DESCRIBES THE HIDEOUS APPEARANCE OF A SOUL IN MORTAL SIN AS REVEALED BY GOD
TO SOME ONE: OFFERS A FEW REMARKS ON SELF-KNOWLEDGE: THIS CHAPTER IS USEFUL
AS IT CONTAINS SOME POINTS REQUIRING ATTENTION. AN EXPLANATION OF THE
MANSIONS.
1. Effects of mortal sin. 2. It prevents the soul's gaining merit. 3. The
soul compared to a tree. 4. Disorder of the soul in mortal sin. 5. Vision of
a sinful soul. 6. Profit of realizing these lessons. 7. Prayer. 8. Beauty of
the Castle. 9. Self-knowledge 10. Gained by meditating on the divine
perfections. 11. Advantages of such meditation. 12. Christ should be our
model. 13. The devil entraps beginners. 14. Our strength must come from God.
15. Sin blinds the soul. 16. Worldliness. 17. The world in the cloister. 18.
Assaults of the devil. 19. Examples of the devil's arts. 20. Perfection
consists in charity. 21. Indiscreet zeal. 22. Danger of detraction.
1. BEFORE going farther, I wish you to consider the state to which mortal
sin [46] brings this magnificent and beautiful castle, this pearl of the
East, this tree of life, planted beside the living waters of life [47] which
symbolize God Himself. No night can be so dark, no gloom nor blackness can
compare to its obscurity. Suffice it to say that the sun in the centre of
the soul, which gave it such splendour and beauty, is totally eclipsed,
though the spirit is as fitted to enjoy God's presence as is the crystal to
reflect the sun. [48]
2. While the soul is in mortal sin nothing can profit it; none of its good
works merit an eternal reward, since they do not proceed from God as their
first principle, and by Him alone is our virtue real virtue. The soul
separated from Him is no longer pleasing in His eyes, because by committing
a mortal sin, instead of seeking to please God, it prefers to gratify the
devil, the prince of darkness, and so comes to share his blackness. I knew a
person to whom our Lord revealed the result of a mortal sin [49] and who
said she thought no one who realized its effects could ever commit it, but
would suffer unimaginable torments to avoid it. This vision made her very
desirous for all to grasp this truth, therefore I beg you, my daughters, to
pray fervently to God for sinners, who live in blindness and do deeds of
darkness.
3. In a state of grace the soul is like a well of limpid water, from which
flow only streams of clearest crystal. Its works are pleasing both to God
and man, rising from the River of Life, beside which it is rooted like a
tree. Otherwise it would produce neither leaves nor fruit, for the waters of
grace nourish it, keep it from withering from drought, and cause it to bring
forth good fruit. But the soul by sinning withdraws from this stream of
life, and growing beside a black and fetid pool, can produce nothing but
disgusting and unwholesome fruit.
Notice that it is not the fountain and the brilliant sun which lose their
splendour and beauty, for they are placed in the very centre of the soul and
cannot be deprived of their lustre. The soul is like a crystal in the
sunshine over which a thick black cloth has been thrown, so that however
brightly the sun may shine the crystal can never reflect it.
4. O souls, redeemed by the Blood of Jesus Christ, take these things to
heart; have mercy on yourselves! If you realize your pitiable condition, how
can you refrain from trying to remove the darkness from the crystal of your
souls? Remember, if death should take you now, you would never again enjoy
the light of this Sun. O Jesus! how sad a sight must be a soul deprived of
light! What a terrible state the chambers of this castle are in! How
disorderly must be the senses--the inhabitants of the castle--the powers of
the soul its magistrates, governors, and stewards--blind and uncontrolled as
they are! In short, as the soil in which the tree is now planted is in the
devil's domain, how can its fruit be anything but evil? A man of great
spiritual insight once told me he was not so much surprised at such a
soul's wicked deeds as astonished that it did not commit even worse sins.
May God in His mercy keep us from such great evil, for nothing in this life
merits the name of evil in comparison with this, which delivers us over to
evil which is eternal.
5. This is what we must dread and pray God to deliver us from, for we are
weakness itself, and unless He guards the city, in vain shall we labour to
defend it. [50] The person of whom I spoke [51] said that she had learnt
two things from the vision granted her. The first was, a great fear of
offending God; seeing how terrible were the consequences, she constantly
begged Him to preserve her from falling into sin. Secondly, it was a mirror
to teach her humility, for she saw that nothing good in us springs from
ourselves but comes from the waters of grace near which the soul remains
like a tree planted beside a river, and from that Sun which gives life to
our works. She realized this so vividly that on seeing any good deed
performed by herself or by other people she at once turned to God as to its
fountain head--without whose help she knew well we can do nothing--and broke
out into songs of praise to Him. Generally she forgot all about herself and
only thought of God when she did any meritorious action.
6. The time which has been spent in reading or writing on this subject will
not have been lost if it has taught us these two truths; for though learned,
clever men know them perfectly, women's wits are dull and need help in every
way. Perhaps this is why our Lord has suggested these comparisons to me; may
He give us grace to profit by them!
7. So obscure are these spiritual matters that to explain them an ignorant
person like myself must say much that is superfluous, and even alien to the
subject, before coming to the point. My readers must be patient with me, as
I am with myself while writing what I do not understand; indeed, I often
take up the paper like a dunce, not knowing what to say, nor how to begin.
Doubtless there is need for me to do my best to explain these spiritual
subjects to you, for we often hear how beneficial prayer is for our souls;
our Constitutions oblige us to pray so many hours a day, yet tell us nothing
of what part we ourselves can take in it and very little of the work God
does in the soul by its means. [52] It will be helpful, in setting it
before you in various ways, to consider this heavenly edifice within us, so
little understood by men, near as they often come to it. Our Lord gave me
grace to understand something of such matters when I wrote on them before,
yet I think I have more light now, especially on the more difficult
questions. Unfortunately I am too ignorant to treat of such subjects without
saying much that is already well known.
8. Now let us turn at last to our castle with its many mansions. You must
not think of a suite of rooms placed in succession, but fix your eyes on the
keep, the court inhabited by the King. [53] Like the kernel of the
palmito, [54] from which several rinds must be removed before coming to
the eatable part, this principal chamber is surrounded by many others.
However large, magnificent, and spacious you imagine this castle to be, you
cannot exaggerate it; the capacity of the soul is beyond all our
understanding, and the Sun within this palace enlightens every part of it.
9. A soul which gives itself to prayer, either much or little, should on no
account be kept within narrow bounds. Since God has given it such great
dignity, permit it to wander at will through the rooms of the castle, from
the lowest to the highest. Let it not force itself to remain for very long
in the same mansion, even that of self-knowledge. Mark well, however, that
self-knowledge is indispensable, even for those whom God takes to dwell in
the same mansion with Himself. Nothing else, however elevated, perfects the
soul which must never seek to forget its own nothingness. Let humility be
always at work, like the bee at the honeycomb, or all will be lost. But,
remember, the bee leaves its hive to fly in search of flowers and the soul
should sometimes cease thinking of itself to rise in meditation on the
grandeur and majesty of its God. It will learn its own baseness better thus
than by self-contemplation, and will be freer from the reptiles which enter
the first room where self-knowledge is acquired. Although it is a great
grace from God to practise self-examination, yet 'too much is as bad as too
little,' as they say; believe me, by God's help, we shall advance more by
contemplating the Divinity than by keeping our eyes fixed on ourselves, poor
creatures of earth that we are.
10. I do not know whether I have put this clearly; self-knowledge is of such
consequence that I would not have you careless of it, though you may be
lifted to heaven in prayer, because while on earth nothing is more needful
than humility. Therefore, I repeat, not only a good way, but the best of all
ways, is to endeavour to enter first by the room where humility is
practised, which is far better than at once rushing on to the others. This
is the right road;--if we know how easy and safe it is to walk by it, why ask
for wings with which to fly? Let us rather try to learn how to advance
quickly. I believe we shall never learn to know ourselves except by
endeavouring to know God, for, beholding His greatness we are struck by our
own baseness, His purity shows our foulness, and by meditating on His
humility we find how very far we are from being humble.
11. Two advantages are gained by this practice. First, it is clear that
white looks far whiter when placed near something black, and on the
contrary, black never looks so dark as when seen beside something white.
Secondly, our understanding and will become more noble and capable of good
in every way when we turn from ourselves to God: it is very injurious never
to raise our minds above the mire of our own faults. I described how murky
and fetid are the streams that spring from the source of a soul in mortal
sin. [55] Thus (although the case is not really the same, God forbid! this
is only a comparison), while we are continually absorbed in contemplating
the weakness of our earthly nature, the springs of our anions will never
flow free from the mire of timid, weak, and cowardly thoughts, such as: 'I
wonder whether people are noticing me or not! If I follow this course, will
harm come to me? Dare I begin this work? Would it not be presumptuous? Is it
right for any one as faulty as myself to speak on sublime spiritual
subjects? [56] Will not people think too well of me, if I make myself
singular? Extremes are bad, even in virtue; sinful as I am I shall only fall
the lower. Perhaps I shall fail and be a source of scandal to good people;
such a person as I am has no need of peculiarities.'
12. Alas, my daughters, what loss the devil must have caused to many a soul
by such thoughts as these! It thinks such ideas and many others of the same
sort I could mention arise from humility. This comes from not understanding
our own nature; self-knowledge becomes so warped that, unless we take our
thoughts off ourselves, I am not surprised that these and many worse fears
should threaten us. Therefore I maintain, my daughters, that we should fix
our eyes on Christ our only good, and on His saints; there we shall learn
true humility, and our minds will be ennobled, so that self-knowledge will
not make us base and cowardly. Although only the first, this mansion
contains great riches and such treasures that if the soul only manages to
elude the reptiles dwelling here, it cannot fail to advance farther.
Terrible are the wiles and strata-gems the devil uses to hinder people from
realizing their weakness and detecting his snares.
13. From personal experience I could give you much information as to what
happens in these first mansions. I will only say that you must not imagine
there are only a few, but a number of rooms, for souls enter them by many
different ways, and always with a good intention. The devil is so angry at
this that he keeps legions of evil spirits hidden in each room to stop the
progress of Christians, whom, being ignorant of this, he entraps in a
thousand ways. He cannot so easily deceive souls which dwell nearer to the
King as he can beginners still absorbed in the world, immersed in its
pleasures, and eager for its honours and distinctions. As the vassals of
their souls, the senses and powers bestowed on them by God, are weak, such
people are easily vanquished, although desirous not to offend God.
14. Those conscious of being in this state must as often as possible have
recourse to His Majesty, taking His Blessed Mother and the saints for their
advocates to do battle for them, because we creatures possess little
strength for self-defence. Indeed in every state of life all our help must
come from God; may He in His mercy grant it us, Amen! What a miserable life
we lead! As I have spoken more fully in other writings [57] on the ill
that results from ignoring the need of humility and self-knowledge, I will
treat no more about it here, my daughters, although it is of the first
importance. God grant that what I have said may be useful to you.
15 You must notice that the light which comes from the King's palace hardly
shines at all in these first mansions; although not as gloomy and black as
the soul in mortal sin, yet they are in semi-darkness, and their inhabitants
see scarcely anything. I cannot explain myself; I do not mean that this is
the fault of the mansions themselves, but that the number of snakes, vipers,
and venomous reptiles from outside the castle prevent souls entering them
from seeing the light. They resemble a person entering a chamber full of
brilliant sunshine, with eyes clogged and half closed with dust. Though the
room itself is light, he cannot see because of his self-imposed impediment.
In the same way, these fierce and wild beasts blind the eyes of the
beginner, so that he sees nothing but them.
16. Such, it appears to me, is the soul which, though not in a state of
mortal sin, is so worldly and preoccupied with earthly riches, honours, and
affairs, that as I said, even if it sincerely wishes to enter into itself
and enjoy the beauties of the castle, it is prevented by these distractions
and seems unable to overcome so many obstacles. It is most important to
withdraw from all unnecessary cares and business, as far as compatible with
the duties of one's state of life, in order to enter the second mansion.
This is so essential, that unless done immediately I think it impossible for
any one ever to reach the principal room, or even to remain where he is
without great risk of losing what is already gained; otherwise, although he
is inside the castle, he will find it impossible to avoid being bitten some
time or other by some of the very venomous creatures surrounding him.
17. What then would become of a religious like ourselves, my daughters, if,
after having escaped from all these impediments, and having entered much
farther into the more secret mansion, she should, by her own fault, return
to all this turmoil? Through her sins, many other people on whom God had
bestowed great graces would culpably relapse into their wretched state. In
our convents we are free from these exterior evils; please God our minds may
be as free from them, and may He deliver us from such ills.
18. Do not trouble yourselves, my daughters, with cares which do not concern
you. You must notice that the struggle with the demons continues through
nearly all the mansions of this castle. True, in some of them, the guards,
which, as I explained, are the powers of the soul, have strength for the
combat, but we must be keenly on the watch against the devils's arts, lest
he deceive us in the form of an angel of light. He creeps in gradually, in
numberless ways, and does us much harm, though we do not discover it until
too late. [58]
19. As I said elsewhere, [59] he works like a file, secretly and silently
wearing its way: I will give you some examples to show how he begins his
wiles. For instance: a nun has such a longing for penance as to feel no
peace unless she is tormenting herself in some way. [60] This is good in
itself; but suppose that the Prioress has forbidden her to practise any
mortifications without special leave, and the sister thinking that, in such
a meritorious cause, she may venture to disobey, secretly leads such a life
that she loses her health and cannot even fulfil the requirements of her
rule--you see how this show of good ends. Another nun is very zealous about
religious perfection; this is very right, but may cause her to think every
small fault she sees in her sisters a serious crime, and to watch constantly
whether they do anything wrong, that she may run to the Prioress to accuse
them of it. At the same time, may be she never notices her own shortcomings
because of her great zeal about other people's religious observance, while
perhaps her sisters, not seeing her intention but only knowing of the watch
she keeps on them, do not take her behaviour in good part.
20. The devil's chief aim here is to cool the charity and lessen the mutual
affection of the nuns, which would injure them seriously. Be sure, my
daughters, that true perfection consists in the love of God and our
neighbour, and the better we keep both these commandments, the more perfect
we shall be. The sole object of our Rule and Constitutions is to help us to
observe these two laws.
21. Indiscreet zeal about others must not be indulged in; it may do us much
harm; let each one look to herself. However, as I have spoken fully on this
subject elsewhere, [61] I will not enlarge on it here, and will only beg
you to remember the necessity of this mutual affection. Our souls may lose
their peace and even disturb other people's if we are always criticizing
trivial actions which often are not real defects at all, but we construe
them wrongly through ignorance of their motives. See how much it costs to
attain perfection! Sometimes the devil tempts nuns in this way about the
Prioress, which is still more dangerous. Great prudence is then required,
for if she disobeys the Rule or Constitutions the matter must not always be
overlooked, but should be mentioned to her; [62] if, after this, she does
not amend, the Superior of the Order should be informed of it. It is true
charity to speak in this case, as it would be if we saw our sisters commit a
grave fault; to keep silence for fear that speech would be a temptation
against charity, would be that very temptation itself. [63]
22. However, I must warn you seriously not to talk to each other about such
things, lest the devil deceive you. He would gain greatly by your doing so,
because it would lead to the habit of detraction; rather, as I said, state
the matter to those whose duty it is to remedy it. Thank God our custom here
of keeping almost perpetual silence gives little opportunity for such
conversations, still, it is well to stand ever on our guard.
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[46] Life, ch. viii. 31; ch. xl. 15.
[47] Ps. i. 3: 'Et erit tamquam lignum quod plantatum eat secus decursus
aquarum.'
[48] Way of Perf. ch. xxviii. 9.
[49] In this as in most other cases when the Saint speaks of 'a person she
knows,' she means herself. Life, ch. xl, 15.
[50] cxxvi. 1: 'Nisi Dominus custodierit civitatem, frustra vigilat qui
custodit eam.'
[51] Life, ch. viii. 33; ch. xl. 15, 16.
[52] Life, ch. x. 2 sqq. Constitut. 2, 6.
[53] Way of Perf.. ch. xxviii. 1.
[54] The palmito here referred to is not a palm, but a shrub about four feet
high and very dense with leaves, resembling palm leaves. The poorer classes
and principally children dig it up by the roots, which they peel of its many
layers until a sort of kernel is disclosed, which is eaten, not without
relish, and is somewhat like a filbert in taste. See St. John of the Cross,
Accent of Mount Carmel, bk. ii. ch, xiv, 3.
[55] Supra, -º 3.
[56] Life, ch. viii. 6, x. 4, xxiii. 3-5. Way of Perf. ch. ix. 1.
[57] Life ch. xiii. 23. Way of Perf. ch. x. 4. Castle, M. iii. ch. ii. 8.
Concep. ch. ii. 20. Const. 21.
[58] Life ch. i. 23.
[59] No doubt the Saint often used this excellent comparison in her verbal
instructions, but it occurs nowhere else in her writings.
[60] Way of Perf. ch. x. 5; xxxix. 4; Rel. iii. 12.
[61] The Saint must frequently have spoken on the subject, but she never
treated it more fully than in this place. Way of Perf. ch. xii. 7. Life, ch.
xiii. 11, 14 sqq. Visitation of convents.
[62] Way of Perfection, ch. ii. 3. Visit. 20-22, 34, 36.
[63] 'It is terrible to think what harm a Prioress can do! For although the
Sisters witness things which scandalize them (of which there are plenty
here!), yet they think it would be sinning against obedience to see any harm
in them.' (Letter to Father Gracian, written at Malagon at the beginning of
December, 5579. Letters, Vol. III.)
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