The Beauty and Dignity of the Soul

Shadowed by Natura1 State of Mortal Sin

(in 27 paragraphs)

The First Mansion depicts the soul as a single diamond with many rooms. To be awakened to the existence of one's soul and the favors God bestows through communication with the soul is prerequisite to self­knowledge and entry into one's own soul. The way of entry is through only prayer and meditation in which one realizes who he addresses, what he is asking for and who it is that is asking and of whom. Danger exists as sin for those entering the First Mansion since so many of the vipers and creatures from the world enter with you. Only through self­knowledge, humility and mutual love can the devil be resisted and movement to the Second Mansion take place.

CHAPTER ONE (P l­9) The Soul: Beauty and Dignity

Section 1. (P 1­4) The Castle: Soul

Most people never consider the beauty and dignity of the soul which Terese likens unto a Castle with many Mansions or a diamond which has many facets but is whole. Such considerations lead to experiencing the secret favor of God as one enters the First Mansions. The weak may turn away from this but we nevertheless have the responsibility to inform all men.

Section 1. (P 5-7) Entry: How - Prayer and Meditation

Entry to the Castle is through prayer and meditation. Since we are the Castle, we already are within it but there are more ways to "be" somewhere than one. We may forever remain in the outer courtyard of the castle but still be in the Castle. Indeed, some never enter even the First Mansion. The door of prayer with meditation must be opened for those who would enter and not be paralyzed.

Section 3. (P 8-9) Entry: Who ­ Worldly

Those who eventually enter the Castle are absorbed by worldly affairs, a dangerous affair. But sometimes they consider the state of their souls. Because of their preoccupations, they pray only occasionally. But eventually they enter, though so many of their preoccupations enter with them that they fail to enjoy the beauty and peace within.

CHAPTER TWO (P 10­27) The Soul in Sin: Hideousness and Deception

Section 4. (P 10­16) Mortal Sin: Darkness

The soul is in a state of mortal sin when it becomes separated from God. The person who commits a mortal sin intends not to please God but to give pleasure to the devil and hence becomes darkness itself. When a soul becomes rooted in the devil, its works are miserable and unfruitful in the sight of God and Man. Also, its faculties are blind and ill­controlled. A lack of self­understanding is the shade which keeps the light of God from affecting the soul. Therefore, it is incumbent that man learns to understand himself, which makes necessary instruction in interior matters.

Section 5. (P 17­20) Knowledge of Self: Humility

The knowledge of self is the basis of all attainments of the soul. Selfknowledge comes, however, not from constant gazing on the self, but by meditating on the greatness of God. This results in contrasting the virtue of God with our own baseness, and results in humility, which enables our understanding and will by making us more ready to embrace the good. Or, in summary, the path to self­knowledge and humility is traveled by setting your eyes on Christ.

Section 6. (P 21­27) Devil's Legions: Vipers

The Devi1 has many legions of evil spirits in each room to prevent the soul from passing from one to another. We are poor souls who are tricked by all kinds of deceptions. Harm comes to us through not properly understanding humility and self­knowledge. Anyone who wishes to enter the next Mansion should try to put aside all unnecessary affairs and business, be aware of cares that have nothing to do with you, with yearnings to do penance in order to torture oneself and with zeal for the greatest possible perfection. For the Devil's aim is to bring about a cooling of charity and love among each other. Therefore, our main defense against the Devil is to keep continuing silence.

THE CALL or DETERMINATIQN OF SELF

THE SECOND MANSIONS

(of which there is one chapter)

The Call, Reflections, and Determinations

(in 12 paragraphs)

CMAPTER ONE (P 1-12) The Call from God through External Things

Section 1. (P 1­4) The Call: The First Favors

In the Second Mansions the soul strives to escape the poisonous creatures of the First Mansions by the practice of prayer, but is not yet resolute enough to do so except for short periods. Here it has great hope of progress but actually has harder times of trial. It can hear the Lord calling ceaselessly to approach Him, and even though it does get nearer to His dwelling place it cannot speak of what it knows. The Lord calls the soul through conversations with good people, sermons, good books, sicknesses, trials, and the truth from prayer. This increase in understanding of the soul is the first favor of the Lord, and He is patient with the soul in its consequent trials; the assault of the devils; the suffering of the soul as it struggles against its love for the world, especially by the use of penances.

Section 2. (P 5­6) The Temptations: Devils and Vipers

Here the soul is confused and distressed as the devil would tempt it to go on back. At this time reflections vanquish the devil, reason tells the soul how important earthly things really are, and faith instructs it in what it must do to find satisfaction. The Wi11 inclines the soul to love only the true Lover who gives life. Understanding makes the soul to realize that it need not visit any other houses outside its own house which is full of good things, if only it will enjoy them. Yet still the bits of the vipers annoy the soul in the form of vain habits and such. Indeed the whole body swells up, yet it does not take care of itself. It will be preserved from death only by the great mercy of God. During this time the soul's trials will be great; all the Power of Hell will try to prevent its making progress.

Section 3. (P 7­12) The Determination: Self­Knowledge

The danger then is that we may allow the devil to drive us back to the first mansions. We must acknowledge that we are in need of God's aid. It is very important at this time that one not seek for himself spiritual favors but rather that he embrace the Cross - that he labor to bring his will in conformity with the will of God. When one falls back or when it seems progress is ceasing one must trust in God to lead him on. It is helpful to consult people of experience and the major thing is that we not abandon prayer for this is the door to these mansions. And it is most important to persevere in the knowledge of the self ­­ to reflect upon the wretchedness of oneself and implore the mercy of God.

THE ORDERLY SOUL or FOLLOWING GOD'S WILL

THE THIRD MANSIONS

(in which there are two chapters)

The Final Severance From the Natural

in Order to Continue the Spirit Journey

(in 24 paragraphs)

The Third Mansions is the end point of the journey to master one's self. It is the height of external awareness prior to the receiving of spiritual consolations. It is the total command of one's life in the fear of God. It is the completely moral life without being attached to being moral. It is a religious life that does not depend on religion in order to love God. It is a disciplined life that is unconcerned about the troubles it takes to become disciplined. It is the life that does good without concern for evaluating the justification of those for whom the good is done; the basic concern is whether or not the deed was done before God alone. It is the completely circumspect life that overthrows all its circumspection in order to respond to Divine activity.

CHAPTER ONE (P 1­1O) The Sacrifice: Disinterested Security

Section 1. (P 1­4) Fear God

By the mercy of God and by perseverance you arrive at the Third Mansion, And unless he turns back, he is on the straight road to salvation. Yet it is difficult to go through life constantly being on your guard as if your enemies were just outside. You should pray for the complete security of the blessed, even if you count your life a total waste before this point. Finally you must not be too sure of yourself, for neither living in an Order nor talking about God all the time is enough to justify you in laying aside your fears.

Section 2. (P 5­7) Complete Discipline

Teresa pushes further here that nothing ­­ not the community one belongs to, or one's virtuous life, or penance and prayer, although these are helpful ­­ is enough to justify an end to the fear of doing something which would offend the Lord. This is most characteristic of those in the Third Mansion, that they have ordered their lives to such a high degree as to do nothing.

Section 3. (P 8-10) Stance: Humility

The reward which the Lord gives us is necessarily proportionate with the love which we bear him in our works; so let us be resolute in our will. Now beware the apparent virtues of the religious life, for we are all unprofitable servants. That is, the more we receive Cod, the more we are in his debt. Periods of aridity for those who go forward bring humility, resignation and peace.

CHAPTER TWO (P 11­16) The Deed: Flight Without Striving

Section 4 (I 11­16) Defeat of the Striver

Frequently a man of the spirit meets new tests of his spirit and then becomes restless and depressed. There is no way to comfort these people inasmuch as they interpret their woes as suffering for God, and not due to their own imperfection. Others in this state, without the freedom of the spirit to be resigned to what God does, merely parade their virtues. God often grants grace to those in this state so that the virtue itself may be ennobled. There is a restlessness of spirit involved for these people, as they cannot do as they would like to and control their feelings all a once.

Section 5. (P 17­20) Complete Self­Denial

The only release that can be found from this striving to become a moral man comes when a person lets go of his own will in order to follow God's will. It does not matter one iota whether or not a man claims to be moral, but whether or not he always does what God ordains. The man who strives to secure his life always does his penance within reasonable limits, taking care not to endanger his health. His love of God is not ardent enough so that he always seems to need to stop and rest. By so doing, he is always finding excuses for not going further on the spirit journey when he should leave such trivials to the care structures of life. Otherwise he is able to live in the great state of being able to tell everyone how bad off he is and goes on laboriously trying to gain spiritual benefits. He may get a certain spiritual sweetness, but he will never really get consolations from God except an occasional vision of the center of the self. To be able to see real consolations beckons to the soul that belongs to God, whereas those who think they have made it collapse at the thought that there is something more.

Section 6. (P 21­24) The Results: Fruitful Obedience

It is helpful to know the difference between sweetness and consolations so as to pursue the better, but perfection comes not in consolations but in the increase of love. Knowing of these favors and consolations should cause the good and humble to praise God because they are laden with love and fortitude which help the soul progress with less labor and grow continually in good works and virtues. The best thing to do is to render ready obedience by following the will of someone disillusioned with the things of the world because those in this Mansion are still close to the vipers, i.e., they fear the storms of the world and they desire worldly pleasures. It is also good to leave others alone for precisely what shocks us in others' lives may be our own temptation but we have so ordered our lives as to appear better. Thus, it is better to do as the Rule says and live in silence and hope, letting the Lord take care of others.

SPIRTUAL CONSOLATIONS or THE PRAYER OF QUIET

THE FOURTH MANSIONS

(in which there are three chapters)

The Transition from the Natural to the Supernatural in the Spirit Journey

(in 39 paragraphs)

The fourth mansions is the keystone in the journey to the center of the self. It is the bridge between the external awarenesses and the internal descent. It is the move from the natural to the supernatural; from the human to the divine; from the mind to the soul from the more active to the more passive; from the intellectual to the volitional; from discursive reason to insightful understanding; from effortful seeking to submissive receiving. It is the transition from desire for meaning to the acknowledgment that meaning is given by God.

CHAPTER ONE (P 1­15) The Meaning of Consolation: Beyond Sweetness

Section I. (P 1­3) The Center Movement: Supernatural

The majority of the people on the journey of the spirit finally reach the area of the fourth mansions. For most, though not necessarily for all, it takes a long time to arrive at this castle where the supernatural dimension of the journey commences. Actually Mansions Four is a mixture of the natural and the supernatural. For just this reason the devil has unusual power here. On the other hand the vipers of worldliness seldom enter these mansions. Those who do are relatively harmless. Indeed in castle four they serve a positive function by promoting humility. These mansions represent a dramatic movement toward the center. The pilgrim is at this point beginning to move near to where the King dwells.

Section 2.(P 4­8) The Spiritual Consolation: Love

The Mansions Four is spiritual consolations. Or it is sometimes called the prey or of quiet. It is radically different from the sweetness of prayer or the happiness of the previous mansions. The earlier beatitude came through our own works and thoughts. They were the fruit of our own efforts. Consolations are not of our doing, not even our intellectual deeds. They are of the will, the heart, not the mind. They are of the interior, not the exterior. It is a depth experience of the soul. More pointedly, the state of consolations is love. That is, it has to do with the desire to please and never offend God. It is a determination to honor Christ. It is the intent to further the universal church. All these are signs of love, which is the effect of the spiritual consolations of the fourth mansions.

Section 3. (P 9­15) The Inner Suspension: Peace

Spiritual consolations is a state of suspension. It is the functioning of the understanding as over against process of thought. Consolation is a quietness in a soul. It is a peace in the midst of the noise and pain of life. It is a clearness in the midst of turmoil of thought. While the clamor of life and reflection continue within and without the birds sing in the upper part of the head which is the home of the soul. This is the meaning of the suspension which is consolations.

CHAPTER TWO (P 16­25) The Analogy of Consolation: Two Fountains

Section 4. (P 16­19) The Living Fountain: Immediacy

The consolations of the fourth Mansions are sourced from the center. Two different kinds of fountains provide an analogy for the difference between the previous castles and the fourth. One fountain has its water piped in. The other is built over the spring itself. The favor of spiritual consolations is like the latter. It arises from within, not from without. It is entirely an interior matter. There is a kind of direct immediacy about it. Never is it produced by effort. Neither by process of thought, nor by power of imagination nor by the spiritual exercises of prayer and meditation.

Section 5. (P 20­22) The Dilated Soul: Enlargement

The primary sign of this Interior state of being is the enlargement of the fountain. It is a growth in soul space. The flow of the inner spring expands the basin. Previous mansions did not accomplish this. There is here a passing through the veil. One experiences here a dilation of the whole inner being. From the power of the heavenly water new light and warmth and fragrance penetrates and permeates the soul with such expanding force that all the other faculties are stunned with wonder. And that water flows from the hidden center of our lives beyond mind, beyond heart itself.

Section 6. (P 23­25) The Humble Way: Detachment

The fourth mansions is a kind of a union with the will of God. It is a submission to that will. Spiritual consolations is never and in no wise occasioned by any striving after it. This state comes only by humility; that is by detachment from it. It is manipulated by not manipulating it.

One could say that God allows himself to be manipulated by no manipulation. Otherwise it would be a form of pride. The aim here is to suffer God's will, not attain consolation. God is in no sense obliged. He alone determines who will receive this favor. The water flows: it is not piped in.

CHAPTER THREE (P 26­39) The Signs of Consolation: Mountain Crest

Section 7. (P 26­28) The Transcendent Descent: Inwardness

Spiritual consolation or the prayer of quiet is the transcendence of the self or maybe a better figure is the descent into the self. In this sense it is like the prayer of recollection which is the experience of the return of the backslider. The clue here is the going down into the deep recesses of the soul. It is like the withdrawal of the turtle. Prayer of quiet is many levels deeper than prayer of recollection though this transcending descent, this movement of inwardness is the same in both.

Section 8. (P 29­33) The Rational Limit: Absorption

Another term for the withdrawal of inwardness is absorption. Primarily this is a cessation of the use of our reason or thought. We beg in the fourth mansion, we do not demand. This experience is gentle and peaceful. There is no forcing here. It is passive love of God. It is a resigning to his will. God is the one who illuminates us. Absorption is the enjoyment of what God has given. We do not try to understand it. We abandon ourselves to the center. We realize our unwholeness to receive this favor before the vision of the greatness of God and we offer up thanksgiving for the indescribable favor.

Section 9. (P 34­39) The Divine Love: Freedom and Joy

The conclusion is a return to the primary effect or sign of spiritual consolations. This is the dilation or enlargement of the soul. It is defined as freedom. It is first of all a deliverance from fear: freedom from the fear of hell, freedom from servile fear, freedom from the fear of penance, of the fear of trials and suffering. It is secondly confidence of victory in the spiritual life: confidence of the ability to do anything in God. It is becoming our own master. It is a strengthening in all the virtues. It is thirdly the beholding of God's greatness and therefore of our own misery. It is the deliverance from earthly attachment. It is also an experience of great joy in the soul. And we must be careful that this joy is not confused with physical or mental delights. At the same time we must remember that we can fall from these heights in a moment and at any moment by turning away from God and neglecting prayer. Such is Mansions Four ­­ or the Prayer of Quiet, the castle of spiritual consolations.

UNION WITH GOD

THE FIFTH MANSIONS

(in which there are four chapters)

The State, Illustration and Analysis of Union with God

(in 50 paragraphs)

In the Fifth Mansions, the gap between the human and the divine is bridged for the first time. Having descended into the self in Mansions Four to experience spiritual consolations, one descends further here to union with God. This union is unforgettable and materially certain to the soul which has experienced it. This happening transforms the soul from a silkworm into a butterfly. The soul dies and is reborn ­­ no longer desiring to belong to the earth. It desires only the will of God and, therefore, transcends pains and takes delight in its suffering which is the suffering of Christ. [A still further union is possible ­­ the union of the will with the will of God.] Indeed it is this union which is finally to be sought for; all those who do not strive for this, whether or not they have experienced the other, will fall into the hands of the devil. Finally, the soul must die and be reborn through this union of the will. The soul prepares itself for this union by practicing the love of the neighbor and by being continually watchful that one's plans and pronouncements are not imaginary; and by begging the Lord for the union of the wills. Thus, at the Fifth Mansions, the soul la about to be betrothed to Christ. There are great dangers here, and the soul must be diligent in its prayers and actions that the betrothal might not be frustrated.

CHAPTER ONE (P 1­12) The Nature of Union

Section 1. (P 1­4) Union with God

The pleasures of the Fifth Mansions are too great to be described. Most people manage to get inside, but only a few move further than the door. Much preparation is necessary, which means digging into our own hiddenness, because that is where the depth meaning is. But union is achieved only when the whole self is given to God and is completely dead to the world. Neither occasions of sin nor evil itself can enter this union so great is the gain from God's unhindered work in the soul.

Section 2. (P 5­7) Questions of Union

Other kinds of union can be very delightful, but union with God is different and greater ­ the kind that is felt in the very marrow of the bones. There is a great difference between false and true union, and learned men may have helpful insights here. Criticizing those who question the experience of union is not helpful. Humility, simplicity, and praise of God are what is required.

Section 3. (P 8­12) Certainty of Union

During the short period of union, God impresses himself upon the interior of the soul in such a way as to remove any doubt about the truth of the experience. This is a concrete certainty, which comes some time after the experience itself. No one is capable of understanding what happens in union, and the attempt should not be made. It is enough to know that the One who gives the experience is all powerful. Nor is it possible to enter into this union by our own efforts. God does not enter into the center of the soul through any of our faculties, and comes in without using any door at all. If we see our own unworthiness, we will also see a great deal more. May God be forever praised.

CHAPTER TWO (P 13­27) The Soul Transformed

Section 4. (P 1­19) Death

There is much to be said concerning the state of the soul in Mansions Five as well as the way in which a soul may prepare itself for the favor of union. A key analogy for describing the transformation of the soul in these Mansions is that of the silkworm who is born a worm, builds a cocoon, then dies and is reborn a beautiful butterfly. This comparison enlightens the transformation which occurs in union. When we interpret this analogy, the silkworm is the soul which utilizes the general kinds of help (meditations, sermons, etc.). The cocoon which the worm spins is the house in which it dies. This is analogous to Christ. The soul spins its prayer of union about itself so that God may add his power to our preparation and transform the soul. Our preparation is to do what we can to let the silkworm die that we might have this union with God.

Section 5. (P 20­23) Birth

Out of the cocoon comes the transformed soul ­­ the butterfly. This transformed soul is restless, yet quiet at the same time. It is seeking a new resting place, yet it feels a stranger to all about it.

Section 6. (P 24­27) Life

In this new state of life, the soul is plunged into deep grievances not experienced before. The soul here desires only that it follow the will of God. Thus, the grief of this Mansion goes beyond that in earlier Mansions. This grief is not for the things of the world. Rather, His great love and concern for the salvation of men's souls transcend the pains and sufferings of the world so that they appear to be nothing. In this new life the soul delights in suffering in doing the will of God ­­ its only pain is the eight of offenses committed against the Lord.

CHAPTER THREE (P 28­40) The Union with God's Will

Section 7. (P 28­31) Resigning the Will

It must always be understood that the soul will try to advance in the service of our Lord. If we are not to be lost, our only safety consists in obedience and never severing from the law of God. True union can be achieved with the Lord's favor by submitting to his will, only. Happy is the soul that has attained it, for it will live peacefully.

Section 8. (P 32­34) Difficulty of Death

There are gifts which pass quickly and seem not to penetrate to the depths of the soul. The cost of union is death by our own free will, and we must not doubt the possibilities of raw life which we cannot see. We are far from attaining complete union with God, and little worms grow through our virtue of thinking we have done everything.

Section 9. (P 35­40) The Will of God

Union is achieved only through doing the Lord's will which is love of him and neighbor. We should really love our neighbor because we cannot be sure we are loving God. But the love of neighbor has its only roots in the love of God. Let us strive to know ourselves so we can bear the trials that follow from the failures of genuine acts of the will, and not from the fears of imaginary resolves. The Lord desires works and cares not if you lose your understanding or the tenderness and devotion you experience in prayer. If we fail here, all is lost, so let us beg His Majesty for the union.

CHAPTER FOUR (P 41­50) The State of the Journey

Section 10. (P 41­43) The Stage of the Journey

In the area of the Fifth Mansions, when it is clear that the soul does not rest in spiritual consolations or earthly pleasures, anxiety arises concerning the final resting place of the soul. Speculation on this is of no benefit at this stage of the journey. The figure of marriage is helpful to understand this Mansion on the journey. Several distinctions must be made: the state is spiritual and not corporal ­­ it is a union of love with love ­­ entirely pure. In this figure, the area of the Fifth Mansions is not yet spiritual betrothal, but the situation of being about to be betrothed.

Section 11. (P 44­47) The Dangers

At this point of the Journey, the soul must not be negligent, for it is not strong enough to withstand occasions of sin and must avoid them. The benefits to the Church of the soul which travels beyond this Mansion are great. Thin should impress on us the importance of diligence on our part so that the coming betrothal might not be frustrated through our fault. For even at this point there is no guarantee of security on the journey. Indeed, there are examples of those who, having reached this point, have fallen away. We must be especially diligent, since the devil sets himself up as doing good and will slowly pull us away from God.

Section 12. (1 48­50) The Demand

If we are to continue on the journey beyond these Mansions, we must be diligent in our prayers ~­ praying that we might advance on the journey and continually examining ourselves to detect whether we have gained or lost. Indeed, we must strive to advance, for a soul that has come so far could hardly cease to grow. Fired by the love of God, we must run diligently the race before us. May the Lord be praised who gives us such favors.

THE PRESENCE

THE SIXTH MANSIONS

(in which there are eleven chapters)

(in 155 paragraphs)

CHAPTER ONE (P 1­17) The Trials

Section 1. (P 1­7) Exterior

At the beginning of the Sixth Mansions, the soul has seen God, and its whole desire is to enjoy the encounter once more. In fact, the spouse has been closer and the soul wants only that its yearning be deepened even at some cost to itself. And there are trials ­­ censure and praise by acquaintances and friends which put the soul into intolerable torment. However, public, unmerited praise is harder to endure than censure, since the soul knows itself as a powerless, helpless, miserable sinner. Praise comes as completely unmerited. The Lord also sends grievous infirmities ­­ acute pain ­­ the greatest of exterior trials. Yet, if the soul is led by Him along the way, suffering is the benefit of imitating our Lord Jesus Christ.

Section 2. (P 8­10) Interior

At this point, the soul is tortured by doubt as to whether it is God which it has encountered. It is harassed by the fear that because of its sins God has allowed it to be deceived or to fall into melancholy, and the soul is upset and tortured. Its understanding, senses and faculties dimmed. It fears that it has been cast off by God and finds itself in spiritual torment or complete despair.

Section 3. (P 11­16) Results

When the soul is in such a state of torment, it can only wait for the mercy of the Lord to lift the burden. All it knows is that it has sinned and that grace is buried so deep that it is as though the soul seems not to feel now or in the past that it loves God. In this state, there is no consolation. This being the situation, prayer and solitude bringing no comfort, the best medicine is to do good works and hope for God's mercy. Devils present in the natural state will not occur so commonly because the soul knows they cannot do more than the Lord permits. As the darkness of the journey deepens, all trials become great favors of the Lord and far more than it deserves ­­ a state of severe distress.

CHAPTER TWO (P 17­24) The Call ­ Flame

Section 4. (P 17­19) Called By God

The Lord fills the soul with fervent desire before it is wholly one with Him by means so delicate that the soul does not understand them. For it is when a person is quite unprepared that he is called by God as though by a rushing comet or a thunder clap, although no sound is heard. This is a great grief, though a sweet and delectable one; and, even if it should desire not to suffer it, the soul has no choice. The Beloved is making it very clear that He is with the soul and seems to be giving it a clear sign that He is calling which is so penetrating that the soul cannot fail to hear Him.

Section 5. (P 20­21) Nature of Pain

The Spouse's powerful call causes the soul to be consumed by desire but never consumed by pain which is discontinuous and not really pain as we know it. It is not physical nor imaginary nor a deception but a movement of God. It cannot be increased or removed by the senses and faculties.

Section 6. (P 22­24) Source Only the Lord

This pain cannot possibly come from anyone but the Lord. Only he can combine pain, tranquillity and joy in such an unreduplicable way. It comes from a region where the devil has no authority. Doubt is evidence that it is not there. The Lord also has other ways to awaken the soul and create within it this delectable desire to enjoy him. These desires are not painful but are a moving of the soul to acts and singing of praises.

CHAPTER THREE (P 25­52) Testing the Locutions

Section 7. (P 25­28) Sources of Locutions

God also awakens the soul through locutions, some of which come from inside the soul and others which seem to be voices heard by the ears. Of this latter kind, great care must be taken to see that they are not coming from melancholy or imagination and, if so, see that such a person spends less time in prayer and attach no importance to them. Locutions can come from the imagination, from the devil or from God. It is, therefore, important to know how they differ and when they are dangerous.

Section 8. (P 29­35) Testing Locutions by Their Objective Power

One sign that a locution is from God is the sense of power and authority that it carries and the actions that follow it. A second sign is great tranquillity in the soul. A third sign is that the words remain in the memory for a long time. It also carries with it a deep conviction that the words will come true, and the soul has great desire that they will come true and that God will, therefore, be proven trustworthy. If the locution comes from the imagination, these signs will not occur, but instead the soul will seem to be in a sort of dream or will hear things he wants to hear. The devil's locutions are more to be feared but carry none of the above signs.

Section 9. (P 36­43) Testing Locutions by Their Intellectual Power

Locutions which are certainly genuine are like intellectual visions in the deeps of the soul. The way they are understood and their effects bring certainty that they are from God. For one thing, they are very clear, with voice and words quite distinct. For another, the voice comes unexpectedly, cutting across what was being thought about at the time. For another, the soul seems to hear something already composed, not being made up at the time. For another, one word contains a world of meaning. And, for another, much more can be understood than the words themselves convey. There are two final tests: First, if it is of God, the soul will be humble and seek to honor God. Second, the soul is compelled to listen, as all other thought and sound is inhibited.

CHAPTER FOUR (P 44­60) Raptures of the Words

Section 10. (P 44­52) State of Suspension

It takes great courage for the poor little butterfly to proceed to union with the Lord. God, however, grants strength to some in the form of raptures. In one kind of rapture the soul, like a phoenix, springs to new life. This is the way God unites it with Himself, and it is extremely difficult to understand. When this occurs, the soul is so absorbed with things of God that its faculties and senses seem dead. What is happening during this state of suspension is that the mysteries of God are deeply impressed in the depths of the soul that there is no doubt about the greatness of God. Like Moses, to whom secret truths were revealed, God wills that the soul be enlightened. The soul remembers only the wholeness of this experience ­­ that it has become one with God. God takes the entire soul into Himself. The soul becomes his own property.

Section 11. (P 53­55) The Blindness

In comparison with the experiences of raptures, worldly things are a mockery, and we must not delay seeking the treasures of Heaven. Let us then learn from our faults and seek to remove the dust which is blinding us to our wretchedness, for by realizing our imperfections we may seek to please the Lord. The pity is that we are unable through our own faults to see what we are losing. For the Lord can enrapture the soul in such a way that it loses all powers at once. In this ecstasy the soul is incapable of grasping anything that does not awaken the will to love and is asleep to concerns of attachment to any creature.

Section 12. (P 56­60) The Confusion

The soul feels great confusion at this time and at the same time desires to serve God in any way possible, for suffering seems little in comparison to the treasures received. Distress and anxiety are felt because of what those who do not understand might think. Feigned raptures are very different from the ones described here, and they are discredited when later it is proved that they are not harmonious with the Lord's will.

CHAPTER FIVE (P 61­72) Raptures of Flight

Section 13. (P 61­63) Transportation of Soul

Another kind of rapture is a rapid motion in the soul so intense that the spirit seems to be transported. Great courage is needed by the soul making this journey, as at one point the soul leaves the body. But the traveler has no control over his flight, since the soul is no longer her own mistress. The soul is lifted from the body as a ship is lifted by the waters now unleashed. The soul offers no resistance, as she has committed herself to God.

Section 14. (P 64­66) Courage Needed

Great obligations are felt and the soul strives hard not to offend God. In fact, the fear of offense is so great that, did not God give it great courage, it could not stand this great affliction it feels. It feels so full of faults and failure, and realizes it does so little to deserve such love that, since it has nothing with which to pay, it craves the compassion and mercy of God. So courage is more important here than any other stage of the Journey.

Section 15. (P 67­72) Gifts Given

In the sudden transport of spirit, the soul seems to have left the body, and in an instant the soul is taught so many things that would otherwise take years to know ­­ if he sees the saints it is as if he had spent a long time with them. With the eyes of the soul, or sometimes without, the person is given an admirable kind of knowledge. To live here on earth is a great affliction, and the soul has great contempt for earthly things. The devil could not produce the peace and tranquillity that reign here, and the jewels given the bride by the Spouse are (1) knowledge of the greatness of God, (2) self­knowledge and humility, and (3) supreme contempt for earthly things. Finally, the Spouse grants the soul the courage needed for such a fear­filling experience. May the Lord be praised!

CHAPTER SIX (P 73­85) Raptures of Blessed Madness

Section 16. (P 73­76) State of Soul: Pain

After being bestowed with great favors, the raptures, the soul wants to show its appreciation to the Lord. This produces great pain, even to the point of desiring death, yet even in this state rapture continues. At this point there is a feeling of interior security by placing yourself in the Lord's hands and yet great distress and fear of the devil.

Section 17. (P 77­80) Distress and Dangers: Advice

You have a great desire not to displease God. You are capable of enduring many trials. There is a great desire to see the Lord, and the devil encourages these feelings, even to the point of injuring your health, Emotional people will be found to do much weeping. In excess this may weaker you, while it can be comforting and tranquilizing and does not harm the soul if the fires are strong. Weeping is not everything that matters, but the Lord's work and practicing the virtues are necessary.

Section 18. (P 81­85) Joy Bestowed: Blessed Madness

The best plan is to place ourselves in the hands of the Lord and do what he wills whether it be in water or aridity. This is both a distressing and a delectable situation at the same time. At times there is a favor given in this situation, a strange kind of prayer. At this time our faculties are in a position of close union, leaving both senses and faculties free to enjoy this happening. You want to tell everyone because the joy in your soul is so great. This stage of Blessed Madness will encourage your praise of Him. This inward joy is much like the feeling after having drunk a great deal. The praises come from the innermost depths of the soul. You are conscious of nothing else but this joy.

CHAPTER SEVEN (P 86­101) Meditation on Christ

Section 19. (P 86­90) Fear of Losing God

Although those who have never experienced these favors may think the opposite, the situation is this: The more favors one receives from the Lord, the greater is the sorrow for one's sins. This sorrow is not the sorrow of one being punished, but of one becoming aware of his grievous failings, such as ingratitude to the Lord, lack of reverence, and forsaking God for worldly things. And, though this sorrow causes great distress, these souls do not fear hell but are greatly afraid of losing God ­­ that is, offend Him and not be with Him. However, although the knowledge of forgiveness does not quiet this distress, and even increases it in those who are deeply aware of their sins, it is profitable to reflect on one's previous miserable state.

Section 20. (P 90­95) Seeking Broader Fellowship

In order to continue receiving favors of God, it is necessary to continue meditation on the most sacred humanity of our Lord Jesus Christ. If we lose our guide, the good Jesus, we will be unable to find our way. There are, however, some upon whom perfect contemplation has been bestowed for a time, and they can no longer meditate in the same way as they did before. It is necessary for them to continue the fire of the understanding upon the will and vice versa. If the presence of God is not felt, we must seek it.

Section 21. (P 96­98) Finding a New Way

It is one thing to reason with the understanding and quite another for the memory to represent truths to the understanding. By meditation is meant reasoning with the understanding. We begin by thinking of the favor which God bestowed upon us by giving us his only Son, and we do not stop there but proceed to consider the mysteries of His whole life. Others who cannot or generally do not meditate in this fashion use another method. Their understanding will picture the mysteries and passions of Christ to themselves and then these are impressed upon the memory. Finally the will is aroused with a desire to make some sacrifice in return for the great favors of God. These mysteries when meditated upon are of greatest profit.

Section 22. (P 99­101) Warnings

At this point, take care not to be absorbed in the gifts of God, nor flee from meditation on the most sacred humanity of Christ, nor continually be expecting consolations and favors from the Lord. These three thorns keep our thoughts passing from one subject to another like a bird flying around and around in search of a resting place. Look to Christ as our pattern, and we shall advance in the virtues and make progress in prayer.

CHAPTER EIGHT (P 102­111) Presence of Christ

Section 23 (P 102­105) Initial Intellectual Vision of Jesus Christ

The concrete grounding of all this is to be found in the companionship the soul in this state finds with Jesus Christ. The benefits of being a spirit man are given to this soul, although he cannot actually see the Word in his social relations or in the relationship taken to them. The companionship he experiences comes like an "intellectual" awareness or vision which is often perturbing in that there is no definite certainty about what is being called for. You may be sure that you see the Word in its relation to life but what is finally demanded is uncertain. If you test what is being called for with a confessor, all you can assure him of is that it was the Word and that it required something of you. The Word that comes with the Word is not to fear but to take the Word as companion. To respond thus is to always be present to the Word in its relation to every situation, even when you do not ask for it. There is no problem in knowing whether or not your vision comes from psychosis or melancholia, nor whether it is really a final rejection of life, i.e., the devil. Too many real benefits come to you setting you in right relation to the way things are, i.e., peace; and it enables you to scorn the illusory that lead away from the way things are, from God.

Section 24. (P 106­108) Gain and Loss of This Companionship with Jesus

The companionship either with Jesus or a saint gained from this intellectual vision is so comforting that the soul thanks God for it, and when it is gone the soul is in great loneliness with no way to regain that comfort. The soul cannot understand these wonders of God, though it is certain of their reality and receives great good from them: (l) It is shamed by the greater service others give; (2) it is pierced to the vitals over any fault committed; and (3) it is burdened with an obligation to serve. It gains humility. If these visions were from the devil, they would not last so long and they would not do so much good; instead the soul would sink into self­esteem and think itself better than others.

Section 25. (P 109­111) Warnings of New Dangers

You should have misgivings, walk warily, not presume upon these favors and become careless. It is also well to consult a highly spiritual and/or very learned man. weigh what he says over against the above effects, make your own decision, knowing if they are from God the Lord will console you. When you finish the consultations, keep calm and do not talk or this exposure of your secret will lead to sore trials and might affect the Order. Do not use visions as criteria for judging people. The only feasible criteria are the virtues: serving our Lord with mortification, humility, and purity of conscience, but of course only God can judge these things.

CHAPTER NINE (P 112­135) The Imaginary Visions and Our Response

Section 26. (P 112­115) The Revelation

The imaginary visions are short illuminary glimpses of the revelation of Christ's humanity or resurrection which thereafter is engraver on the mind forever. The revelation far exceeds anything you could imagine or understand.

Section 27. (P 116­120) Our Response

This brings confusion, then peace, to the soul, but beware of the devil, especially at this time.

Section 28. (P 121­135) Dangers

A confessor may not understand this experience. Also, never ask God to send these favors because; (1) it shows a lack of humility, (2) the devil is apt to respond, (3) the desire leads to dreams, (4) the Lord will lead you, (5) when he decides you are ready, and (6) we do not know what is best. Continue to praise God for supernatural favors.

CHAPTER TEN (P 136­143) Humility and Happiness

Section, 29. (P 136­139) Intellectual Vision

The Lord makes himself known to the soul through different situations, afflictions, trials and times of comfort. Not everything you imagine is a vision, but visions can be known, and this knowledge keeps you from being distressed (the latter delights the devil). Sometimes, at prayer, such a suspension suddenly occurs that it seems the inner being of God himself is seen. This momentary intellectual vision reveals how all things are seen in God. Since God himself is the Mansion in which sinners dwell, evil deeds are committed within God. Consider his great mercy and long suffering in the many misdeeds committed by his creatures, as compared to our worries over the slightest criticism.

Section 30. (P 140­143) True Humility

Sometimes it happens ­­ in a sudden and indescribable way ­­ that God reveals truth in himself which makes creaturely truth seem like darkness, for He alone is truth. It is impossible to say more about this matter, except that we must earnestly walk in his truth, which means not desiring to be thought of as better than we are ­­ that is, by attributing to God what is his and to ourselves what is ours. Because God is sovereign truth, and humility is walking in truth, whoever attributes more than misery and nothingness to himself is living a lie. The Lord grants such favors to the soul, treating the soul like a true bride, determined to do his will. There is no reason to be afraid but only to praise the Lord. The devil and the soul's imagination have little part, the knowledge of which is great and lasting happiness.

CHAPTER ELEVEN (P 144­155) Perils of Death and Rejoicing

Section 31. (P 144­147) Absence From God: Purgatory

In the Sixth Mansions the sufferings of the soul move beyond that which the body can bear. Here the desire for union with God is greatly heightened, beyond what can be borne. At this point the awareness of death ­­ of the soul's absence from God ­­ throws the one on the journey into an enrapturement of the faculties. The pain of this separation can be borne only by the soul. Indeed, the self is in peril of death in this state.

Section 32. (P 148­151) Uncontrollable Affliction

We cannot resign ourselves to this situation, for we are not master of our reason here. Yet in the midst of this pain the soul experiences great contentment, wishing no other situation. This suffering is like that suffered by those in Hell, but the damned cannot see that their suffering is doing them good. Indeed, these attacks are completely irresistible.

Section 33. (P 152­155) When Caught, Do This

The weakness and fearfulness of our human nature are a help here by throwing us into a state of rapture in which we may receive visions from the Lord. This experience has great benefits for the soul ­­ causing it to lose many fears. We must also beware of a second peril ­­ excessive delight. Great courage is necessary here that His Majesty may give us strength.

SPIRITUAL MARRIAGE

THE SEVENTH MANSIONS

(in which there are four chapters)

(in 54 paragraphs)

CHAPTER ONE (P 1­11) The Vision

Section 1. (P 1­4) Second Heaven

Though we might assume we have discovered All of God's mercies in the other mansions, in fact they are unlimited. My task is to disclose the favors which God reveals to every soul he brings into this (the seventh) mansion. You should do nothing to hinder the celebration of His Spiritual Marriage with your soul. He brings the soul into this mansion of His ­­ His second abiding place. The souls not in grace are not capable of receiving the light of this mansion. Pray for those souls.

Section 2. (P 5­8) The Presence

In the Prayer of Union, when the soul is aware of its nearness to God, all faculties are lost. It understands nothing. But in this mansion, which we are brought into through intellectual vision, the soul can see.

The vision of truth comes in the three Persons of the Holy Trinity. All three communicate to the soul God's decision to dwell in the soul.

The person does not lose her senses, but is more alert than ever before in the service of God, great confidence yet walking more carefully than before.

Section 3. (P 9­11) Experience of this Consolation

The Presence is realized more fully the first time of experience, but the soul is always aware of the companionship. It seems as if the soul is being prepared for more. The person sometimes complains that the soul seems to be divided ­­ enjoying the quietness of the companionship while she is left with her trials and occupations, just as Martha complained of Mary. The soul is not really divided. By this, however, we are aware of a very subtle difference between the soul and the spirit and the soul and the faculties. There are so many subtleties in the interior life, but we shall understand these secrets in the life to come, if the Lord, of His mercy, grants us this favor.

CHAPTER TWO (P 12­22) The Marriage

Section 4. (P 12­15) Image of Union

In the Spiritual Marriage, His Majesty reveals Himself to the soul in an intellectual, not an imaginary vision. This vision is unlike other visions the soul has experienced. The Creature and His Majesty become two who cannot be separated, as when rain from Heaven falls into a spring. The Spiritual Betrothal is different in that the two persons are frequently separated, though joined together; as when two candles are joined to form one light but then can be separated into two candles again.

Section 5. (P 16­19) Wedding

In the spiritual Marriage the butterfly dies, with the greatest of Joy, because Christ is now its life. With the passing of time the soul comes to realize that it is endowed with life by God. When we empty ourselves of al1 that is creative and rid ourselves of it for the love of God, that same Lord will fill our souls with Himself. We can become one with the Father. The reason we do not become One is that we do not prepare ourselves.

Section 6. (P 20­22) State of Marriage

In the Spiritual Marriage the soul is in a state of peace, though not safe from backsliding, while the faculties arc still subject to conflict and trial and weariness. The soul wants strongly to serve God and delights in doing penance. "Its real penance comes when God takes away

its health and strength so that it can no longer perform any." It is difficult to understand how the soul can have trials and afflictions yet still have peace. It is as a king in his palace with many wars and other distressing things happening in his kingdom; yet he remains where he is despite them all. Or, while the other mansions have many disturbances and all of this can be heard, nobody enters the seventh mansion and forces the soul to leave it. The soul is in distress, but not enough for it to be disturbed, or to take away its peace. "Think what you will; what I have said is the truth."

CHAPTER THREE (P 23­38) The Effects

Section 7. (P 23­29) The Initiative of Man

The butterfly has died and its new life is that of self forgetfulness. The soul no longer desires to exist: that is to say it has so transcended its situation that it has no desire to live, to save its life, other than God have need of it. The soul takes care of the Lord's business and the Lord takes care of the business of the soul. The soul understands that finally it can do nothing and that anything it can do, is done to serve God. Whether this mean the greatest of trials and sufferings, this is greater for His service. The soul now loves his enemy working always to the end that the enemy may receive the favors of the Lord and please the Lord. This person, then desires to enjoy God, to serve, to sing His praise, to help some other, to help the Crucified.

Section 8. (P 30­35) The Initiative of God

In this mansion it is the Lord His Majesty who lives in the soul and though this very fact indicates terrors and great suffering, the Lord always gives the soul what it needs; He releases the fires to awaken it when necessary. Here the soul dares to trust God, to listen for His call and to obey. The Lord quiets the soul and teaches it that there is no need here for the soul to try to understand, to look for knowledge for God will show it what it needs to know. The Lord bestows the kiss, sends the olive branch in the storm.

Section 9. (P 36­38) The Interior Mood

The mood of the soul who has given its life to the Lord for His care is that of peace. In the midst of fear that it may love an opportunity to serve God; in the midst of the storms that come in life, the Lord makes the soul forgot everything but His Presence.