Book Study: Interior Castle - by St. Teresa of Avila

[Shin]

CHAPTER VII.

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, centred in God, forget self-interest. 5. The remembrance of 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.

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.

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.

I 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.

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.

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.

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 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.

I 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 respect, 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.

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 wilfully 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.'

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.

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 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.

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.

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 I fail to express myself rightly but I will do my best. Using the understanding much in this manner is what I call meditation.

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.

Souls led by God in supernatural ways and raised to perfect contemplation are right in declaring they cannot practise 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.

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. I 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.

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.

People allege, in defence, 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 than 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.

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.

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.

[Shin]

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.

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.

These words stay with me...

[Patricia]

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.

In short, the ROSARY, the perfect prayer.

[Shin]

'Of all prayers rosary is the most beautiful and the richest in graces; of all it is the one which is most pleasing to Mary, the Virgin Most Holy. Therefore, love the Rosary and recite it every day with devotion: this is the testament which I leave unto you so that you may remember me by it.'

Pope St. Pius X

'The word Rosary means "Crown of Roses" that is to say that every time people say the Rosary devoutly they place a crown of one hundred and fifty-three red roses and sixteen white roses upon the heads of Jesus and Mary. Being heavenly flowers these roses will never fade or lose their exquisite beauty.'

St. Louis Marie de Montfort

 

[Patricia]

My new year resolution : To say the 5-decade Rosary daily...I pray I can do it.

[Shin]

My new year resolution : To say the 5-decade Rosary daily...I pray I can do it.

Oh my, how brave! I gave up on New Year's resolutions years ago!

 

God help you!

[Patricia]

Thank you!

[Brigid]

I think this is the most rich of all the chapters that she wrote. I wonder why - or is it just my own perceptions are just different now?

[Shin]

Hmm, I agree it is a rich chapter.

[Shin]

Sister Lucy of Fatima: "Look, Father, the Most Holy Virgin in these last times in which we live has given a new efficacy to the recitation of the Rosary to such an extent that there is no problem, no matter how difficult it is, whether temporal or above all, spiritual, in the personal life of each one of us, of our families, of the families of the world, or of the religious communities, or even of the life of peoples and nations, that cannot be solved by the Rosary. There is no problem I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary. With the Holy Rosary, we will save ourselves. We will sanctify ourselves. We will console Our Lord and obtain the salvation of many souls." (Interview with Fr. Fuentes, December 26, 1957)

[martin]

What more can we add to that? Thank you sister Lucy. 

[Shin]

 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 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 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 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. 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.

[Shin]

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.

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.

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'

This favour brings with it an overwhelming sense of self-abasement and humility; the reverse would be the case, did it come from Satan.

------

I read that this is one of the marks of the gifts of God, that they bring self-abasement and humility. On the other hand a good way to spoil an actual gift from him is not to react in this way, too.

----- Quoting:

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.

-----

Which I might add reminds me of the infused virtues, that have a similar restriction, while the natural or 'acquired virtues' I hear one can develop through effort directly.

----- Quoting:

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.

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. 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.

[martin]

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.

This brings me back to thinking again about living in the awareness of the presence of God.

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.

I have a whole litany of saints I invoke each day but somehow I can feel which one it was who helped me through this or that,  but I'm sure that my constant companion is little saint Philomena. 

[Shin]

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 lustre. 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 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 matters) 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. I 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.

 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 labourer 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 practising 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 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.

[Shin]

St. Philomena, pray for us. Dear little martyr, dear companion.

Reading St. Teresa..

When she talks about imaginary visions, and the devil's work, Fr. Ripperger, in his books on psychology goes into detail about the access the devils have to the faculty of each person's imagination.

Perhaps I will find some quotes later.

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.

Sigh. I've seen people who, whatever appears to them in dreams and visions, they are too influenced by. And because they lack sound doctrine and discernment.. They think they have a special key no one else has, that will lead them without fail.. but it is not true, it is the opposite.. And it truly concerns me the more nowadays because of the lack of sound doctrine in many whom might be in positions of direction over such people too.

The extent of the deceits one can fall into spiritually is very broad and complex. And so too people convince themselves, 'God would never let this happen to me.' But no, this is not true.

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.

A serious concern!