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You will think, sisters, that so much has been
said about this spiritual road that there cannot
possibly be any more to say. It would be a great
mistake to think that; just as the greatness of God
is without limit, even so are His works. Who will
ever come to an end of recounting His mercies and
wonders?
It is impossible that any should do so; do not be
surprised, therefore, at what has been said and at
what will be said now, for it is only a fraction of
the things that still remain to be related about God.
Great is the mercy that He shows us in communicating
these things in such a way that we may come to learn
of them; for the more we know of His communion with
creatures, the more we shall praise His greatness,
and we shall strive not to despise a soul in which
the Lord takes such delight.
Each of us possesses a soul, but we do not prize
our souls as creatures made in God's image deserve
and so we do not understand the great secrets which
they contain. If it be His Majesty's will, may it
please Him to guide my pen, and give me to understand
how I may tell you some of the many things which
there are to be said and which God reveals to every
soul that He brings into this Mansion. Earnestly have
I besought His Majesty, since He knows my intention
is that His mercies be not hidden, to the greater
praise and glory of His name.
I am hopeful, sisters, that, not for my sake but for
your sakes, He will grant me this favour, so that you
may understand how important it is that no fault of
yours should hinder the celebration of His Spiritual
Marriage with your souls, which, as you will see,
brings with it so many blessings. O great God! Surely
a creature as miserable as I must tremble to treat of
anything so far beyond what I deserve to understand.
And indeed I have been in a state of great confusion
and have wondered if it will not be better for me in
a few words to bring my account of this Mansion to an
end. I am so much afraid it will be thought that my
knowledge of it comes from experience, and this makes
me very much ashamed; for, knowing myself as I do for
what I am, such a thought is terrible. On the other
hand, whatever your judgment about it may be, it has
seemed to me that this shame is due to temptation and
weakness. Let the whole world cry out upon me, so
long as God is praised and understood a little
better. At all events I may perhaps be dead when this
comes to be seen. Blessed be He Who lives and shall
live for ever. Amen.
When Our Lord is pleased to have pity upon this soul,
which suffers and has suffered so much out of desire
for Him, and which He has now taken spiritually to be
His bride, He brings her into this Mansion of His,
which is the seventh, before consummating the
Spiritual Marriage. For He must needs have an
abiding-place in the soul, just as He has one in
Heaven, where His Majesty alone dwells: so let us
call this a second Heaven.
It is very important, sisters, that we should not
think of the soul as of something dark. It must seem
dark to most of us, as we cannot see it, for we
forget that there is not only a light which we can
see, but also an interior light, and so we think that
within our soul there is some kind of darkness. Of
the soul that is not in grace, I grant you, that is
true -- not, however, from any defect in the Sun of
Justice, Who is within it and is giving it being, but
because, as I think I said in describing the first
Mansion, this soul is not capable[212] of receiving
the light.
A certain person came to see that these unhappy
souls are, as it were, in a dark prison, with their
feet and hands bound so that they can do no good
thing which will help them to win merit;[213] they
are both blind and dumb. We do well to take pity on
them, realizing that there was a time when we were
ourselves like them and that the Lord may have mercy
on them also.
Let us take especial care, sisters, to pray to Him
for them, and not be negligent. To pray for those who
are in mortal sin is the best kind of almsgiving -- a
much better thing than it would be to loose a
Christian whom we saw with his hands tied behind him,
bound with a stout chain, made fast to a post and
dying of hunger, not for lack of food, since he has
beside him the most delicious things to eat, but
because he cannot take them and put them into his
mouth although he is weary to death and actually
knows that he is on the point of dying, and not
merely a death of the body, but one which is eternal.
Would it not be extremely cruel to stand looking
at such a man and not give him this food to eat? And
supposing you could loose his chains by means of your
prayers? You see now what I mean. For the love of
God, I beg you always to remember such souls when you
pray.[214]
However, it is not of these that we are now speaking,
but of those who, by God's mercy, have done penance
for their sins and are in grace. We must not think of
souls like theirs as mean and insignificant; for each
is an interior world, wherein are the many and
beauteous Mansions that you have seen; it is
reasonable that this should be so, since within each
soul there is a mansion for God.
Now, when His Majesty is pleased to grant the
soul the aforementioned favour of this Divine
Marriage, He first of all brings it into His own
Mansion. And His Majesty is pleased that it should
not be as on other occasions, when He has granted it
raptures, in which I certainly think it is united
with Him, as it is in the above-mentioned Prayer of
Union, although the soul does not feel called to
enter into its own centre, as here in this Mansion,
but is affected only in its higher part. Actually it
matters little what happens: whatever it does, the
Lord unites it with Himself, but He makes it blind
and dumb, as He made Saint Paul at his
conversion,[215] and so prevents it from having any
sense of how or in what way that favour comes which
it is enjoying; the great delight of which the soul
is then conscious is the realization of its nearness
to God. But when He unites it with Him, it
understands nothing; the faculties are all lost.
But in this Mansion everything is different. Our good
God now desires to remove the scales from the eyes of
the soul,[216] so that it may see and understand
something of the favour which He is granting it,
although He is doing this in a strange manner.
It is brought into this Mansion by means of an
intellectual vision,[217] in which, by a
representation of the truth in a particular way, the
Most Holy Trinity reveals Itself, in all three
Persons.[218] First of all the spirit becomes
enkindled and is illumined, as it were, by a cloud of
the greatest brightness. It sees these three Persons,
individually, and yet, by a wonderful kind of
knowledge which is given to it, the soul realizes
that most certainly and truly all these three Persons
are one Substance and one Power and one Knowledge and
one God alone; so that what we hold by faith the soul
may be said here to grasp[219] by sight, although
nothing is seen by the eyes, either of the body or of
the soul,[220] for it is no imaginary vision.
Here all three Persons communicate Themselves to
the soul and speak to the soul and explain to it
those words which the Gospel attributes to the Lord
-- namely, that He and the Father and the Holy Spirit
will come to dwell with the soul which loves Him and
keeps His commandments.[221]
Oh, God help me! What a difference there is between
hearing and believing these words[222] and being led
in this way to realize how true they are! Each day
this soul wonders more, for she feels that they have
never left her, and perceives quite clearly, in the
way I have described, that They are in the interior
of her heart -- in the most interior place of all and
in its greatest depths. So although, not being a
learned person, she cannot say how this is, she feels
within herself this Divine companionship.
This may lead you to think that such a person will
not remain in possession of her senses but will be so
completely absorbed that she will be able to fix her
mind upon nothing. But no: in all that belongs to the
service of God she is more alert than before; and,
when not otherwise occupied, she rests in that happy
companionship. Unless her soul fails God, He will
never fail, I believe, to give her the most certain
assurance of His Presence. She has great confidence
that God will not leave her, and that, having granted
her this favour, He will not allow her to lose it.
For this belief the soul has good reason, though all
the time she is walking more carefully than ever, so
that she may displease Him in nothing.
This Presence is not of course always realized so
fully -- I mean so clearly -- as it is when it first
comes, or on certain other occasions when God grants
the soul this consolation; if it were, it would be
impossible for the soul to think of anything else, or
even to live among men. But although the light which
accompanies it may not be so clear, the soul is
always aware that it is experiencing this
companionship. We might compare the soul to a
person who is with others in a very bright room; and
then suppose that the shutters are closed so that the
people are all in darkness. The light by which they
can be seen has been taken away, and, until it comes
back, we shall be unable to see them, yet we are none
the less aware that they are there. It may be asked
if, when the light returns, and this person looks for
them again, she will be able to see them. To do this
is not in her power; it depends on when Our Lord is
pleased that the shutters of the understanding shall
be opened. Great is the mercy which He grants the
soul in never going away from her and in willing that
she shall understand this so clearly.
It seems that the Divine Majesty, by means of this
wonderful companionship, is desirous of preparing the
soul for yet more. For clearly she will be greatly
assisted to go onward in perfection and to lose the
fear which previously she sometimes had of the other
favours that were granted to her, as has been said
above. The person already referred to found herself
better in every way, however numerous were her trials
and business worries, the essential part of her soul
seemed never to move from that dwelling-place. So in
a sense she felt that her soul was divided; and when
she was going through great trials, shortly after God
had granted her this favour, she complained of her
soul, just as Martha complained of Mary.[223]
Sometimes she would say that it was doing nothing but
enjoy itself in that quietness, while she herself was
left with all her trials and occupations so that she
could not keep it company.
You will think this absurd, daughters, but it is what
actually happens. Although of course the soul is not
really divided, what I have said is not fancy, but a
very common experience. As I was saying, it is
possible to make observations concerning interior
matters and in this way we know that there is some
kind of difference, and a very definite one, between
the soul and the spirit, although they are both one.
So subtle is the division perceptible between them
that sometimes the operation of the one seems as
different from that of the other as are the
respective joys that the Lord is pleased to give
them. It seems to me, too, that the soul is a
different thing from the faculties and that they are
not all one and the same. There are so many and such
subtle things in the interior life that it would be
presumptuous for me to begin to expound them. But we
shall see everything in the life to come if the Lord,
of His mercy, grants us the favour of bringing us to
the place where we shall understand these secrets.
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