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Let us now come to treat of the Divine and
Spiritual Marriage, although this great Favour cannot
be fulfilled perfectly in us during our lifetime, for
if we were to withdraw ourselves from God this great
blessing would be lost. When granting this favour
for the first time, His Majesty is pleased to reveal
Himself to the soul through an imaginary vision of
His most sacred Humanity, so that it may clearly
understand what is taking place and not be ignorant
of the fact that it is receiving so sovereign a gift.
To other people the experience will come in a
different way. To the person of whom we have been
speaking the Lord revealed Himself one day, when she
had just received Communion, in great splendour and
beauty and majesty, as He did after His resurrection,
and told her that it was time she took upon her His
affairs as if they were her own and that He would
take her affairs upon Himself; and He added other
words which are easier to understand than to
repeat.[224]
This, you will think, was nothing new, since on other
occasions the Lord had revealed Himself to that soul
in this way. But it was so different that it left her
quite confused and dismayed: for one reason, because
this vision came with great force; for another,
because of the words which He spoke to her, and also
because, in the interior of her soul, where He
revealed Himself to her, she had never seen any
visions but this. For you must understand that there
is the greatest difference between all the other
visions we have mentioned and those belonging to this
Mansion, and there is the same difference between the
Spiritual Betrothal and the Spiritual Marriage as
there is between two betrothed persons and two who
are united so that they cannot be separated any more.
As I have already said, one makes these comparisons
because there are no other appropriate ones, yet it
must be realized that the Betrothal has no more to do
with the body than if the soul were not in the body,
and were nothing but spirit. Between the Spiritual
Marriage and the body there is even less connection,
for this secret union takes place in the deepest
centre of the soul, which must be where God Himself
dwells, and I do not think there is any need of a
door by which to enter it. I say there is no need of
a door because all that has so far been described
seems to have come through the medium of the senses
and faculties and this appearance of the Humanity of
the Lord must do so too. But what passes in the union
of the Spiritual Marriage is very different. The
Lord appears in the centre of the soul, not through
an imaginary, but through an intellectual vision
(although this is a subtler one than that already
mentioned),[225] just as He appeared to the Apostles,
without entering through the door, when He said to
them: "Pax vobis".[226] This instantaneous
communication of God to the soul is so great a secret
and so sublime a favour, and such delight is felt by
the soul, that I do not know with what to compare it,
beyond saying that the Lord is pleased to manifest to
the soul at that moment the glory that is in Heaven,
in a sublimer manner than is possible through any
vision or spiritual consolation. It is impossible
to say more than that, as far as one can understand,
the soul (I mean the spirit of this soul) is made one
with God, Who, being likewise a Spirit, has been
pleased to reveal the love that He has for us by
showing to certain persons the extent of that love,
so that we may praise His greatness. For He has been
pleased to unite Himself with His creature in such a
way that they have become like two who cannot be
separated from one another: even so He will not
separate Himself from her.
The Spiritual Betrothal is different: here the two
persons are frequently separated, as is the case with
union, for, although by union is meant the joining of
two things into one, each of the two, as is a matter
of common observation, can be separated and remain a
thing by itself. This favour of the Lord passes
quickly and afterwards the soul is deprived of that
companionship -- I mean so far as it can understand.
In this other favour of the Lord it is not so: the
soul remains all the time in that centre with its
God. We might say that union is as if the ends of
two wax candles were joined so that the light they
give is one: the wicks and the wax and the light are
all one, yet afterwards the one candle can be
perfectly well separated from the other and the
candles become two again, or the wick may be
withdrawn from the wax. But here it is like rain
falling from the heavens into a river or a spring;
there is nothing but water there and it is impossible
to divide or separate the water belonging to the
river from that which fell from the heavens. Or it is
as if a tiny streamlet enters the sea, from which it
will find no way of separating itself, or as if in a
room there were two large windows through which the
light streamed in: it enters in different places but
it all becomes one.
Perhaps when St. Paul says: "He who is joined to God
becomes one spirit with Him,"[227] he is referring to
this sovereign Marriage, which presupposes the
entrance of His Majesty into the soul by union. And
he also says: Mihi vivere Christus est, mori
lucrum.228 This, I think, the soul may say here, for
it is here that the little butterfly to which we have
referred dies, and with the greatest joy, because
Christ is now its life.
This, with the passage of time, becomes more evident
through its effects; for the soul clearly
understands, by certain secret aspirations, that it
is endowed with life by God. Very often these
aspirations are so vehement that what they teach
cannot[229] possibly be doubted: though they cannot
be described, the soul experiences them very
forcibly. One can only say that this feeling is
produced at times by certain delectable words which,
it seems, the soul cannot help uttering, such as: "O
life of my life, and sustenance that sustaineth me!"
and things of that kind. For from those Divine
breasts, where it seems that God is ever sustaining
the soul, flow streams of milk, which solace all who
dwell in the Castle; it seems that it is the Lord's
will for them to enjoy all that the soul enjoys, so
that, from time to time, there should flow from this
mighty river, in which this tiny little spring is
swallowed up, a stream of this water, to sustain
those who in bodily matters have to serve the
Bridegroom and the bride. And just as a person
suddenly plunged into such water would become aware
of it, and, however unobservant he might be, could
not fail to become so, the same thing may be said,
with even greater confidence, of these operations to
which I refer. For just as a great stream of
water could never fall on us without having an origin
somewhere, as I have said, just so it becomes evident
that there is someone in the interior of the soul who
sends forth these arrows and thus gives life to this
life, and that there is a sun whence this great light
proceeds, which is transmitted to the faculties in
the interior part of the soul. The soul, as I have
said, neither moves from that centre nor loses its
peace, for He Who gave His peace to the Apostles when
they were all together[230] can give peace to the
soul.
It has occurred to me that this salutation of the
Lord must mean much more than the mere words suggest,
as must also His telling the glorious Magdalen to go
in peace;[231] for the words of the Lord are like
acts wrought in us, and so they must have produced
some effect in those who were already prepared to put
away from them everything corporeal and to leave the
soul in a state of pure spirituality, so that it
might be joined with Uncreated Spirit in this
celestial union. For it is quite certain that, when
we empty ourselves of all that is creature and rid
ourselves of it for the love of God, that same Lord
will fill our souls with Himself. Thus, one day,
when Jesus Christ was praying for His Apostles (I do
not know where this occurs),[232] He asked that they
might become one with the Father and with Him, even
as Jesus Christ our Lord is in the Father and the
Father is in Him. I do not know what greater love
there can be than this. And we shall none of us fail
to be included here, for His Majesty went on to say:
"Not for them alone do I pray, but also for all who
believe in Me"[233]; and again: "I am in them."[234]
Oh, God help me! How true are these words and how
well the soul understands them, for in this state it
can actually see their truth for itself. And how well
we should all understand them were it not for our own
fault! The words of Jesus Christ our King and Lord
cannot fail; but, because we ourselves fail by not
preparing ourselves and departing from all that can
shut out this light, we do not see ourselves in this
mirror into which we are gazing and in which our
image is engraved.[235]
Let us now return to what we were saying. When Our
Lord brings the soul into this Mansion of His, which
is the centre of the soul itself (for they say that
the empyrean heaven, where Our Lord is, does not move
like the other heavens), it seems, on entering, to be
subject to none of the usual movements of the
faculties and the imagination, which injure it and
take away its peace. I may seem to be giving the
impression that, when the soul reaches the state in
which God grants it this favour, it is sure of its
salvation and free from the risk of backsliding. But
that is not my meaning, and whenever I treat of this
matter and say that the soul seems to be in safety I
should be understood as meaning for so long as the
Divine Majesty holds it thus by the hand and it does
not offend Him. At all events, I know for certain
that, even when it finds itself in this state, and
even if the state has lasted for years, it does not
consider itself safe, but goes on its way with much
greater misgiving than before and refrains more
carefully from committing the smallest offence
against God. It is also strongly desirous of serving
Him, as will be explained later on, and is habitually
afflicted and confused when it sees how little it is
able to do and how great is the extent of its
obligations, which is no small cross to it and a very
grievous penance; for the harder the penance which
this soul performs, the greater is its delight.
Its real penance comes when God takes away its health
and strength so that it can no longer perform any. I
have described elsewhere the great distress which
this brings, but it is much greater here. This must
be due to the nature of the ground in which the soul
is planted, for a tree planted by the streams of
water is fresher and gives more fruit,[236] so how
can we marvel at the desires of this soul, since its
spirit is verily made one with the celestial water of
which we have been speaking?
Returning to what I was saying, it must not be
thought that the faculties and senses and passions
are always in this state of peace, though the soul
itself is. In the other Mansions there are always
times of conflict and trial and weariness, but they
are not of such a kind as to rob the soul of its
peace and stability -- at least, not as a rule. This
"centre" of our soul, or "spirit," is something so
difficult to describe, and indeed to believe, that I
think, sisters, as I am so bad at explaining myself,
I will not subject you to the temptation of
disbelieving what I say, for it is difficult to
understand how the soul can have trials and
afflictions and yet be in peace. I want to put before
you one or two comparisons: God grant they may be of
some value, but, if they are not, I know that what I
have said is the truth.
A king is living in His palace: many wars are waged
in his kingdom and many other distressing things
happen there, but he remains where he is despite them
all. So it is here: although in the other Mansions
there are many disturbances and poisonous creatures,
and the noise of all this can be heard, nobody enters
this Mansion and forces the soul to leave it; and,
although the things which the soul hears cause it
some distress, they are not of a kind to disturb it
or to take away its peace, for the passions are
already vanquished, and thus are afraid to enter
there because to do so would only exhaust them
further. Our whole body may be in pain, yet if our
head is sound the fact that the body is in pain will
not cause it to ache as well. These comparisons make
me smile and I do not like them at all, but I know no
others. Think what you will; what I have said is the
truth.
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