The Interior Castle or The Mansions
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
Discussion of Mansion 6 - Chapter 9
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Discussion of Mansion 6 Chapter 9
█ Summary or Highlights
In this chapter, St. Teresa is referring primarily
to the Imaginary Vision
of The Most Sacred Humanity of Christ
█ Imaginary Visions
▀ Nature of the Imaginary Vision
▀ Examples of Other Imaginary Visions
▀ Risk of Deception
▀ Benefits of the Imaginary Vision
■ The Growth of Virtue
■ Joy and Peace
■ Desire to Labor and Suffer for God
▀ A Metaphoric Description
of the Imaginary Vision
▀ Characteristics of the Imaginary Vision
■ A "living" image
"seen by the interior sight alone"
■ Duration
■ May impart words or Spiritual Knowledge
▀ The Soul's Reaction
■ Rapture
■ Certainty that it is a Vision of God
█ St. Teresa Advice to those
upon whom God bestows an Imaginary Vision
▀ Consultation with a Confessor
■ Giving an account of one's spiritual state
■ Dealing with Certainty and Doubts
■ Discernment
whether authentic or a deception
▪ Determining if the soul grows in Virtue
▪ Not thought to be a Deception
by the devil
if good fruits are the result
▪ If Produced by one's Imagination
▪ Signs of an Unauthentic Vision
◦ Long Duration
◦ Lack of Fruits
◦ Leaves no lasting impression
■ Discernment of the Fruits of the Vision
Rather than judgment of the person
since God may bestow this grace
on the weak
▀ Humility
▀ Thankfulness for His Great Love and Mercy
▀ Pray to God, not to the Vision
█ St. Teresa's General Advice
Regarding Imaginary Visions
▀ "Never to pray nor desire
to be led by this way yourself"
▀ Actively laboring to Practice the virtues,
with the help of God
is more meritorious
than passively receiving this grace.
▀ Desire to serve God for Himself alone
and Not seek Consolations
█ Addendum
▀ Letter of Blessed John of Avila to St. Teresa
"Discussing Her Account Of Her Spiritual Life"
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█ Imaginary Visions
In this chapter, St. Teresa is referring primarily to the Imaginary Vision of The Most Sacred Humanity of Christ.
|
█ St. Teresa's Advice to those
upon whom God bestows an Imaginary Vision
|
█ St. Teresa's General Advice
Regarding Imaginary Visions
▀ "Never to pray nor desire
to be led by this way yourself"
[ Interior Castle: Mansions 6:
Ch. 9: # 13 ]
"Visions, whether imaginary or corporeal,
are the most deceptive:
They are never to be desired,
and,
should they come uninvited,
they should, as far as possible, be resisted."
[ Letters of Blessed John of Avila
Translation: Benedictines of Stanbrook
Letter 1 - To Saint Teresa ]
"Indeed, it ought to be
highly esteemed and reverenced,
yet no one should seek to go by it
for several reasons.
■ Firstly,
...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"
▪ This "want of humility" also indicates
a lack of self-knowledge and gratitude.
"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?"
[ Interior Castle: Mansions 6:
Ch. 9: # 13 ]
■ "The Second reason is ...
(the) 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."
[ Interior Castle: Mansions 6:
Ch. 9: # 14 ]
■ "Thirdly:
when people strongly desire a thing,
the imagination makes them fancy
they see or hear it"
[ Interior Castle: Mansions 6:
Ch. 9: # 15 ]
■ "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."
[ Interior Castle: Mansions 6:
Ch. 9: # 16 ]
■ "Fifthly:
...people, on whom our Lord bestows
these favours
have (much) to suffer...
Their trials are
- most severe
and
- of many kinds.
How can you tell
whether you would be able to bear them?"
[ Interior Castle: Mansions 6:
Ch. 9: # 17 ]
"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.
[ Interior Castle: Mansions 6:
Ch. 9: # 19 ]
■ "Sixthly:
Perhaps what you think
would be your gain
might prove your loss,
...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.
[ Interior Castle: Mansions 6:
Ch. 9: # 18 ]
▀ Actively laboring to Practice the virtues,
with the help of God
is more meritorious
than passively receiving this grace.
"such a grace is a most powerful aid
towards practising the virtues
in their highest perfection,
but it is far more meritorious to gain them
at the cost of one's own toil."
[ Interior Castle: Mansions 6:
Ch. 9: # 20 ]
"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".
[ Interior Castle: Mansions 6:
Ch. 9: # 19 ]
Both St. Teresa and St. John of the Cross
"were both
- so desirous of serving His Majesty
at their own cost...
and
- so longed to suffer for His sake"
[ Interior Castle: Mansions 6:
Ch. 9: # 20 ]
▀ Desire to serve God for Himself alone
and Not seek Consolations
St. Teresa taught regarding the need
to strive, with the help of God,
to avoid self-seeking and attachment
to spiritual consolations
and
to accept His Will in all things.
Of herself, she wrote,
"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 ask of Thee nothing else for myself.
[ Life: Ch. 40: #27 ]
"...do not urge themselves
to work harder for Him
by the thought of the glory they will gain"
"Do not serve Him for pay"
[ Interior Castle: Mansions 6:
Ch. 9: # 21 ]
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█ Addendum
"Letter of Blessed John of Avila
to St. Teresa"
"Letter 1
To Saint Teresa,
Discussing Her Account Of Her Spiritual Life.
St. Teresa was
led by God along such extraordinary paths
and
granted so many sublime and miraculous favours
as to cause both the Saint, herself,
as well as many other people,
to fear that she was deluded by the devil.
She consulted several theologians
who were unable to agree on the subject
and
the Inquisitor, Soto de Salazar, advised her to
-write a clear account of her spiritual life and prayer
and
- submit it to the judgment
of Blessed John of Avila,
who, he said,
had 'so much experience and authority,
that, if he approve of your book,
your mind may be set at rest for ever''.
This narration of the Saint constitutes
the well known "Life of St. Teresa",
written by herself
which is considered by the Church
a standard treatise on mystical Theology.
The following favourable reply
from Blessed John of Avila,
made probably about 1563,
brought her great comfort,
as she tells us in her letters.
On hearing of his death,
St. Teresa wept, saying,
'the Church has lost one of her chief pillars,
and
many souls are deprived of a guide and support,
of whom I am one.' "
___________________
"May the grace and peace
of Jesus Christ our Lord
be ever with you.
I consented to read your book
which was sent me,
not so much because I considered myself
competent to judge of such matters,
as because I thought that, by the grace of God,
its teaching might benefit me.
Although I have had no leisure to study it
as thoroughly as it deserves,
yet, thanks be to God,
it has given me great consolation,
and
it will be my own fault if it does not profit my soul.
On my own account
it might suffice to say no more about it,
yet I think
the gravity of the subject
and
the respect due to the person who sent it,
require me to express my opinion of it,
at least in general terms.
It is not a book proper for every one to read —
the language requires
to be corrected in some places
and
to be made clearer in others.
There are things in it which,
though useful to you in your own spiritual life,
would not do for every one to practice,
for God guides some souls along extraordinary paths
which are not intended for others.
I have noted most of these passages
and
will arrange them for you as soon as possible,
and
send them to you without fail.
If you knew
the infirm state of my health,
and
how I am constantly employed
in many necessary duties,
you would, I am sure, be
more inclined to pity me,
than to accuse me of neglect.
On the whole,
your teaching on prayer is correct,
and
you may safely
trust to it
and
practice it:
The raptures too afford proof of being genuine.
What you say about God's teaching the soul
without the use of the imagination,
that is, by interior or exterior communications,
is safe,
and
I can find no fault with it.
St. Augustine treats this subject well
Such communications,
both interior and exterior,
have misled many in our times;
the exterior ones specially are less safe ;
for though there is little difficulty in knowing
that they are not from ourselves,
it is not so easy to decide
whether they proceed
from a good
or
from an evil spirit.
There are many rules for discovering
when they come from God:
One is,
that they should
- come to us in times of need ;
or
- be a great help to the soul,
such as:
strengthening it in times of temptation or doubt;
or
warning it of the approach of danger.
For if even a man who is good
never speaks without purpose,
how much less would God do so.
Considering that the communications
mentioned in your book
are conformable to
the Holy Scriptures
and
the teaching of the Church,
I judge that,
if not all,
at least the greater part of them,
come from God.
Visions,
whether imaginary or corporeal,
are the most deceptive:
They are never to be desired,
and,
should they come uninvited,
they should, as far as possible, be resisted.
Unless, however, it is certain
that they proceed from an evil spirit,
this should not be done
by making signs of contempt.
I was pained and shocked to hear
of its having been done in your case.
We should beg of God
not to allow us to walk by sight,
but to defer the revelation
of Himself and His Saints
until we reach Heaven,
and
we should ask Him to guide us
whilst on earth along the common path
by which He leads His faithful friends.
We must also take other suitable means
for shunning these visions.
If, nevertheless, they
continue to come to us
and
are profitable to the soul,
not inciting her to vanity,
but increasing her humility;
if, moreover, these communications
be conformable to the teaching of the Church,
and
if they
last a considerable time
and
infuse a spiritual joy into the soul
which can be better felt than described,
I do not think that it is necessary any longer
to try to avoid them.
No one, however, should be his own guide
in these cases,
but should communicate them at once
to some enlightened counsellor.
This is the universal rule to be followed
on all such occasions,
and
we may trust
that God will not suffer any one to be deceived
who
wishes to be safe
and
has the humility
to acknowledge his incompetence
to judge in such matters for himself.
It is not right, however, to
cause alarm,
and
at once condemn these favours
because the soul to whom they are vouchsafed
is not perfect,
for, as I have often witnessed,
God withdraws people
from harmful pleasures,
and even
from grievous sins,
by sending them His sweet consolations.
Who shall place limits to God's mercies ?
As these graces, moreover,
are not bestowed on any one
on account of his own merits or strength
but, on the contrary,
are often given to souls
because of their weakness,
they
neither necessarily increase sanctity,
nor are always granted to the greatest saints.
It is unreasonable for any one
to disbelieve these matters
because of their sublime nature,
or
since it appears incredible
that a Majesty so exalted should abase Himself
to hold such loving intercourse with His creatures.
It is written that 'God is love' —
and if He is love,
He must needs be
infinite love and infinite goodness,
and it is no wonder
that such love and goodness should at times
bestow on certain souls an affection
which confounds those who do not understand it.
Although many know this by faith,
yet, unless they have experienced it themselves,
they cannot understand the affectionate,
and more than affectionate way,
in which God elects to treat some of His creatures.
Those who themselves are
far from having received favours of this kind,
cannot believe God would deal
with others in so different a manner.
Yet it would be only reasonable to think
that such love,
a love which fills us with wonder,
must come from God,
Who is marvelous in all His works,
but still more marvelous in His mercies.
But what should really be a proof
of the truth of these favours,
(provided other circumstances
confirm the evidence)
is taken by some people
as a pretext to deny their reality.
From your book
it is clear that you have resisted in these matters
even more firmly than necessary.
These graces have evidently benefited you,
especially by
showing you your misery and faults,
and
helping you to correct them.
They have continued for a long time
and
always profited your soul,
moving you
to love God and despise yourself
and
to do penance.
I am, therefore,
more inclined to think these favours beneficial
than to condemn them,
if you are cautious, and do not blindly trust to them,
especially
those of an unaccustomed kind,
or
those which urge you to perform any action
doubtfully good.
In cases such as this,
you must suspend your belief in them,
and
at once seek counsel.
I warn you that,
though these graces should be sent by God,
yet the devil might mingle falsehood with them:
Therefore, always be on your guard.
Even though it be certain
that the favours come from God,
yet do not let your mind dwell on them
with complacency,
for holiness
does not consist in such things,
but in a humble love
of God and our neighbour.
Fear all ways other than this,
and
practice humility, the virtues,
and the love of our Lord.
Do not worship any of these visions,
but only our Lord Jesus Christ,
either in Heaven,
or in the Blessed Sacrament.
If one of the Blessed should appear to you,
raise your heart
to that Saint in Heaven,
and
not to what you see before you:
Let the image lead your thoughts to the reality.
The things of which you treat in your book
happen to many souls in these times,
and
there is no doubt that they proceed from God,
Whose arm is not shortened
so that He cannot do now
what He did in past ages:
He chooses the weaker vessels
the better to manifest His glory.
Continue in this path then,
but be watchful against robbers
and
pray for guidance.
Thank God for having given you
- a love for Him,
- a knowledge of yourself,
and
- an attraction for penance and for the cross.
Do not concern yourself much
about the other matters;
Though you should not despise them,
for many show signs of coming from God,
and
the rest can do you no harm
if you ask direction about them,
I cannot believe that I have written this
by my own power,
for I have none,
but it is the result of your prayers.
I beg you
for the love of Jesus Christ our Saviour,
to pray for me to Him:
He knows that I need it urgently,
and
I feel sure that is enough
to make you grant my request,
I must beg you now to let me conclude,
as I am obliged to write another letter.
May Jesus be glorified by all and in all !
Your servant for Christ's sake,
Juan de Avila."
[ Letters of Blessed John of Avila
Translation: Benedictines of Stanbrook
Letter #1 - To Saint Teresa,
"Discussing Her Account Of Her Spiritual Life"
Note:
St. John of Avila was
beatified on September 15, 1894
and
canonized by Pope Paul VI on May 31, 1970
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End of the Discussion of
Mansion 6 Chapter 9
of
The Interior Castle
or
The Mansions
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
|
