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Before passing on, I want you to consider what
will be the state of this castle, so beautiful and
resplendent this Orient pearl, this tree of life,
planted in the living waters of life[28] -- namely,
in God -- when the soul falls into a mortal sin. No
thicker darkness exists, and there is nothing dark
and black which is not much less so than this. You
need know only one thing about it -- that, although
the Sun Himself, Who has given it all its splendour
and beauty, is still there in the centre of the soul,
it is as if He were not there for any participation
which the soul has in Him, though it is as capable of
enjoying Him as is the crystal of reflecting the sun.
While in a state like this the soul will find
profit in nothing, and hence, being as it is in
mortal sin, none of the good works it may do will be
of any avail[29] to win it glory; for they will not
have their origin in that First Principle, which is
God, through Whom alone our virtue is true virtue.
And, since this soul has separated itself from Him,
it cannot be pleasing in His eyes; for, after all,
the intention of a person who commits a mortal sin is
not to please Him but to give pleasure to the devil;
and, as the devil is darkness itself, the poor soul
becomes darkness itself likewise.
I know of a person[30] to whom Our Lord wished to
show what a soul was like when it committed mortal
sin. That person says that, if people could
understand this, she thinks they would find it
impossible to sin at all, and, rather than meet
occasions of sin, would put themselves to the
greatest trouble imaginable. So she was very anxious
that everyone should realize this.
May you be no less anxious, daughters, to pray
earnestly to God for those who are in this state and
who, with all their works, have become sheer
darkness. For, just as all the streamlets that flow
from a clear spring are as clear as the spring
itself, so the works of a soul in grace are pleasing
in the eyes both of God and of men, since they
proceed from this spring of life, in which the soul
is as a tree planted. It would give no shade and
yield no fruit if it proceeded not thence, for the
spring sustains it and prevents it from drying up and
causes it to produce good fruit. When the soul, on
the other hand, through its own fault, leaves this
spring and becomes rooted in a pool of pitch-black,
evil-smelling water, it produces nothing but misery
and filth.
It should be noted here that it is not the spring, or
the brilliant sun which is in the centre of the soul,
that loses its splendour and beauty, for they are
always within it and nothing can take away their
beauty. If a thick black cloth be placed over a
crystal in the sunshine, however, it is clear that,
although the sun may be shining upon it, its
brightness will have no effect upon the crystal.
O souls redeemed by the blood of Jesus Christ! Learn
to understand yourselves and take pity on yourselves!
Surely, if you understand your own natures, it is
impossible that you will not strive to remove the
pitch which blackens the crystal? Remember, if your
life were to end now, you would never enjoy this
light again. O Jesus! How sad it is to see a soul
deprived of it! What a state the poor rooms of the
castle are in! How distracted are the senses which
inhabit them! And the faculties, which are their
governors and butlers and stewards -- how blind they
are and how ill-controlled! And yet, after all, what
kind of fruit can one expect to be borne by a tree
rooted in the devil?
I once heard a spiritual man say that he was not so
much astonished at the things done by a soul in
mortal sin as at the things not done by it. May God,
in His mercy, deliver us from such great evil, for
there is nothing in the whole of our lives that so
thoroughly deserves to be called evil as this, since
it brings endless and eternal evils in its train. It
is of this, daughters, that we should walk in fear,
and this from which in our prayers we must beg God to
deliver us; for, if He keep not the city, we shall
labour in vain,[31] since we are vanity itself. That
person to whom I referred just now said that the
favour which God had granted her had taught her too
things:
- first, she had learned to have the greatest
fear of offending Him, for which reason she
continually begged Him not to allow her to fall,
when she saw what legible consequences a fall could
bring;
- secondly, she had found it a mirror of
humility, for it had made her realize that any good
thing we do has its source, not in ourselves but
rather in that spring where this tree, which is the
soul, is planted, and in that sun which sheds its
radiance on our works. She says that she saw this
so clearly that, whenever she did any good thing,
or saw such a thing done, she betook herself
straightway to its Source, realizing that without
His help we are powerless. She then went on at once
to praise God; and, as a rule, when she did any
good action, she never gave a thought to herself at
all.
If we can remember these two things, sisters, the
time you have spent in reading all this, and the time
I have spent in writing it, will not have been lost.
Wise and learned men know them quite well, but we
women are slow and need instruction in everything. So
perhaps it may be the Lord's will that these
comparisons shall be brought to our notice. May He be
pleased of His goodness to give us grace to
understand them.
These interior matters are so obscure to the mind
that anyone with as little learning as I will be sure
to have to say many superfluous and even irrelevant
things in order to say a single one that is to the
point. The reader must have patience with me, as I
have with myself when writing about things of which I
know nothing; for really I sometimes take up my
paper, like a perfect fool, with no idea of what to
say or of how to begin.
I fully realize how important it is for you that I
should explain certain interior matters to the best
of my ability; for we continually hear what a good
thing prayer is, and our Constitutions oblige us to
engage in it for so many hours daily, yet they tell
us nothing beyond what we ourselves have to do and
say very little about the work done by the Lord in
the soul -- I mean, supernatural work.
As I describe the things He does, and give various
explanations of them, it will be very helpful for us
to think of this celestial building which is within
us and is so little understood by mortals, although
many of them frequent it. And although the Lord has
thrown some light upon many matters of which I have
written, I do not think I have understood some of
them, especially the most difficult, as well as I do
now. The trouble, as I have said, is that, before I
can get to them, I shall have to explain many things
that are well known -- it is bound to be so when a
person is as stupid as I.
Let us now turn to our castle with its many mansions.
You must not imagine these mansions as arranged in a
row, one behind another, but fix your attention on
the centre, the room or palace occupied by the King.
Think of a palmito,[32] which has many outer rinds
surrounding the savoury part within, all of which
must be taken away before the centre can be eaten.
Just so around this central room are many more, as
there also are above it. In speaking of the soul we
must always think of it as spacious, ample and lofty;
and this can be done without the least exaggeration,
for the soul's capacity is much greater than we can
realize, and this Sun, Which is in the palace,
reaches every part of it.
It is very important that no soul which practises
prayer, whether little or much, should be subjected
to undue constraint or limitation. Since God has
given it such dignity, it must be allowed to roam
through these mansions -- through those above, those
below and those on either side. It must not be
compelled to remain for a long time in one single
room -- not, at least, unless it is in the room of
self-knowledge.[33] How necessary that is (and be
sure you understand me here) even to those whom the
Lord keeps in the same mansion in which He Himself
is!
However high a state the soul may have attained,
self-knowledge is incumbent upon it, and this it will
never be able to neglect even should it so desire.
Humility must always be doing its work like a bee
making its honey in the hive: without humility all
will be lost. Still, we should remember that the bee
is constantly flying about from flower to flower, and
in the same way, believe me, the soul must sometimes
emerge from self-knowledge and soar aloft in
meditation upon the greatness and the majesty of its
God.
Doing this will help it to realize its own
baseness better than thinking of its own nature, and
it will be freer from the reptiles which enter the
first rooms -- that is, the rooms of self-knowledge.
For although, as I say, it is through the abundant
mercy of God that the soul studies to know itself,
yet one can have too much of a good thing, as the
saying goes,[34] and believe me, we shall reach much
greater heights of virtue by thinking upon the virtue
of God than if we stay in our own little plot of
ground and tie ourselves down to it completely.
I do not know if I have explained this clearly:
self-knowledge is so important that, even if you were
raised right up to the heavens, I should like you
never to relax your cultivation of it; so long as we
are on this earth, nothing matters more to us than
humility. And so I repeat that it is a very good
thing -- excellent, indeed -- to begin by entering
the room where humility is acquired rather than by
flying off to the other rooms. For that is the way to
make progress, and, if we have a safe, level road to
walk along, why should we desire wings to fly? Let us
rather try to get the greatest possible profit out of
walking. As I see it, we shall never succeed in
knowing ourselves unless we seek to know God: let
us think of His greatness and then come back to our
own baseness; by looking at His purity we shall see
our foulness; by meditating upon His humility, we
shall see how far we are from being humble. There
are two advantages in this.
- First, it is clear that anything white looks
very much whiter against something black, just as
the black looks blacker against the white.
- Secondly, if we turn from self towards God,
our understanding and our will become nobler and
readier to embrace all that is good: if we never
rise above the slough of our own miseries we do
ourselves a great disservice.
We were saying just now how black and noisome are
the streams that flow from souls in mortal sin.
Similarly, although this is not the same thing -- God
forbid! It is only a comparison -- so long as we are
buried in the wretchedness of our earthly nature
these streams of ours will never disengage themselves
from the slough of cowardice, pusillanimity and fear.
We shall always be glancing around and saying: "Are
people looking at me or not?" "If I take a certain
path shall I come to any harm?" "Dare I begin such
and such a task?" "Is it pride that is impelling me
to do so?" "Can anyone as wretched as I engage in so
lofty an exercise as prayer?" "Will people think
better of me if I refrain from following the crowd?"
"For extremes are not good," they say, "even in
virtue; and I am such a sinner that if I were to fail
I should only have farther to fall; perhaps I shall
make no progress and in that case I shall only be
doing good people harm; anyway, a person like myself
has no need to make herself singular."
Oh, God help my daughters, how many souls the devil
must have ruined in this way! They think that all
these misgivings, and many more that I could
describe, arise from humility, whereas they really
come from our lack of self-knowledge. We get a
distorted idea of our own nature, and, if we never
stop thinking about ourselves, I am not surprised if
we experience these fears and others which are still
worse.
It is for this reason, daughters, that I say we
must set our eyes upon Christ our Good, from Whom we
shall learn true humility, and also upon His saints.
Our understanding, as I have said, will then be
ennobled, and self-knowledge will not make us
timorous[35] and fearful; for, although this is only
the first Mansion, it contains riches of great price,
and any who can elude the reptiles which are to be
found in it will not fail to go farther. Terrible are
the crafts and wiles which the devil uses to prevent
souls from learning to know themselves and
understanding his ways.
With regard to these first Mansions I can give some
very useful information out of my own experience. I
must tell you, for example, to think of them as
comprising not just a few rooms, but a very large
number.[36] There are many ways in which souls enter
them, always with good intentions; but as the devil's
intentions are always very bad, he has many legions
of evil spirits in each room to prevent souls from
passing from one to another, and as we, poor souls,
fail to realize this, we are tricked by all kinds of
deceptions. The devil is less successful with those
who are nearer the King's dwelling-place; but at this
early stage, as the soul is still absorbed in worldly
affairs, engulfed in worldly pleasure and puffed up
with worldly honours and ambitions, its vassals,
which are the senses and the faculties given to it by
God as part of its nature, have not the same power,
and such a soul is easily vanquished, although it may
desire not to offend God and may perform good works.
Those who find themselves in this state need to
take every opportunity of repairing to His Majesty,
and to make His blessed Mother their intercessor, and
also His saints, so that these may do battle for
them, since their own servants have little strength
for defending themselves. In reality it is necessary
in every state of life for our help to come from God.
May His Majesty grant us this through His mercy.
Amen.
How miserable is this life which we live! As I have
said a great deal elsewhere, daughters, about the
harm which comes to us through our not properly
understanding this matter of humility and
self-knowledge, I am not saying more to you here,
though it is a matter of the greatest importance to
us. May the Lord grant that something I have said
will be of use to you.
You must note that the light which comes from the
palace occupied by the King hardly reaches these
first Mansions at all; for, although they are not
dark and black, as when the soul is in a state of
sin, they are to some extent darkened, so that they
cannot be seen (I mean by anyone who is in them); and
this not because of anything that is wrong with the
room, but rather (I hardly know how to explain
myself) because there are so many bad things --
snakes and vipers and poisonous creatures -- which
have come in with the soul that they prevent it from
seeing the light.
It is as if one were to enter a place flooded by
sunlight with his eyes so full of dust[37] that he
could hardly open them. The room itself is light
enough, but he cannot enjoy the light because he is
prevented from doing so by these wild beasts and
animals, which force him to close his eyes to
everything but themselves. This seems to me to be the
condition of a soul which, though not in a bad state,
is so completely absorbed in things of the world and
so deeply immersed, as I have said, in possessions or
honours or business, that, although as a matter of
fact it would like to gaze at the castle and enjoy
its beauty, it is prevented from doing so, and seems
quite unable to free itself from all these
impediments. Everyone, however, who wishes to enter
the second Mansions, will be well advised, as far
as his state of life permits, to try to put aside
all unnecessary affairs and business. For those
who hope to reach the principal Mansion, this is
so important that unless they begin in this way I
do not believe they will ever be able to get
there. Nor, indeed, even though it has entered
the castle, is the soul free from great peril in
the Mansion which it actually inhabits; for,
being among such poisonous things, it cannot, at
some time or another, escape being bitten by
them.
What would happen, then, daughters, if those who,
like ourselves, are free from these obstacles,
and have already entered much farther into other
secret mansions of the castle, should, through
their own fault, go out again into this
hurly-burly? Our sins must have led many people
whom God has granted favours to relapse through
their faults into this wretched state. We here,
so far as outward things are concerned, are free;
may it please the Lord to make us free as regards
inward things as well and to deliver us from
evil.
Beware, my daughters, of cares which have nothing
to do with you. Remember that in few of the mansions
of this castle are we free from struggles with
devils. It is true that in some of them, the wardens,
who, as I think I said, are the faculties, have
strength for the fight; but it is most important that
we should not cease to be watchful against the
devil's wiles, lest he deceive us in the guise of an
angel of light. For there are a multitude of ways in
which he can deceive us, and gradually make his way
into the castle, and until he is actually there we do
not realize it.
As I told you before, he works like a noiseless file,
and we must be on the look-out for him from the
beginning. In order to explain this better I want to
give you several illustrations. He inspires a sister
with yearnings to do penance, so that she seems to
have no peace save when she is torturing herself.
This, in itself, is good; but, if the prioress has
ordered that no penance is to be done without leave,
and yet the sister thinks that she can venture to
persist in so beneficial a practice, and secretly
orders her life in such a way that in the end she
ruins her health and is unable to do what her Rule
demands, you see what this apparently good thing has
led to.
Another sister is inspired with zeal for the
greatest possible perfection. This, again, is a very
good thing; but the result of it might be that she
would think any little fault on the part of the
sisters a serious failure, and would always be
looking out for such things and running to the
prioress about them; sometimes she might even be so
zealous about religious observances as to be unable
to see her own faults; and this the others, observing
only her zeal about their misdeeds and not
understanding the excellence of her intentions, might
well take none too kindly.
The devil's aim here must not be made light of, for
he is trying to bring about a cooling of charity and
love among the sisters, and if he could do this he
would be working a great deal of harm. Let us
realize, my daughters, that true perfection consists
in the love of God and of our neighbour, and the more
nearly perfect is our observance of these two
commandments, the nearer to perfection we shall be.
Our entire Rule and Constitutions are nothing but
means which enable us to do this the more perfectly.
Let us refrain from indiscreet zeal, which may do
us great harm: let each one of you look to herself.
As I have said a great deal to you about this
elsewhere[38] I will not enlarge on it further.
This mutual love is so important for us that I should
like you never to forget it; for if the soul goes
about looking for trifling faults in others (which
sometimes may not be imperfections at all, though
perhaps our ignorance may lead us to make the worst
of them) it may lose its own peace of mind and
perhaps disturb that of others. See, then, how dearly
perfection can be bought. The devil might also use
this temptation in the case of a prioress, and then
it would be more dangerous still. Much discretion is
necessary here; for, if it were a question of her
contravening the Rule and Constitutions, it would not
always do to take a lenient view of the matter -- she
would have to be spoken to about it; and, if she did
not then amend, the prelate would have to be told: to
do this would be a charity.
This would also apply to the sisters, where the
fault was a grave one: to say nothing through fear
that taking the matter up would be yielding to
temptation would itself be to yield to temptation.
However, to prevent deception by the devil, it should
be strongly stressed that no sister must discuss such
things with any other, for from this practice the
devil can pluck great advantage and start habits of
slander; these matters must be discussed, as I have
said, only with the person whose concern they are.
Here, glory be to God, we keep almost continuous
silence, so that the opportunity does not arise; none
the less, it is well that we should be on our guard.
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