pure and
free from all sins.
...we are powerless
to obtain this water for ourselves,
because perfect contemplation
and divine union
are high and supernatural graces
given by God to the soul
that it may be washed and left stainless
and purified from the mire
contrafted by its sins.
I do not call prayer made by thinking
over a subject, ' living water'
for I believe
that, in spite of all our efforts,
owing partly to physical causes
and partly to human nature,
it always retains something
from which we should like it to be free"
[ Way of Perfection: Ch. 19: #8
Translation:Benedictines of Stanbrook ]
_______________________________
[271]
Philippus a SS. Trinitate, l.c.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #1's
Footnote reference #271
Philippus a SS. Trinitate,
Probably refers to
"Summa Theologiae Mysticae"
of Philip of the Holy Trinity,
the French Carmelite Friar.
which includes: prayer, active and passive
purification, contemplation, etc
_______________________________
[272]
Gen. xxviii. 2.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #6's
Footnote reference #272
"the soul would henceforth worship Him
...as did Jacob when he saw the ladder.
[272]"
Gen. xxviii.
12 "And he saw in his sleep
a ladder standing upon the earth,
and the top thereof touching heaven:
The angels also of God ascending
and descending by it;
13 And the Lord leaning upon the ladder,
saying to him:
'I am the Lord God of Abraham
thy father, and the God of Isaac;
The land, wherein thou sleepest,
I will give to thee and to thy seed
14 ...IN THEE and thy seed all the tribes
of the earth SHALL BE BLESSED.
15 And I will be thy keeper
whithersoever thou goest,
and will bring thee back into this land:
neither will I leave thee,
till I shall have accomplished
all that I have said. '
16 And when Jacob awaked out of sleep,
he said:
'Indeed the Lord is in this place,
and I knew it not' "
_______________________________
[273]
Exod. 2.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #7's
Footnote reference #273
"Neither was Moses able to relate
more than God willed
of what he had seen in the burning bush;
[273]"
Exodus 4
11 The Lord said to him:
' Who made man's mouth?...
12 Go therefore and I will be in thy mouth:
and I will teach thee
what thou shalt speak.'
_______________________________
[274]
Dona 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.)
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #9's
Footnote reference #274
"9. While on a visit to the house
of the Duchess of Alva...[274]
I was taken into such a room.
...there were so many objects in it...
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 sight of so many different things
should lead one to praise God. "
_______________________________
[275]
Castle, M. iv. ch. iii. 2
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #12's
Footnote reference #275
"12. ..they are no true raptures
but some natural weakness
that may occur...
as I think I said in connection
with the prayer of quiet. [275]"
See Footnote reference #267
for Interior Castle: Mansion 4: Ch.3: #11
_______________________________
[276]
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 very short duration.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #1's
Footnote reference #209
_______________________________
[277]
Cant. iii. 2:
Per vicos et plateas quaeram
quem diligit anima mea.'
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #14's
Footnote reference #277
"...searching for this Lord,
like the bride
through the streets and squares. [277]"
Cant. iii. 2:
Per vicos et plateas quaeram
quem diligit anima mea.'
"in the streets and the broad ways
I will seek him
whom my soul loveth"
[ Canticles: 3:2 ]
_______________________________
[278]
St. John ix. 6.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #14's
Footnote reference #278
"serving to clear our sight
as did the clay the eyes
of the blind man
who was cured by the Spouse. [278] "
St. John ix
5 As long as I am in the world,
I am the light of the world.
6 When He had said these things,
...spread the clay upon his eyes,
7 And said to him:
Go, wash in the pool of Siloe...
He went therefore and washed:
and he came seeing.
10 They said therefore to him:
How were thy eyes opened?
11 He answered:
That man that is called Jesus
made clay and anointed my eyes
and said to me:
'Go to the pool of Siloe and wash.'
And I went: I washed: and I see.
_______________________________
[279]
Life, ch. xx. 18.
Like a person who,
having a rope around his neck
and
being strangled,
tries to breathe.'
_______________________________
[280]
Life, ch. xx 23, 29.
Way of Perf. ch. xxxii.
Rel. viii. 8, 11.
The first effect of ecstatic prayer
concerns the body,
which remains
as if the soul had departed;
it grows cold
from a deficiency of natural heat,
the eyes close gently,
and
the other senses are suspended;
and
yet a weak body recovers health
in this prayer.
(Anton. a Spiritu Sancto,
Direct. Mystic. tr. iv. d. 2, # 4, n. 150).
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #17's
Footnote reference #280
"occasionally no breathing can be detected.
[280] "
Life, ch. xx 23, 29.
"But during the rapture itself
- the body is very often
as if it were dead, perfectly powerless.
- It continues in the position it was in
when the rapture came upon it--
-- if sitting, sitting;
-- if the hands were open,
or if they were shut,
they will remain open or shut.
...though the senses fail but rarely,
it has happened to me occasionally
to lose them wholly--
seldom, however, and
then only for a short time.
But in general they are in disorder;
and though they have no power whatever
to deal with outward things,
there remains the power
of hearing and seeing;
but it is as if the things heard and seen
were at a great distance, far away.
[ Life: Ch. 20: #23]
29. ...my body has no strength
to move for some time;
the soul took it all away.
Very often, too,
he who was before sickly and full of pain
remains healthy, and even stronger;
...
When we recover our consciousness,
the faculties may remain,
if the rapture has been deep,
for a day or two...
so absorbed, or as if stunned,--
so much so, as to be in appearance
no longer themselves.
[ Life: Ch. 20: #29
Translation: David Lewis ]
. . . . . . . . . . . . . . . . . . . . . . . . . .
Way of Perf. ch. xxxii.
"9. In every way and in every matter,
do Thy will in me, O Lord!
as Thou pleasest.
...
Let Thy kingdom come to me
as Thy Son has asked of Thee,
so that I may fulfil Thy will.
Dispose of me as of Thine own,
according as Thou willest.
[ Way of perfection: Ch. 32: #9 ]
10. What power, sisters,
lies in this gift of the will !
Made with full determination,
it is able to draw the Almighty
to become one with our baseness
and
to transform us into Himself,
thus uniting the creature with its Creator.
...
He raises us far above all earthly things
and even above ourselves,
that He may prepare us
to receive heavenly favours.
[ Way of perfection: Ch. 32: #10 ]
Not contented
with having united such a soul to Himself,
He begins to caress it and
reveals His secrets to it.
...
He deprives such a person
of her exterior senses,
lest they should disturb her.
This produces what is called rapture.
[ Way of perfection: Ch. 32: #11 ]
...
One piece of advice I will give you,
...do not fancy that any efforts or actions
of your own
can raise you to contemplation,
for you would be mistaken;
... but with the simplicity and humility
which obtain all things
you must simply say:
Thy will be done .
[ Way of perfection: Ch. 32: #12 ]
Translation: Benedictines of Stanbrook ]
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
Rel. viii. 8, 11.
"8. Raptures and trance...are all one,
The difference between
union and trance
is this,
that the latter (trance)
- lasts longer and
- is more visible outwardly,
because the breathing
gradually diminishes,
so that it becomes impossible
to speak or
to open the eyes;
and though this very thing occurs
when the soul is in union,
there is more violence in a trance
for the natural warmth vanishes,
I know not how,
when the rapture is deep;
...
When it is deep,
as I was saying,
the hands
become cold, and
sometimes stiff and straight
as pieces of wood;
as to the body,
if the rapture comes on
when it is standing or kneeling,
it remains so;
and the soul is so full of the joy
of that which our Lord
is setting before it,
that it seems to
forget to animate the body, and
abandons it.
[ Relation 8: #8
Translation: David Lewis ]
. . . . . . . . . . . . . . . . . . . . . . . . . .
(Anton. a Spiritu Sancto,
Direct. Mystic. tr. iv. d. 2, # 4, n. 150).
Antonius a Sp. S. l.c. tr. iii. n. 323.
Probably refers to
Antonii a Spirtu Sancto's
"Directorium Mysticum"
(approx 1677)
by Antony of the Holy Spirit, OCD,
a Discalced Carmelite Friar,
which includes: prayer, active and passive
purification, contemplation, etc
It is said to be an abridgement of the
"Summa Theologiae Mysticae"
of Philip of the Holy Trinity,
the French Carmelite Friar.
_______________________________
[281]
'Digo para estar in un ser.'
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #17's
Footnote reference #281
"This condition lasts but a short while;
I mean in the same degree... [281]"
'Digo para estar in un ser.'
I say to be in (that) being
(to be in that state ?)
_______________________________
[282]
Christusque nobis sit cibus,
Potusque noster sit fides;
Laeti bibamus sobriam
Ebrietatem Spiritus.
Hymn for Lauds,
Feria secunda, old version.
(Compare Anton. a Sp. S.
l.c. tr. iv. n. 30.)
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #18's
Footnote reference #282
"18. This supreme state of ecstasy
never lasts long,
but although it ceases,
it leaves the will so inebriated, [282] "
Blog's Rough translation:
Christusque nobis sit cibus,
Potusque noster sit fides;
Laeti bibamus sobriam
Christ is food for us
And drink is our faith;
we, sober, drink delight
Ebrietatem Spiritus.
Hymn for Lauds,
Feria secunda, old version.
Intoxication of the Spirit. Hymn for Lauds, (Morning Prayer) Second Monday, the old version
_______________________________
[283]
Life, ch. xx. 30.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #19's
Footnote reference #283
"what will not such a signal grace
as this do?
Such a person wishes
she had a thousand lives to spend for God;
[283]"
Life, ch. xx. 30.
30. Here comes the pain
of returning to this life;
here it is the wings
of the soul grew,
to enable it to fly so high:
the weak feathers are fallen off.
...
The soul now
- seeks not, and
- possesses not,
any other will
but that of doing our Lord's will
and so it prays Him to let it be so;
it gives to Him the keys of its own will.
The soul will do nothing
but the will of our Lord;
it will not act as the owner
even of itself,
...
All it seeks is to do
everything for His glory, and
according to His will.
[ Life: Ch. 20: #30
Translation: David Lewis ]
_______________________________
[284]
Castle, M. vii. ch. iii. 4.
Way of Perf. ch. xxxviii. 1.
Excl. xiv. 3.
Life, ch. xl. 27.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #19's
Footnote reference #284
"She longs to perform
most severe penances, [284]
nor do they cost her much,
for the power of her love
almost prevents their being felt.
Castle, M. vii. ch. iii. 4.
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...
first, a self-forgetfulness so complete
that she really appears not to exist...
but seems entirely occupied
in seeking God's interests.
2. ... but lives in such strange
oblivion that...
unless she sees that she can advance,
...the honour and glory of God,
for which she would most willingly die.
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.
[ Interior Castle: Mansion 7: Ch. 3: # 4 ]
. . . . . . . . . . . . . . . . . .
Way of Perf. ch. xxxviii. 1.
"...souls which have arrived
at this degree of perfection in prayer
do not ask God to deliver them
from trials or temptations...
This is another unmistakable... effect,
showing that the contemplation
and favours given to such people
- come from the Holy Ghost
and
- are not illusions,
for...these souls
wish for and demand such troubles
and
love them instead of hating them.
[ Way of perfection: Ch. 38: #1
Translation: Benedictines of Stanbrook ]
. . . . . . . . . . . . . . . . . .
Excl. xiv. 3.
3. O Sweet Comfort of those
who love my God,
never desert Thy lovers,
for Thou
dost increase,
yet solace,
the pain caused by the Beloved
in the soul
that pines for Him !
I desire, Lord, to please Thee,
and well I know
that I can find happiness
in no human being,
therefore, Thou wilt not blame me
for desiring Thee.
[ Exclamations, or Meditations of the Soul
on its God: 14:3 ]
. . . . . . . . . . . . . . . . . .
Life, ch. xl. 27.
"27. When I was thus distressed,
our Lord appeared unto me.
He comforted me greatly, and told me
I must do this for His love,
and bear it;
my life was necessary now.
And so, I believe,
I have never known real pain
since I resolved
to serve my Lord and my Consoler
with all my strength;
...
And it seems to me
there is nothing worth living for
but this, and
suffering is
what I most heartily pray to God for.
I say to Him sometimes,
with my whole heart:
"O Lord, either to die or to suffer!
I ask of Thee nothing else for myself."
[ Life: Ch. 40: #27
Translation: David Lewis ]
_______________________________
[285]
Life, ch. xvi. 6.
Rel. i. 4.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #19's
Footnote reference #285
"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 ! [285]"
Life, ch. xvi. 6.
6. O my God, what must that soul be
when it is in this state? - It wishes it were all tongue, in order that it may praise our Lord. - It utters a thousand holy follies, striving continually to please Him by whom it is thus possessed. ...she was no poet, yet composed, without any preparation, certain stanzas, full of feeling,
...they were not the work
of her own understanding; ...
She was willing to be cut
in pieces, soul and body, to show the delight she felt in that pain. ...what torments could she be then exposed, that would not be delicious to endure for her Lord? She sees clearly that the martyrs did little or nothing, so far as they were concerned, when they endured their tortures, because the soul is well aware that its strength is derived from another source."
[ Life: Ch. 16: #6
Translation: David Lewis ]
. . . . . . . . . . . . . . . . . .
Rel. i. 4.
4. At other times there come upon me
certain desires to serve God,
with a vehemence so great
...accompanied with a certain pain
at seeing how unprofitable I am.
It seems to me then
that there is nothing in the world,
neither death, nor martyrdom,
that I could not easily endure.
...I know not whence cometh
such great courage.
I think I should live to
raise my voice, and
publish to all the world
how important it is for men
not to be satisfied with the common way...
how great the good is that God will give us
if we prepare ourselves to receive it.
...
and thus,
because I see myself without any power
whatever to serve God,
I feel this pain
in a way wholly indescribable;
the issue (effect) is delight, recollection,
and the consolation of God.
5...these longings to serve Him
come upon me,
that I wish to do penance...
[Relation 1 : # 4, 5
Translation: David Lewis ]
_______________________________
[286]
Ibid. ch. xx. 5, 6.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #20's
Footnote reference #286
"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? [286]"
Ibid. ch. xx. 5, 6.
4...my soul was carried away...
I had no power over it...
so that it was lifted up from the ground.
[ Life: Ch. 20: #4 ]
5. This has not happened to me often:
It was a very sore distress to me;
for I thought it a most extraordinary thing,
and was afraid
it would occasion much talk;
But at other times, the moment
I felt that our Lord
was about to repeat the act...
I threw myself on the ground;
then the nuns came around me to hold me;
but still the rapture was observed.
[ Life: Ch. 20: #5
Translation: David Lewis ]
6. I made many supplications to our Lord,
that He would be pleased
to give me no more of those graces
which were outwardly visible;
(Peers translation:
"His Majesty could grant me that favour
without its becoming known.")
[ Life: Ch. 20: #6
Translation: David Lewis ]
Then, when we resist it out of humility,
He produces those very effects
which would have resulted
if we had fully consented to it.
[ Life: Ch. 20: #8
Translation: David Lewis ]
_______________________________
[287]
Life, ch. xxxi. 15.
St. John of the Cross
in stanza xiii. 8.
of the Spiritual Canticle,
refers to this and the following chapters.
'This,' he says,
'is an appropriate opportunity
for discussing the difference
between raptures, ecstasies,
and other elevations
and subtle flights of the spirit,
to which spiritual persons are liable;
but as my object is to do nothing more
than explain this canticle,
I leave the subject for those
who are better qualified than I am.
I do this the more readily
because our mother,
the blessed Teresa of Jesus,
has written admirably on this matter,
whose writings I hope to see
soon published'.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #21's
Footnote reference #287
"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.'
[287] "
Life, ch. xxxi. 15
"15. Once, when I was
much distressed at this,
our Lord said to me,
' What was I afraid of?
one of two things must happen
--people would
either speak ill of me,
or give glory to Him.
He made me understand by this,
that those who believed in the truth
of what was going on in me
would glorify Him;
and that those who did not
would condemn me without cause:
in both ways I should be the gainer,
and I was therefore
not to distress myself.
This made me quite calm, and
it comforts me whenever I think of it.
[ Life: Ch.31: #15
Translation: David Lewis ]
|
End of
Mansion 6 Chapter 4
The Interior Castle
or
The Mansions
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
|
Note:
Attempt was made to display the quotes
of the other books being cited
by the editor's foot notes.
But, they may not be
the actual intended passages
that were cited by the editor
since the editions/translations used by the editor
may have different paragraph numbering
than those available to this blog. |
