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

[Shin]

Could it be our zeal to see some souls converted, when we ought to really leave it to God and His Way? That is how I look at it. It takes me back to our previous discussion maybe in a different thread about fraternal correction.

It reminds me how much grace is important.. and how the contemplatives can be said to be the spiritual source of the grace that allows those who are active to accomplish what they set themselves too.. and how the active without prayer themselves do not succeed.

[Shin]

9. The penances performed by the persons I spoke of are as well regulated as their life, which they value very highly because they wish to serve our Lord with it--in which there is nothing to blame--so they are very discreet in their mortifications lest they should injure their health. Never fear they will kill themselves: they are far too sensible! Their love is not strong enough to overcome their reason; I wish it were--that they might not be content to creep on their way to God: a pace that will never bring them to their journey's end!

This one strikes me a good deal.

[Therese]

Could it be our zeal to see some souls converted, when we ought to really leave it to God and His Way? That is how I look at it. It takes me back to our previous discussion maybe in a different thread about fraternal correction.

It reminds me how much grace is important.. and how the contemplatives can be said to be the spiritual source of the grace that allows those who are active to accomplish what they set themselves too.. and how the active without prayer themselves do not succeed.

Yes, God's grace is more powerful than anything we ourselves can do on our own.

[Shin]

All things obstruct us while prudence rules our actions; we are afraid of everything and therefore fear to make progress--as if we could reach the inner chambers while others make the journey for us! As this is impossible, sisters, for the love of God let us exert ourselves, and leave our reason and our fears in His hands, paying no attention to the weaknesses of nature which might retard us.

 

[Shin]

THE FOURTH MANSIONS

 CHAPTER I.

HOW SWEETNESS AND TENDERNESS IN PRAYER DIFFER FROM CONSOLATIONS. EXPLAINS HOW ADVANTAGEOUS IT WAS FOR ST. TERESA TO COMPREHEND THAT THE IMAGINATION AND THE UNDERSTANDING ARE NOT THE SAME THING. THIS CHAPTER IS USEFUL FOR THOSE WHOSE THOUGHTS WANDER MUCH DURING PRAYER.

 1. Graces received in this mansion. 2. Mystic favours. 3. Temptations bring humility and merit. 4. Sensible devotion and natural joys. 5. Sweetness in devotion. 6. St. Teresa's experience of it. 7. Love of God, and how to foster it. 8. Distractions. 9. They do not destroy divine union. 10. St. Teresa's physical distractions. 11. How to treat distractions. 12. They should be disregarded. 13. Self-knowledge necessary.

 1. Now that I commence writing about the fourth mansions, it is requisite, as I said, to commend myself to the Holy Ghost and to beg Him henceforth to speak for me, that I may be enabled to treat these matters intelligibly. Henceforth they begin to be supernatural and it will be most difficult to speak clearly about them, unless His Majesty undertakes it for me, as He did when I explained the subject (as far as I understood it) somewhat about fourteen years ago.  I believe I now possess more light about the favours God grants some souls, but that is different from being able to elucidate them. May His Majesty enable me to do so if it would be useful, but not otherwise.

 2. As these mansions are nearer the King's dwelling they are very beautiful, and so subtle are the things seen and heard in them, that, as those tell us who have tried to do so, the mind cannot give a lucid idea of them to those inexperienced in the matter. People who have enjoyed these favours, especially if it was to any great extent, will easily comprehend me.

 3. Apparently a person must have dwelt for a long time in the former mansions before entering these; although in ordinary cases the soul must have been in the last one spoken of, yet, as you must often have heard, there is no fixed rule, for God gives when, how, and to whom He wills --the goods are His own, and His choice wrongs no one. The poisonous reptiles rarely come into these rooms, and, if they enter, do more good than harm. I think it is far better for them to get in and make war on the soul in this state of prayer; were it not tempted, the devil might sometimes deceive it about divine consolations, thus injuring it far more. Besides, the soul would benefit less, because all occasions of gaining merit would be withdrawn, were it left continually absorbed in God. I am not confident that this absorption is genuine when it always remains in the same state, nor does it appear to me possible for the Holy Ghost to dwell constantly within us, to the same extent, during our earthly exile.

 4. I will now describe, as I promised, the difference between sweetness in prayer and spiritual consolations. It appears to me that what we acquire for ourselves in meditation and petitions to our Lord may be termed `sweetness in devotion.' It is natural, although ultimately aided by the grace of God. I must be understood to imply this in all I say, for we can do nothing without Him. This sweetness arises principally from the good work we perform, and appears to result from our labours: well may we feel happy at having thus spent our time. We shall find, on consideration, that many temporal matters give us the same pleasure--such as unexpectedly coming into a large fortune, suddenly meeting with a dearly-loved friend, or succeeding in any important or influential affair which makes a sensation in the world. Again, it would be felt by one who had been told her husband, brother, or son was dead, and who saw him return to her alive. I have seen people weep from such happiness, as I have done myself. I consider both these joys and those we feel in religious matters to be natural ones. Although there is nothing wrong about the former, yet those produced by devotion spring from a more noble source--in short, they begin in ourselves and end in God. Spiritual consolations, on the contrary, arise from God, and our nature feels them and rejoices as keenly in them, and indeed far more keenly, than in the others I described.

 5. O Jesus! how I wish I could elucidate this point! It seems to me that I can perfectly distinguish the difference between the two joys, yet I have not the skill to make myself understood; may God give it me! I remember a verse we say at Prime at the end of the final Psalm; the last words are: `Cum dilatasti cor meum'--`When Thou didst dilate my heart: To those with much experience, this suffices to show the difference between sweetness in prayer and spiritual consolations; other people will require more explanation. The sensible devotion I mentioned does not dilate the heart, but generally appears to narrow it slightly; although joyful at seeing herself work for God, yet such a person sheds tears of sorrow which seem partly produced by the passions. I know little about the passions of the soul, or I could write of them more clearly and could better define what comes from the sensitive disposition and what is natural, having passed through this state myself, but I am very stupid. Knowledge and learning are a great advantage to every one.

 6. My own experience of this delight and sweetness in meditation was that when I began to weep over the Passion I could not stop until I had a severe headache; the same thing occurred when I grieved over my sins: this was a great grace from our Lord. I do not intend to inquire now which of these states of prayer is the better, but I wish I knew how to explain the difference between the two. In that of which I speak, the tears and good desires are often partly caused by the natural disposition, but although this may be the case, yet, as I said, these feelings terminate in God. Sensible devotion is very desirable if the soul is humble enough to understand that it is not more holy on account of these sentiments, which cannot always with certainty be ascribed to charity, and even then are still the gift of God.

 7. These feelings of devotion are most common with souls in the first three mansions, who are nearly always using their understanding and reason in making meditations. This is good for them, for they have not been given grace for more; they should, however, try occasionally to elicit some acts such as praising God, rejoicing in His goodness and that He is what He is: let them desire that He may be honoured and glorified. They must do this as best they can, for it greatly inflames the will. Let them be very careful, when God gives these sentiments, not to set them aside in order to finish their accustomed meditation. But, having spoken fully on this subject elsewhere, I will say no more now. I only wish to warn you that to make rapid progress and to reach the mansions we wish to enter, it is not so essential to think much as to love much: therefore you must practise whatever most excites you to this. Perhaps we do not know what love is, nor does this greatly surprise me. Love does not consist in great sweetness of devotion, but in a fervent determination to strive to please God in all things, in avoiding, as far as possible, all that would offend Him, and in praying for the increase of the glory and honour of His Son and for the growth of the Catholic Church. These are the signs of love; do not imagine that it consists in never thinking of anything but God, and that if your thoughts wander a little all is lost.

 8. I, myself, have sometimes been troubled by this turmoil of thoughts. I learnt by experience, but little more than four years ago, that our thoughts, or it is clearer to call it our imagination, are not the same thing as the understanding. I questioned a theologian on the subject; he told me it was the fact, which consoled me not a little. As the understanding is one of the powers of the soul, it puzzled me to see it so sluggish at times, while, as a rule, the imagination takes flight at once, so that God alone can control it by so uniting us to Himself that we seem, in a manner, detached from our bodies. It puzzled me to see that while to all appearance the powers of the soul were occupied with God and recollected in Him, the imagination was wandering elsewhere.

 9. Do Thou, O Lord, take into account all that we suffer in this way through our ignorance. We err in thinking that we need only know that we must keep our thoughts fixed on Thee. We do not understand that we should consult those better instructed than ourselves, nor are we aware that there is anything for us to learn. We pass through terrible trials, on account of not understanding our own nature and take what is not merely harmless, but good, for a grave fault. This causes the sufferings felt by many people, particularly by the unlearned, who practise prayer. They complain of interior trials, become melancholy, lose their health, and even give up prayer altogether for want of recognizing that we have within ourselves as it were, an interior world. We cannot stop the revolution of the heavens as they rush with velocity upon their course, neither can we control our imagination. When this wanders we at once imagine that all the powers of the soul follow it; we think everything is lost, and that the time spent in God's presence is wasted. Meanwhile, the soul is perhaps entirely united to Him in the innermost mansions, while the imagination is in the precincts of the castle, struggling with a thousand wild and venomous creatures and gaining merit by its warfare. Therefore we need not let ourselves be disturbed, nor give up prayer, as the devil is striving to persuade us. As a rule, all our anxieties and troubles come from misunderstanding our own nature.

 10. Whilst writing this I am thinking of the loud noise in my head which I mentioned in the Introduction, and which has made it almost impossible to obey the command given me to write this. It sounds as if there were a number of rushing waterfalls within my brain, while in other parts, drowned by the sound of the waters, are the voices of birds singing and whistling. This tumult is not in my ears, but in the upper part of my head, where, they say, is placed the superior part of the soul. I have long thought that this must be so because the flight of the spirit seems to take place from this part with great velocity. Please God I may recollect to explain the cause when writing of the latter mansions, this not being the proper place for it. It may be that God has sent this suffering in my head to help me to understand the matter, for all this tumult in my brain does not interfere with my prayer, nor with my speaking to you, but the great calm and love and desires in my soul remain undisturbed and my mind is clear.

 11. How, then, can the superior part of the soul remain undisturbed if it resides in the upper part of the brain? I cannot account for it, but am sure that I am speaking the truth. This noise disturbs my prayer when unaccompanied with ecstasy, but when it is ecstatic I do not feel any pain, however great. I should suffer keenly were I forced to cease praying on account of these infirmities. We should not be distressed by reason of our thoughts, nor allow ourselves to be worried by them: if they come from the devil, he will let us alone if we take no notice of them; and if they are, as often happens, one of the many frailties entailed by Adam's sin, let us be patient and suffer them for the love of God. Likewise, since we must eat and sleep without being able to avoid it, much to our grief, let us acknowledge that we are human, and long to be where no one may despise us. Sometimes I recall these words, spoken by the Spouse in the Canticle; truly never in our lives have we better reason to say them, for I think no earthly scorn or suffering can try us so severely as these struggles within our souls. All uneasiness or conflict can be borne while we have peace in ourselves, as I said; but if, while seeking for rest amidst the thousand trials of the world--knowing that God has prepared this rest for us--the obstacle is found in ourselves, the trial must needs prove painful and almost insufferable.

 12. Take us therefore, O Lord, to where these miseries can no longer cause us to be despised, for sometimes it seems as if they mocked our souls. Even in this life God delivers us from them when we reach the last mansion, as by His grace I will show you. Everybody is not so violently distressed and assaulted by these weaknesses as I have been for many years, on account of my wickedness, so that it seems as if I strove to take vengeance on myself. Since I suffer so much in this way, perhaps you may do the same, so I shall continue to explain the subject to you in different ways, in order to find some means of making it clear. The thing is inevitable, therefore do not let it disturb or grieve you, but let the mill clack on while we grind our wheat; that is, let us continue to work with our will and intellect.

 13. These troubles annoy us more or less according to the state of our health or in different circumstances. The poor soul suffers; although not now to blame, it has sinned at other times, and must be patient. We are so ignorant that what we have read and been told has not sufficed to teach us to disregard wandering thoughts, therefore I shall not be wasting time in instructing and consoling you about these trials. However, this will help you but little until God chooses to enlighten you, and additional measures are needed: His Majesty wishes us to learn by ordinary means to understand ourselves and to recognize the share taken in these troubles by our wandering imagination, our nature, and the devil's temptations, instead of laying all the blame on our souls.

[Shin]

were it not tempted, the devil might sometimes deceive it about divine consolations, thus injuring it far more.

I think this is very important as it helps a soul continue to discern how to tell spiritual inspirations from God and those not from God, and also to understand when this cannot be discerned how to proceed.

all occasions of gaining merit would be withdrawn, were it left continually absorbed in God.

Very thought provoking.. to see contrasted merit and being absorbed in God.. one would usually consider the latter of greater priority no? This makes me think about how the saints would, if it were proper, wish to return to earth and merit more greatly.

Let them be very careful, when God gives these sentiments, not to set them aside in order to finish their accustomed meditation.

She reminds us again.. Though I do not know that I understand..

It sounds as if there were a number of rushing waterfalls within my brain, while in other parts, drowned by the sound of the waters, are the voices of birds singing and whistling. This tumult is not in my ears, but in the upper part of my head, where, they say, is placed the superior part of the soul. I have long thought that this must be so because the flight of the spirit seems to take place from this part with great velocity.

I must jot this down in my notes, I am trying to study the ideas of the locations of the faculties of the soul relative to the body and understand what uses this knowledge has. It takes much hunting to find little pieces of this knowledge for me, though I do not know what I will gain from it. I hesitate to mention it truly, it is rather esoteric, but I feel it is worth seeking out more understand of and could be useful someday.

We should not be distressed by reason of our thoughts, nor allow ourselves to be worried by them: if they come from the devil, he will let us alone if we take no notice of them; and if they are, as often happens, one of the many frailties entailed by Adam's sin, let us be patient and suffer them for the love of God.

An especially good quote to prepare for the website.

His Majesty wishes us to learn by ordinary means to understand ourselves and to recognize the share taken in these troubles by our wandering imagination, our nature, and the devil's temptations, instead of laying all the blame on our souls.

And let us understand and be at peace! Amen! 

[Brigid]

6. My own experience of this delight and sweetness in meditation was that when I began to weep over the Passion I could not stop until I had a severe headache; the same thing occurred when I grieved over my sins: this was a great grace from our Lord.

Crying after Holy Communion (a fairly common thing to happen amongst devout souls) must be the same Grace that she is speaking about.

our thoughts, or it is clearer to call it our imagination, are not the same thing as the understanding. I questioned a theologian on the subject;

Very interesting!!

They complain of interior trials, become melancholy, lose their health, and even give up prayer altogether for want of recognizing that we have within ourselves as it were, an interior world. We cannot stop the revolution of the heavens as they rush with velocity upon their course, neither can we control our imagination. When this wanders we at once imagine that all the powers of the soul follow it; we think everything is lost, and that the time spent in God's presence is wasted. Meanwhile, the soul is perhaps entirely united to Him in the innermost mansions, while the imagination is in the precincts of the castle, struggling with a thousand wild and venomous creatures and gaining merit by its warfare. Therefore we need not let ourselves be disturbed, nor give up prayer, as the devil is striving to persuade us. As a rule, all our anxieties and troubles come from misunderstanding our own nature.

I understand that giving up prayer is not what we want to do, however understanding our nature is really, really difficult.

if they come from the devil, he will let us alone if we take no notice of them

  This reminds me of something that I think I read in Dubay's or Martin's book about prayer: that St. Teresa used to see demons on her every so often and she would just brush them away like flies and say, "Oh, you again" and go on with what she was doing.

[Patricia]

St. Teresa attempts to explain to us the difference between spiritual consolation and sweetness in prayer, but finds it a little difficult (that is what I feel) to condense these spiritual experiences (especially spiritual consloation) into mere words.

I only wish to warn you that to make rapid progress and to reach the mansions we wish to enter, it is not so essential to think much as to love much: therefore you must practise whatever most excites you to this. Perhaps we do not know what love is, nor does this greatly surprise me. Love does not consist in great sweetness of devotion, but in a fervent determination to strive to please God in all things, in avoiding, as far as possible, all that would offend Him, and in praying for the increase of the glory and honour of His Son and for the growth of the Catholic Church. These are the signs of love; do not imagine that it consists in never thinking of anything but God, and that if your thoughts wander a little all is lost.

Encouraging words for a traveller like me to reach my destination. It probably also suggests aridity in prayer and how to overcome it ( by striving to please God)

Do Thou, O Lord, take into account all that we suffer in this way through our ignorance.

God is merciful and takes into account our weaknesses and see the good intentions of our heart though we mess up quite a bit.

[Brigid]

St. Teresa attempts to explain to us the difference between spiritual consolation and sweetness in prayer, but finds it a little difficult (that is what I feel) to condense these spiritual experiences (especially spiritual consloation) into mere words.

I only wish to warn you that to make rapid progress and to reach the mansions we wish to enter, it is not so essential to think much as to love much: therefore you must practise whatever most excites you to this. Perhaps we do not know what love is, nor does this greatly surprise me. Love does not consist in great sweetness of devotion, but in a fervent determination to strive to please God in all things, in avoiding, as far as possible, all that would offend Him, and in praying for the increase of the glory and honour of His Son and for the growth of the Catholic Church. These are the signs of love; do not imagine that it consists in never thinking of anything but God, and that if your thoughts wander a little all is lost.

Encouraging words for a traveller like me to reach my destination. It probably also suggests aridity in prayer and how to overcome it ( by striving to please God)

Do Thou, O Lord, take into account all that we suffer in this way through our ignorance.

God is merciful and takes into account our weaknesses and see the good intentions of our heart though we mess up quite a bit.

Oh, yes, Patricia! You brought some super important quotes up, along with your comments.

[Therese]

 13. These troubles annoy us more or less according to the state of our health or in different circumstances. The poor soul suffers; although not now to blame, it has sinned at other times, and must be patient. We are so ignorant that what we have read and been told has not sufficed to teach us to disregard wandering thoughts, therefore I shall not be wasting time in instructing and consoling you about these trials. However, this will help you but little until God chooses to enlighten you, and additional measures are needed: His Majesty wishes us to learn by ordinary means to understand ourselves and to recognize the share taken in these troubles by our wandering imagination, our nature, and the devil's temptations, instead of laying all the blame on our souls.

May God enlighten me and help me to better understand myself and help me to recognize things better, though I don't lay all blame on my soul for my distractions.

[Shin]

CHAPTER II.

CONTINUES THE SAME SUBJECT, EXPLAINING BY A COMPARISON IN WHAT DIVINE CONSOLATIONS CONSIST: AND HOW WE OUGHT TO TRY TO PREPARE OURSELVES TO RECEIVE THEM, WITHOUT ENDEAVOURING TO OBTAIN THEM.

 1. Physical results of sensible devotion. 2. Effects of divine consolations. 3. The two fountains. 4. They symbolize two kinds of prayer. 5. Divine consolations shared by body and soul. 6. The incense within the soul. 7. Graces received in this prayer. 8. Such favours not to be sought after.

 1. GOD help me! how I have wandered from my subject! I forget what I was speaking about, for my occupations and ill-health often force me to cease writing until some more suitable time. The sense will be very disconnected; as my memory is extremely bad and I have no time to read over what is written, even what I really understand is expressed very vaguely, at least so I fear. I think I said that spiritual consolations are occasionally connected with the passions. These feelings of devotion produce fits of sobbing; I have even heard that sometimes they cause a compression of the chest, and uncontrollable exterior motions violent enough to cause bleeding at the nose and other painful effects.

 2. I can say nothing about this, never having experienced anything of the kind myself; but there appears some cause for comfort in it, because, as I said, all ends in the desire to please God and to enjoy His presence. What I call divine consolations, or have termed elsewhere the 'prayer of quiet,' is a very different thing, as those will understand who, by the mercy of God, have experienced them.

 3. To make the matter clearer, let us imagine we see two fountains with basins which fill with water. I can find no simile more appropriate than water by which to explain spiritual things, as I am very ignorant and have poor wits to help me. Besides, I love this element so much that I have studied it more attentively than other things. God, Who is so great, so wise, has doubtless hidden secrets in all things He created, which we should greatly benefit by knowing, as those say who understand such matters. Indeed, I believe that in each smallest creature He has made, though it be but a tiny ant, there are more wonders than can be comprehended. These two basins are filled in different ways; the one with water from a distance flowing into it through many pipes and waterworks, while the other basin is built near the source of the spring itself and fills quite noiselessly. If the fountain is plentiful, like the one we speak of, after the basin is full the water overflows in a great stream which flows continually. No machinery is needed here, nor does the water run through aqueducts.

 4. Such is the difference between the two kinds of prayer. The water running through the aqueducts resembles sensible devotion, which is obtained by meditation. We gain it by our thoughts, by meditating on created things, and by the labour of our minds; in short, it is the result of our endeavours, and so makes the commotion I spoke of, while profiting the soul. The other fountain, like divine consolations, receives the water from the source itself, which signifies God: as usual, when His Majesty wills to bestow on us any supernatural favours, we experience the greatest peace, calm, and sweetness in the inmost depths of our being; I know neither where nor how.

 5. This joy is not, like earthly happiness, at once felt by the heart; after gradually filling it to the brim, the delight overflows throughout all the mansions and faculties, until at last it reaches the body. Therefore, I say it arises from God and ends in ourselves, for whoever experiences it will find that the whole physical part of our nature shares in this delight and sweetness. While writing this I have been thinking that the verse `Dilatasti cor meum,' `Thou hast dilated my heart,' declares that the heart is dilated. This joy does not appear to me to originate in the heart, but in some more interior part and, as it were, in the depths of our being. I think this must be the centre of the soul, as I have since learnt and will explain later on. I discover secrets within us which often fill me with astonishment: how many more must there be unknown to me! O my Lord and my God! how stupendous is Thy grandeur! We are like so many foolish peasant lads: we think we know something of Thee, yet it must be comparatively nothing, for there are profound secrets even in ourselves of which we know naught. I say `comparatively nothing' in proportion with all the secrets hidden within Thee, yet how great are Thy mysteries that we are acquainted with and can learn even by the study of such of Thy works as we see!

 6. To return to the verse I quoted, which may help to explain the dilation begun by the celestial waters in the depths of our being. They appear to dilate and enlarge us internally, and benefit us in an inexplicable manner, nor does even the soul itself understand what it receives. It is conscious of what may be described as a certain fragrance, as if within its inmost depths were a brazier sprinkled with sweet perfumes. Although the spirit neither sees the flame nor knows where it is, yet it is penetrated by the warmth, and scented fumes, which are even sometimes perceived by the body. Understand me, the soul does not feel any real heat or scent, but something far more subtle, which I use this metaphor to explain. Let those who have never experienced it believe that it really occurs to others: the soul is conscious of it and feels it more distinctly than can be expressed. It is not a thing we can fancy or gain by anything we can do; clearly it does not arise from the base coin of human nature, but from the most pure gold of Divine Wisdom. I believe that in this case the powers of the soul are not united to God, but are absorbed and astounded at the marvel before them. I may possibly be contradicting what I wrote elsewhere; nor would this be surprising, for it was done about fifteen years ago, and perhaps God has given me since then a clearer insight into the matter. I may be entirely mistaken on the subject, both then and now, but never do I wilfully say what is untrue. No; by the mercy of God, I would rather die a thousand times than tell a falsehood: I speak of the matter as I understand it. I believe that in this case the will must in some way be united with that of God. The after effects on the soul, and the subsequent behaviour of the person, show whether this prayer was genuine or no: this is the best crucible by which to test it.

 7. Our Lord bestows a signal grace on the soul if it realizes how great is this favour, and another greater still if it does not turn back on the right road. You are longing, my daughters, to enter into this state of prayer at once, and you are right, for, as I said, the soul cannot understand the value of the graces there bestowed by God upon it, nor the love which draws Him ever closer to it: we should certainly desire to learn how to obtain this favour. I will tell you what I know about it, setting aside certain cases in which God bestows these graces for no other reason than His own choice, into which we have no right to enquire.

 8. Practise what I advised in the preceding mansions, then--humility, humility! for God lets Himself be vanquished by this and grants us all we ask. The first proof that you possess humility is that you neither think you now deserve these graces and consolations from God, nor that you ever will as long as you live. You ask me: `How shall we receive them, if we do not try to gain them?' I answer, that there is no surer way to obtain them than the one I have told you, therefore make no efforts to acquire them, for the following reasons. The first is, that the chief means of obtaining them is to love God without self-interest. The second, that it is a slight lack of humility to think that our wretched services can win so great a reward The third, that the real preparation for them is to desire to suffer and imitate our Lord, rather than to receive consolations, for indeed we have all offended Him. The fourth reason is, that His Majesty has not promised to give us these favours in the same way as He has bound Himself to bestow eternal glory on us if we keep His commandments. We can be saved without these special graces; He sees better than we do what is best for us and which of us love Him sincerely. I know for a certain truth, being acquainted with some who walk by the way of love (and therefore only seek to serve Jesus Christ crucified), that not only they neither ask for nor desire consolation, but they even beg Him not to give it them during this life: this is a fact. Fifthly, we should but labour in vain: this water does not flow through aqueducts, like that we first spoke of, and if the spring does not afford it, in vain shall we toil to obtain it. I mean, that though we may meditate and try our hardest, and though we shed tears to gain it, we cannot make this water flow. God alone gives it to whom He chooses, and often when the soul is least thinking of it. We are His, sisters, let Him do what He will with us, and lead us where He will. If we are really humble and annihilate ourselves, not only in our imagination (which often deceives us), but if we truly detach ourselves from all things, our Lord will not only grant us these favours but many others that we do not know even how to desire. May He be for ever praised and blessed! Amen.

[Brigid]

3. To make the matter clearer, let us imagine we see two fountains with basins which fill with water. I can find no simile more appropriate than water by which to explain spiritual things, as I am very ignorant and have poor wits to help me. Besides, I love this element so much that I have studied it more attentively than other things. God, Who is so great, so wise, has doubtless hidden secrets in all things He created, which we should greatly benefit by knowing, as those say who understand such matters. Indeed, I believe that in each smallest creature He has made, though it be but a tiny ant, there are more wonders than can be comprehended. These two basins are filled in different ways; the one with water from a distance flowing into it through many pipes and waterworks, while the other basin is built near the source of the spring itself and fills quite noiselessly. If the fountain is plentiful, like the one we speak of, after the basin is full the water overflows in a great stream which flows continually. No machinery is needed here, nor does the water run through aqueducts.

 4. Such is the difference between the two kinds of prayer. The water running through the aqueducts resembles sensible devotion, which is obtained by meditation. We gain it by our thoughts, by meditating on created things, and by the labour of our minds; in short, it is the result of our endeavours, and so makes the commotion I spoke of, while profiting the soul. The other fountain, like divine consolations, receives the water from the source itself, which signifies God: as usual, when His Majesty wills to bestow on us any supernatural favours, we experience the greatest peace, calm, and sweetness in the inmost depths of our being; I know neither where nor how.

What a perfect simile. She was able to express that so I could really picture it. Somehow water seems to make for a way for me to picture it than her fire metaphor in #6.

therefore make no efforts to acquire them

What she says here in #8 is so against what humans would normally think to do (but it certainly agrees with Micah 6:8 ).

[Therese]

The third, that the real preparation for them is to desire to suffer and imitate our Lord, rather than to receive consolations, for indeed we have all offended Him.

I especially liked this part.  I will make a point of desiring to suffer and imitate our Lord, rather than to receive consolations.

[Patricia]

. Practise what I advised in the preceding mansions, then--humility, humility! for God lets Himself be vanquished by this and grants us all we ask.

If we are really humble and annihilate ourselves, not only in our imagination (which often deceives us), but if we truly detach ourselves from all things, our Lord will not only grant us these favours but many others that we do not know even how to desire. May He be for ever praised and blessed! Amen.

To be truly humble, to be truly detached from all things........

[Brigid]

. Practise what I advised in the preceding mansions, then--humility, humility! for God lets Himself be vanquished by this and grants us all we ask.

If we are really humble and annihilate ourselves, not only in our imagination (which often deceives us), but if we truly detach ourselves from all things, our Lord will not only grant us these favours but many others that we do not know even how to desire. May He be for ever praised and blessed! Amen.

To be truly humble, to be truly detached from all things........

The hardest part for the laity, it seems to me, is learning detachment from people while still loving and helping them. It seems it would be a lot easier in a convent or monastery than as a lay person.

[Patricia]

I think I have been taught by the Lord several lessons over the past few years on how to be detached, and I certainly am learning. I used to depend a lot emotionally on friends and relatives, giving a lot and expecting the same in return. I learned to stop expecting too much from anyone. To give and yet to be detached and not expect anything back.
It was a serious flaw with me and there would be days  I would spend brooding or crying over how a person didn't return my affection. I think the Lord had to be very firm with me in that regard. I think he was preparing me for the future which is now.
Now the objects of my love are my children and even with them I hope the Lord will teach me to be detached. To love and yet not be too clingy. They will fly out of their nest one day