CHAPTER II.

CONTINUES THE SAME SUBJECT: EXPLAINS THE PRAYER OF UNION BY A DELICATE

COMPARISON AND SPEAKS OF THE EFFECTS IT LEAVES UPON THE SOUL. THIS CHAPTER

SHOULD RECEIVE GREAT ATTENTION.

1. The soul compared to a butterfly. 2. The grandeurs of creation. 3. Symbol

of the soul and the silkworm. 4. Preparation of the soul for God's

indwelling. 5. Mystic death of the silkworm. 6. Effects of divine union. 7.

Increase of fervour and detachment. 8. Trials succeeding the prayer of

union. 9. Longing for death and zeal for God's honour. 10. This zeal

supernatural. 11. God alone works this grace. 12. The same zeal as that felt

by our Lord on earth. 13. Christ's keenest suffering.

1. You may imagine that there is no more left to be described of the

contents of this mansion, but a great deal remains to be told, for as I

said, it contains favours of various degrees. I think there is nothing to

add about the prayer of union, but when the soul on which God bestows this

grace disposes itself for their reception, I could tell you much about the

marvels our Lord works in it. I will describe some of them in my own way,

also the state in which they leave the soul, and will use a suitable

comparison to elucidate the matter, explaining that though we can take no

active part in this work of God within us, [173] yet we may do much to

prepare ourselves to receive this grace. You have heard how wonderfully silk

is made--in a way such as God alone could plan--how it all comes from an egg

resembling a tiny pepper-corn. Not having seen it myself, I only know of it

by hearsay, so if the facts are inaccurate the fault will not be mine. When,

in the warm weather, the mulberry trees come into leaf, the little egg which

was lifeless before its food was ready, begins to live. The caterpillar

nourishes itself upon the mulberry leaves until, when it has grown large,

people place near it small twigs upon which, of its own accord, it spins

silk from its tiny mouth until it has made a narrow little cocoon in which

it buries itself. Then this large and ugly worm leaves the cocoon as a

lovely little white butterfly.

2. If we had not seen this but had only heard of it as an old legend, who

could believe it? Could we persuade ourselves that insects so utterly

without the use of reason as a silkworm or a bee would work with such

industry and skill in our service that the poor little silkworm loses its

life over the task? This would suffice for a short meditation, sisters,

without my adding more, for you may learn from it the wonders and the wisdom

of God. How if we knew the properties of all things? It is most profitable

to ponder over the grandeurs of creation and to exult in being the brides of

such a wise and mighty King.

3. Let us return to our subject. The silkworm symbolizes the soul which

begins to live when, kindled by the Holy Spirit, it commences using the

ordinary aids given by God to all, and applies the remedies left by Him in

His Church, such as regular confession, religious hooks, and sermons; these

are the cure for a soul dead in its negligence and sins and liable to fall

into temptation. Then it comes to life and continues nourishing itself on

this food and on devout meditation until it has attained full vigour, which

is the essential point, for I attach no importance to the rest. When the

silkworm is full-grown as I told you in the first part of this chapter, it

begins to spin silk and to build the house wherein it must die. By this

house, when speaking of the soul, I mean Christ. I think I read or heard

somewhere, either that our life is hid in Christ, or in God (which means the

same thing) or that Christ is our life. [174] It makes little difference

to my meaning which of these quotations is correct.

4. This shows, my daughters, how much, by God's grace, we can do, by

preparing this home for ourselves, towards making Him our dwelling-place as

He is in the prayer of union. You will suppose that I mean we can take away

from or add something to God when I say that He is our home, and that we can

make this home and dwell in it by our own power. Indeed we can: though we

can neither deprive God of anything nor add aught to Him, yet we can take

away from and add to ourselves, like the silkworms. The little we can do

will hardly have been accomplished when this insignificant work of ours,

which amounts to nothing at all, will be united by God to His greatness and

thus enhanced with such immense value that our Lord Himself will be the

reward of our toil. Although He has had the greatest share in it, He will

join our trifling pains to the bitter sufferings He endured for us and make

them one.

5. Forward then, my daughters! hasten over your work and build the little

cocoon. Let us renounce self-love and self-will, [175] care for nothing

earthly, do penance, pray, mortify ourselves, be obedient, and perform all

the other good works of which you know. Act up to your light; you have been

taught your duties. Die! die as the silkworm does when it has fulfilled the

office of its creation, and you will see God and be immersed in His

greatness, as the little silkworm is enveloped in its cocoon. Understand

that when I say 'you will see God,' I mean in the manner described, in which

He manifests Himself in this kind of union.

6. Now let us see what becomes of the 'silkworm,' for all I have been saying

leads to this. As soon as, by means of this prayer, the soul has become

entirely dead to the world, it comes forth like a lovely little white

butterfly! [176] Oh, how great God is! How beautiful is the soul after

having been immersed in God's grandeur and united closely to Him for but a

short time! Indeed, I do not think it is ever as long as half an hour. [177]

Truly, the spirit does not recognize itself, being as different from what

it was as is the white butterfly from the repulsive caterpillar. It does not

know how it can have merited so great a good, or rather, whence this grace

came [178] which it well knows it merits not. The soul desires to praise

our Lord God and longs to sacrifice itself and die a thousand deaths for

Him. It feels an unconquerable desire for great crosses and would like to

perform the most severe penances; it sighs for solitude and would have all

men know God, while it is bitterly grieved at seeing them offend Him. These

matters will be described more fully in the next mansion; there they are of

the same nature, yet in a more advanced state the effects are far stronger,

because, as I told you, if; after the soul has received these favours, it

strives to make still farther progress, it will experience great things. Oh,

to see the restlessness of this charming little butterfly, although never in

its life has it been more tranquil and at peace! May God be praised! It

knows not where to stay nor take its rest; everything on earth disgusts it

after what it has experienced, particularly when God has often given it this

wine which leaves fresh graces behind it at every draught.

7. It despises the work it did while yet a caterpillar--the slow weaving of

its cocoon thread by thread--its wings have grown and it can fly; could it be

content to crawl? All that it can do for God seems nothing to the soul

compared with its desire. It no longer wonders at what the saints bore for

Him, knowing by experience how our Lord aids and transforms the soul until

it no longer seems the same in character and appearance. Formerly it feared

penance, now it is strong: it wanted courage to forsake relations, friends,

or possessions: neither its actions, its resolutions, nor separation from

those it loved could detach the soul, but rather seemed to increase its

fondness. Now it finds even their rightful claims a burden, [179] fearing

contact with them lest it should offend God. It wearies of everything,

realizing that no true rest can be found in creatures.

8. I seem to have enlarged on this subject, yet far more might be said about

it; those who have received this favour will think I have treated it too

briefly. No wonder this pretty butterfly, estranged from earthly things,

seeks repose elsewhere. Where can the poor little creature go? It cannot

return to whence it came, for as I told you, that is not in the soul's

power, do what it will, but depends upon God's pleasure. Alas, what fresh

trials begin to afflict the mind! Who would expect this after such a sublime

grace? [180] In fact in one way or another we must carry the cross all our

lives. If people told me that ever since attaining to the prayer of union

they had enjoyed constant peace and consolation, I should reply that they

could never have reached that state, but that, at the most, if they had

arrived as far as the last mansion, their emotion must have been some

spiritual satisfaction joined to physical debility. It might even have been

a false sweetness caused by the devil, who gives peace for a time only to

wage far fiercer war later on. I do not mean that those who reach this stage

possess no peace; they do so in a very high degree, for their sorrows,

though extremely severe, are so beneficial and proceed from so good a source

as to procure both peace and happiness.

9. Discontent with this world gives such a painful longing to quit it that,

if the heart finds comfort, it is solely from the thought that God wishes it

to remain here in banishment. Even this is not enough to reconcile it to

fate, for after all the gifts received, it is not yet so entirely

surrendered to the will of God as it afterwards becomes. Here, although

conformed to His will, the soul feels an unconquerable reluctance to submit,

for our Lord has not given it higher grace. During prayer this grief breaks

forth in floods of tears, probably from the great pain felt at seeing God

offended and at thinking how many souls, both heretics and heathens, are

lost eternally, and keenest grief of all, Christians also! The soul realizes

the greatness of God's mercy and knows that however wicked men are, they may

still repent and be saved; yet it fears that many precipitate themselves

into hell.

10. Oh, infinite greatness of God! A few years ago--indeed, perhaps but a few

days--this soul thought of nothing but itself. Who has made it feel such

tormenting cares? If we tried for many years to obtain such sorrow by means

of meditation, we could not succeed.

11. God help me! If for long days and years I considered how great a wrong

it is that God should be offended, and that lost souls are His children and

my brethren; if I pondered over the dangers of this world and how blessed it

would be to leave this wretched life, would not that suffice? No, daughters,

the pain would not be the same. for this, by the help of God, we can obtain

by such meditation; but it does not seem to penetrate the very depths of our

being like the other which appears to cut the soul to pieces and grind it to

powder through no action--even sometimes with no wish--of its own. What is

this sorrow, then? Whence does it come? I will tell you. Have you not heard

(I quoted the words to you just now, but did not apply to them this meaning)

[181] how the Bride says that God 'brought her into the cellar of wine and

set in order charity in her'? [182] This is what happens here. The soul

has so entirely yielded itself into His hands and is so subdued by love for

Him that it knows or cares for nothing but that God should dispose of it

according to His will. I believe that He only bestows this grace on those He

takes entirely for His own. He desires that, without knowing how, the spirit

should come forth stamped with His seal for indeed it does no more than does

the wax when impressed with the signet. It does not mould itself but need

only be in a fit condition--soft and pliable; even then it does not soften

itself but must merely remain still and submit to the impression.

12. How good Thou art, O God! All is done for us by Thee, Who dost but ask

us to give our wills to Thee that we may be plastic as wax in Thy hands. You

see, sisters, what God does to this soul so that it may know that it is His.

He gives it something of His own--that which His Son possessed when living on

earth--He could bestow on greater gift on us. Who could ever have longed more

eagerly to leave this life than did Christ? As He said at the Last Supper:

'With desire have I desired' [183] this. O Lord! does not that bitter

death Thou art to undergo present itself before Thine eyes in all its pain

and horror? 'No, for My ardent love and My desire to save souls are

immeasurably stronger than the torments. This deeper sorrow I have suffered

and still suffer while living here on earth, makes other pain seem as

nothing in comparison.'

13. I have often meditated on this and I know that the torture a friend of

mine [184] has felt, and still feels, at seeing our Lord sinned against is

so unbearable that she would far rather die than continue in such anguish.

Then I thought that if a soul whose charity is so weak compared to that of

Christ--indeed, in comparison with His this charity might be said not to

exist--experiences this insufferable grief, what must have been the feelings

of our Lord Jesus Christ and what must His life have been? for all things

were present before His eyes and He was the constant witness of the great

offences committed against His Father. I believe without doubt that this

pained Him far more than His most sacred Passion. There, at least, He found

the end of all His trials, while His agony was allayed by the consolation of

gaining our salvation through His death and of proving how He loved His

Father by suffering for Him. Thus, people who, urged by fervent love,

perform great penances hardly feel them but want to do still more and count

even that as little. What, then, must His Majesty have felt at thus publicly

manifesting His perfect obedience to His Father and His love for His

brethren? What joy to suffer in doing God's will! Yet I think the constant

sight of the many sins committed against God and of the numberless souls on

their way to hell must have caused Him such anguish that, had He not been

more than man, one day of such torment would have destroyed not only His

life but many more lives, had they been His.

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[173] Way of Perf. ch. xxv. 3.

[174] Col. iii. 3: 'Vita vestra est abscondita cum Christo in Deo.' Gal. ii.

w: 'Vivo autem, jam on ego; vivit vero in me Christus.'

[175] Way of Perf. ch. i. i 1.

[176] St. Teresa must have been thinking of this simile when she chose

'butterflies' as the pseudonym for her nuns in her letters at the time when

she was obliged to be cautious on account of the troubles of the Reform.

[177] Life, ch. xviii. 16.

[178] Life, ch. xviii. 5-7.

[179] Rel. ix, 11.

[180] Way of Perf. ch. xviii. 1-4. Castle, M. vi ch. i. 3, sqq. M. vii. ch.

iv. 7.

[181] Fifth Mansions, ch. i. 10.

[182] Cant. ii. 4. 'Introduxit me in cellam vinariam, ordinavit in me

caritatem.'

[183] St. Luke xxii. 15: 'Desiderio desideravi hoc pascha manducare

vobiscum, antequam patiar.'

[184] This friend is, of course, St. Teresa herself. See Life, ch. xiii. 14;

xxxii. 9. Way of Perf. ch. i. 3. Castle, M. vii. ch. i. 5, 6. Excl. x. 9.

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