ONLY CHAPTER

TREATS OF THE GREAT IMPORTANCE OF PERSEVERANCE IN ORDER TO ENTER THE LAST

MANSIONS, AND OF THE FIERCE WAR THE DEVIL WAGES AGAINST US. HOW ESSENTIAL IT

IS TO TAKE THE RIGHT PATH FROM THE VERY COMMENCEMENT OF OUR JOURNEY. A

METHOD OF ACTION WHICH HAS PROVED VERY EFFICACIOUS.

1. Souls in the second mansions. 2. Their state. 3. Their sufferings. 4.

They cannot get rid of their imperfections. 5. How God calls these souls. 6.

Perseverance is essential. 7. Temptations of the devil. 8. Delusion of

earthly joys. 9. God alone to be loved. 10. Reasons for continuing the

journey. 11. War fare of the devil. 12. Importance of choice of friends. 13.

Valour required. 14. Presumption of expecting spiritual consolations at

first. 15. In the Cross is strength. 16. Our falls should raise us higher.

17. Confidence and perseverance. 18. Recollection. 19. Why we must practise

prayer. 20. Meditation kindles love.

1. Now let us consider which are the souls that enter the second mansions,

and what they do there: I do not wish to enlarge on this subject, having

already treated it very fully elsewhere, [64] for I could not avoid

repeating myself, as my memory is very bad. If I could state my ideas in

another form they would not weary you, for we never tire of reading books on

this subject, numerous as they are. 2. In this part of the castle are found

souls which. have begun to practise prayer; they realize the importance of

their not remaining in the first mansions, yet often lack determination to

quit their present condition by avoiding occasions of sin, which is a very

perilous state to be in.

3. However, it is a great grace that they should sometimes make good their

escape from the vipers and poisonous creatures around them and should

understand the need of avoiding them. In some way these souls suffer a great

deal more than those in the first mansions, although not in such danger, as

they begin to understand their peril and there are great hopes of their

entering farther into the castle. I say that they suffer a great deal more,

for those in an earlier stage are like deaf-mutes and are not so distressed

at being unable to speak, while the others, who can hear but cannot talk,

find it much harder. At the same time, it is better not to be deaf, and a

decided advantage to hear what is said to us.

4. These souls hear our Lord calling them, for as they approach nearer to

where His Majesty dwells He proves a loving Neighbour, though they may still

be engaged in the amusements and business, the pleasures and vanities of

this world. While in this state we continually fall into sin and rise again,

for the creatures amongst whom we dwell are so venomous, so vicious, and so

dangerous, that it is almost impossible to avoid being tripped up by them.

Yet such are the pity and compassion of this Lord of ours, so desirous is He

that we should seek Him and enjoy His company, that in one way or another He

never ceases calling us to Him. So sweet is His voice, that the poor soul is

disconsolate at being unable to follow His bidding at once, and therefore,

as I said, suffers more than if it could not hear Him.

5. I do not mean that divine communications and inspirations received in

this mansion are the same as those I shall describe later on; God here

speaks to souls through words uttered by pious people, by sermons or good

books, and in many other such ways. Sometimes He calls souls by means of

sickness or troubles, or by some truth He teaches them during prayer, for

tepid as they may be in seeking Him, yet God holds them very dear.

6. Do not think lightly, sisters, of this first grace, nor be downcast if

you have not responded immediately to Our Lord's voice, for His Majesty is

willing to wait for us many a day and even many a year, especially when He

sees perseverance and good desires in our hearts. Perseverance is the first

essential; with this we are sure to profit greatly. However, the devils now

fiercely assault the soul in a thousand different ways: it suffers more than

ever, because formerly it was mute and deaf, or at least could hear very

little, and offered but feeble resistance, like one who has almost lost all

hope of victory.

7. Here, however, the understanding being more vigilant and the powers more

on the alert, we cannot avoid hearing the fighting and cannonading around

us. For now the devils set on us the reptiles, that is to say, thoughts

about the world and its joys which they picture as unending; they remind us

of the high esteem men held us in, of our friends and relations; they tell

us how the penances which souls in this mansion always begin to wish to

perform would injure our health: in fine, the evil spirits place a thousand

impediments in the way.

8. O Jesus! What turmoil the devils cause in the poor soul! How unhappy it

feels, not knowing whether to go forward or to return to the first mansion!

On the other hand, reason shows it the delusion of overrating worldly

things, while faith teaches what alone can satisfy its cravings. Memory

reminds the soul how all earthly joys end, recalling the death of those who

lived at ease; how some died suddenly and were soon forgotten, how others,

once so prosperous, are now buried beneath the ground and men pass by the

graves where they lie, the prey of worms, [65] while the mind recalls many

other such incidents.

9. The will inclines to love Our Lord and longs to make some return to Him

Who is so amiable, and Who has given so many proofs of His love, especially

by His constant presence with the soul, which this faithful Lover never

quits, ever accompanying it and giving it life and being. The understanding

aids by showing that however many years life might last, no one could ever

wish for a better friend than God; that the world is full of falsehood, and

that the worldly pleasures pictured by the devil to the mind were but

troubles and cares and annoyances in disguise.

10. Reason convinces the soul that as outside its interior castle are found

neither peace nor security, it should cease to seek another home abroad, its

own being full of riches that it can enjoy at will. Besides, it is not every

one who, like itself, possesses all he needs within his own dwelling, and

above all, such a Host, Who will give it all it can desire, unless, like the

prodigal son, it chooses to go astray and feed with the swine. [66] Surely

these arguments are strong enough to defeat the devil's wiles! But, O my

God, how the force of worldly habits and the example of others who practise

them ruin everything! Our faith is so dead that we trust less to its

teaching than to what is visible, though, indeed, we see that worldly lives

bring nothing but unhappiness. All this results from those venomous thoughts

I described, which, unless we are very careful, will deform the soul as the

sting of a viper poisons and swells the body.

11. When this happens, great care is evidently needed to cure it, and only

God's signal mercy prevents its resulting in death. Indeed, the soul passes

through severe trials at this time, especially when the devil perceives from

a person's character and behaviour that she is likely to make very great

progress, for then all hell will league together to force her to turn back.

O my Lord! what need there is here that, by Thy mercy, Thou shouldst prevent

the soul from being deluded into forsaking the good begun! Enlighten it to

see that its welfare consists in perseverance in the right way, and in the

withdrawing from bad company.

12. It is of the utmost importance for the beginner to associate with those

who lead a spiritual life, [67] and not only with those in the same

mansion as herself, but with others who have travelled farther into the

castle, who will aid her greatly and draw her to join them. The soul should

firmly resolve never to submit to defeat, for if the devil sees it staunchly

determined to lose life and comfort and all that he can offer, rather than

return to the first mansion, he will the sooner leave it alone.

13. Let the Christian be valiant; let him not be like those who lay down to

drink from the brook when they went to battle (I do not remember when). [68]

Let him resolve to go forth to combat with the host of demons, and be

convinced that there is no better weapon than the cross. I have already

said, [69] yet it is of such importance that I repeat it here: let no one

think on starting of the reward to be reaped: this would be a very ignoble

way of commencing such a large and stately building. If built on sand it

would soon fall down. [70] Souls who acted thus would continually suffer

from discouragement and temptations, for in these mansions no manna rains;

[71] farther on, the soul is pleased with all that comes, because it

desires nothing but what God wills.

14. What a farce it is! Here are we, with a thousand obstacles, drawbacks,

and imperfections within ourselves, our virtues so newly born that they have

scarcely the strength to act (and God grant that they exist at all!) yet we

are not ashamed to expect sweetness in prayer and to complain of feeling

dryness. [72]

15. Do not act thus, sisters; embrace the cross your Spouse bore on His

shoulders; know that your motto should be: 'Most happy she who suffers most

if it be for Christ!' [73] All else should be looked upon as secondary: if

our Lord give it you, render Him grateful thanks. You may imagine you would

be resolute in enduring external trials if God gave you interior

consolations: His Majesty knows best what is good for us; it is not for us

to advise Him how to treat us, for He has the right to tell us that we know

not what we ask. [74] Remember, it is of the greatest importance--the sole

aim of one beginning to practise prayer should be to endure trials, and to

resolve and strive to the utmost of her power to conform her own will to the

will of God. [75] Be certain that in this consists all the greatest

perfection to be attained in the spiritual life, as I will explain later.

She who practises this most perfectly will receive from God the highest

reward and is the farthest advanced on the right road. Do not imagine that

we have need of a cabalistic formula or any other occult or mysterious thing

to attain it our whole welfare consists in doing the will of God. If we

start with the false principle of wishing God to follow our will and to lead

us in the way we think best, upon what firm foundation can this spiritual

edifice rest?

16. Let us endeavour to do our best: beware of the poisonous reptiles--that

is to say, the bad thoughts and aridities which are often permitted by God

to assail and torment us so that we cannot repel them. Indeed, perchance we

feel their sting! He allows this to teach us to be more on our guard in the

future and to see whether we grieve much at offending Him. Therefore if you

occasionally lapse into sin, do not lose heart and cease trying to advance,

for God will draw good even out of our falls, like the merchant who sells

theriac, who first takes poison, then the theriac, to prove the power of his

elixir. [76] This combat would suffice to teach us to amend our habits if

we realized our failings in no other way, and would show us the injury we

receive from a life of dissipation. Can any evil be greater than that we

find at home? What peace can we hope to find elsewhere, if we have none

within us? What friends or kindred can be so close and intimate as the

powers of our soul, which, whether we will or no, must ever bear us company?

These seem to wage war on us as if they knew the harm our vices had wrought

them. 'Peace, peace be unto you,' my sisters, as our Lord said, and many a

time proclaimed to His Apostles. [77] Believe me, if we neither possess

nor strive to obtain this peace at home, we shall never find it abroad.

17. By the blood which our Lord shed for us, I implore those who have not

yet begun to enter into themselves, to stop this warfare: I beg those

already started in the right path, not to let the combat turn them back from

it. Let them reflect that a relapse is worse than a fall, and see what ruin

it would bring. They should confide in God's mercy, trusting nothing in

themselves; then they will see how His Majesty will lead them from one

mansion to another, and will set them in a place where these wild beasts can

no more touch or annoy them, but will be entirely at their mercy and merely

objects of ridicule. Then, even in this life, they will enjoy a far greater

happiness than they are able even to desire.

18. As I said at the beginning of this work, I have explained elsewhere [78]

how you should behave when the devil thus disturbs you. I also told you

that the habit of recollection is not to be gained by force of arms, but

with calmness, which will enable you to practise it for a longer space of

time. [79] I will say no more now, except that I think it very helpful for

those of you who are beginners to consult persons experienced in such

matters, lest you imagine that you are injuring yourselves by leaving your

prayer to perform any necessary duties. This is not the case; our Lord will

direct such things to our profit, although we may have no one to counsel us.

[80] The only remedy for having given up a habit of recollection is to

recommence it, otherwise the soul will continue to lose it more and more

every day, and God grant it may realize its danger.

19. You may think, that if it is so very injurious to desist, it would have

been better never to have begun, and to have remained outside the castle.

But, as I began by saying, and as God Himself declares: 'He that loves

danger shall perish by it,' [81] and the door by which we must enter this

castle is prayer. Remember, we must get to heaven, and it would be madness

to think we could do so without sometimes retiring into our souls so as to

know ourselves, or thinking of our failings and of what we owe to God, or

frequently imploring His mercy. Our Lord also says, 'No man cometh to the

Father but by Me' [82] (I am not sure whether this quotation is correct,

but I think so), and, 'He that seeth Me seeth the Father also.' [83]

20. If we never look up at Him and reflect on what we owe Him for having

died for us, I do not understand how we can know Him, or perform good deeds

in His service. What value is there in faith without works? and what are

they worth if they are not united to the merits of Jesus Christ, our only

good? What would incite us to love our Lord unless we thought of Him? May He

give us grace to understand how much we cost Him; that 'the servant is not

above his lord' [84] ; that we must toil for Him if we would enjoy His

glory; and prayer is a necessity to prevent us from constantly falling into

temptation. [85]

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[64] Life, ch. xi-xiii. Way of Perf. ch. xx.-xxix.

[65] 'How many, thinking to live long, have been deceived and unexpectedly

have been snatched away! How often hast thou heard that such a one was slain

by the sword; another drowned; another, falling from on high, broke his

neck; this man died at the table; that other came to his death while he was

at play. . . . Thus death is the end of all; and man's life passeth suddenly

like a shadow' (Imitation, bk. 1. ch. xxiii. 7). The edition of the

Imitation known to St. Teresa under the title of Contemptus Mundi was

translated by Luis de Granada, printed at Seville in 1536, at Lisbon in

1542, and at Alcal+í in 1548. See Life, ch. ix. 21, note.

[66] St. Luke xv. 16: 'Et cupiebat implere ventrem suum de siliquis quas

porci manducabant.'

[67] Life, ch. vii. 33-37; xvi. 1 2; XXX. 6. Way of Perfection, ch. vi. 1;

Vii. 4.

[68] With Gedeon. Jud. vii. 5: 'Qui lingua lambuerint aquas, sicut solent

canes lambere, separabis eos seorsum.'

[69] Life, ch. xi 16.

[70] St. Matt. vii. 26, 27: 'Qui +ªdificavit domum suam super arenam . . . et

fuit ruina illius magna.'

[71] Ps. lxxvii. 24: 'Pluit illis manna ad manducandum.' Way of Perf. ch. x.

4.

[72] Life, ch. xii. 5.

[73] Way of Perf. ch. xvii. 6; xxiii. 1.

[74] St. Matt. xx. 22: 'Nescitis quid petatis.'

[75] Way of Perf. ch. xvi. 2. Found. ch. v. 2, 3. Life, ch. iv. II; xi. 20.

[76] A drug greatly in vogue until recent times. It was composed of all the

essences supposed to contain life-giving and life-preserving qualities of

animals and plants.

[77] St. Luke xxiv. 36. St. John xx. 19.

[78] Life, ch. xi. and xix. 8. Way of Perfection, ch. xxiii. 3.

[79] Way of Perf. ch. xix. 3.

[80] Way of Perf. ch. xxiii. 3.

[81] Ecclus. iii. 27: 'Qui amat periculum, in illo peribit.'

[82] St. John xiv. 6: 'Nemo venit ad Patrem, nisi per Me.'

[83] St. John xiv. 9. 'Qui videt me, videt et Patrem.'

[84] St. Matt. x. 24: 'Nec servus super dominum suum.'

[85] St. Matt. xxvi. 41: 'Orate ut non intretis in tentationem.'

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