CHAPTER IV.

TREATS OF HOW GOD SUSPENDS THE SOUL IN PRAYER BY A TRANCE, ECSTASY OR

RAPTURE, WHICH I BELIEVE ARE ALL THE SAME THING. GREAT COURAGE REQUIRED TO

RECEIVE EXTRAORDINARY FAVOURS FROM HIS MAJESTY.

1. Courage required by the soul for the divine espousals. 2. Raptures. 3.

Rapture caused by the spark of love. 4. The powers and senses absorbed. 5.

Mysteries revealed during ecstasies. 6. These mysteries are unspeakable. 7.

Moses and the burning bush. 8. Simile of the museum. 9. St. Teresa's visit

to the Duchess of Alva. 10. Joy of the soul during raptures. 11. No

imaginary vision. 12. True and false raptures. 13. Revelations of future

bliss. 14. The soul's preparation. 15. The soul blinded by its faults. 16.

God ready to give these graces to all. 17. Faculties lost during ecstasy.

18. Spiritual inebriation. 19. Fervour and love of suffering left in the

soul. 20. Scandal caused to spectators by such favours. 21. Our Lord's

predilection for such a soul. 22. Illusionary raptures.

1. WHAT rest can the poor little butterfly find, with all the trials I have

told you of and many more? They serve to make her desire the Bride-groom

more ardently. His Majesty, well aware of our weakness, fortifies her by

these and other means in order that she may obtain courage for union with a

Lord so great and may take Him for her Spouse. Perhaps you will laugh and

think I am talking foolishly: there can be no call for courage here; there

is no woman, however low her class, who would not dare to wed a king. So I

think, were he an earthly monarch, but there is need of more fortitude than

you suppose in order to espouse the King of heaven. [266] Our nature

appears too timid and base for anything so high; without doubt, unless God

gave us the grace it would be impossible for us, however much we might

appreciate its benefits. You will learn how His Majesty ratifies these

espousals; probably this is done when He ravishes the soul by ecstasies,

thus depriving it of its faculties; if the use of these were retained, I

think the sight of its close vicinity to so mighty a Sovereign would

probably deprive the body of life. I am speaking of genuine raptures, not

fancies that come from women's weakness--which so often occur nowadays--making

them imagine everything to be a rapture or an ecstasy. As I think I said,

some are so feebly constituted as to die of a single prayer of quiet. [267]

2. I should like to describe here several kinds of raptures of which I have

learnt from spiritual persons with whom I have discussed the subject, but I

am not sure whether I shall succeed in explaining them as I did elsewhere.

[268] It has been decided that it will not be amiss to repeat what was

said about these and other things that happen in this state, if only that I

may treat of all the mansions contain in proper order.

3. In one sort of rapture the soul, although perhaps not engaged in prayer

at the time, is struck by some word of God which it either remembers or

hears. [269] His Majesty, touched with pity by what He has seen it suffer

for so long past in its longing for Him, appears to increase the spark I

described in the interior of the spirit until it entirely inflames the soul

which rises with new life like a phoenix from the flames. Such a one may

piously believe her sins are now forgiven, [270] supposing that she is in

the disposition and has made use of the means required by the Church. The

soul being thus purified, God unites it to Himself in a way known only to

Him and the spirit, nor does even the latter so understand what happens as

to be able to explain it to others afterwards. Yet the mind had not lost the

use of its faculties, for this ecstasy does not resemble a swoon or a fit in

which nothing either interior or exterior is felt.

4. What I do understand is that the soul has never been more alive to

spiritual things nor so full of light and of knowledge of His Majesty as it

is now. This might seem impossible; if the powers and senses were so

absorbed that we might call them dead, how does the soul understand this

mystery? I cannot tell; perhaps no one but the Creator Himself can say what

passes in these places--I mean this and the following mansions which may be

treated as one, the door leading from one to the other being wide open.

However, as some things in the last rooms are only shown to those who get

thus far, I thought it better to treat the mansions separately.

5. While the soul is in this suspension, our Lord favours it by discovering

to it secrets such as heavenly mysteries and imaginary visions, which admit

of description afterwards because they remain so imprinted on the memory

that it never forgets them. But when the visions are intellectual they are

not thus easily related, some of those received at such a time being so

sublime that it is not fitting for man, while living in this world, to

understand them in a way that can be told, although when the use of the

faculties returns much can be described of what was seen in intellectual

vision. Possibly you do not know what a vision is, especially an

intellectual one. Since I have been bidden by one who has authority, I will

tell you at the proper time. Although seemingly superfluous, it may prove

useful to certain people.

6. 'But,' you will ask me, 'if the very sublime favours our Lord bestows in

this mansion cannot afterwards be remembered, what profit do they bring?'

[271] O daughters! their value cannot be ove ; for though the

recipient is incapable of describing them, they are deeply imprinted in the

centre of the soul and are never forgotten. 'How can they be remembered if

no image is seen and the powers of the soul do not comprehend them?' I, too,

do not understand this, but I know that certain truths of the greatness of

God remain so impressed on the spirit by this favour that, did not faith

teach Who He is and that it is bound to believe He is God, the soul would

henceforth worship Him as such, as did Jacob when he saw the ladder. [272]

Doubtless the Patriarch learnt other secrets he was unable to reveal, for

unless he had received more interior light he could never have discovered

such sublime mysteries merely by watching angels ascending and descending

the steps. I am not certain whether this quotation is correct; although I

have heard the passage, I cannot feel sure of recalling it exactly.

7. Neither was Moses able to relate more than God willed of what he had seen

in the burning bush; [273] but unless the Almighty had clearly revealed

certain mysteries to his soul, causing it to see and know its God was

present, the lawgiver could never have undertaken so many and such great

labours. Such sublime revelations were shown him amidst the thorns of the

bush as to give him the needful courage for his great deeds on behalf of the

Children of Israel. We must not, sisters, search out reasons for

understanding the hidden things of God, but, believing Him to be Almighty,

we should be convinced that such worms as ourselves, with our limited power

of intelligence, are unable to comprehend His wonders. Let us praise Him

fervently for allowing us to understand something of them.

8. I wish I could find some simile for my subject: none seem to suit the

purpose, but I will make use of the following. Imagine that you are in an

apartment--I fancy it is termed camarin (or private museum)--belonging to a

king or a great nobleman, in which are placed numberless kinds of articles

of glass, porcelain, and other things, so arranged that most of them are at

once seen on entering the room.

9. While on a visit to the house of the Duchess of Alva (where at her

request I was bidden by obedience to stay during a journey) [274] I was

taken into such a room. I stood amazed on entering it and wondered what

could be the use of such a jumble of knick-knacks; then I thought that the

sight of so many different things should lead one to praise God. It is

fortunate I saw them, for they offer me a suitable comparison in this case.

Although I was in the room some time, there were so many objects in it that

I forgot what I had seen and could no more remember each object, nor of what

it was made, than if I had never seen it, though I recalled the sight of the

whole collection.

10. Something of this sort occurs when the spirit is very closely united to

God. It is introduced into this mansion of the empyrean heaven which must be

in the centre of our souls for since God resides in them, He must own one of

the mansions. While the soul is in ecstasy, our Lord does not appear to wish

it to apprehend these mysteries and its inebriation of joy in Him suffices

it. But sometimes He is pleased to withdraw it from this rapture when it at

once perceives what the mansion contains. On returning to itself, the mind

can recall what has been seen but is unable to describe it, nor can it, by

its natural abilities, attain to see more of the supernatural than God has

chosen to show it.

11. Do I seem to own that the soul really sees something and that this is an

imaginary vision? I mean nothing of the sort: I am speaking of an

intellectual vision, but being so ignorant and dull I can explain nothing

and am well aware that if anything is rightly stated, it does not come from

myself.

12. I think that if the soul learns no mysteries at any time during

raptures, they are no true raptures but some natural weakness that may occur

to people of delicate constitutions, such as women, when by its strenuous

efforts the spirit overpowers physical nature, and produces stupor, as I

think I said in connection with the prayer of quiet. [275]

13. This is not so in genuine raptures, for then I believe God ravishes the

soul wholly to Himself, as being His very own and His bride, and shows her

some small part of the kingdom she has thus won. However little this may be,

all is great that is in this great God. He will allow of no obstacle from

the powers or the senses but bids that the doors of all the mansions should

be closed at once, only leaving open the one He is in, so that we may enter

it. Blessed be such mercy--well may men be accursed who do not seek to profit

by it, but who forfeit it!

14. O, my sisters! what nothingness is all we have given up, or that we do,

or ever could do for a God who thus wills to communicate Himself to a worm!

If we hope to enjoy this favour even during our mortal life, what are we

doing? Why do we delay? What can repay the loss of the time of a 'Memento'

[276] in searching for this Lord, like the bride through the streets and

squares. [277] Oh, what a mockery is everything in this world that does

not lead towards and help us to attain to this state! Even though all the

earthly pleasures, riches, and happiness that can be imagined could last for

eternity, they would be disappointing and base contrasted with the treasures

which are to be enjoyed for ever--and yet even these are nothing compared

with the possession for our own of the Lord of all treasures in heaven and

earth.

15. Oh, human blindness! When, oh, when shall this dust be taken from our

eyes? Although we think it insufficient to blind us, yet I see some little

motes or grains of dust which, if left to spread, will suffice to harm us

greatly. At least, for the love of God, my sisters, let these faults

convince us of our misery, serving to clear our sight as did the clay the

eyes of the blind man who was cured by the Spouse. [278] Then, realizing

our imperfections, we shall beg Him more fervently to let us benefit by our

defers so as to please Him in all things.

16. I have unconsciously wandered far from my subject: forgive me, sisters.

Believe me, when I come to these wonders of God's greatness (I mean when I

come to speak of them) I cannot but feel keenly grieved at seeing what we

lose by our own fault. It is true that His Majesty grants such favours to

whom He chooses; yet if we sought Him as He seeks us, He would give them to

us all. He only longs for souls on whom He may bestow them, for His gifts do

not diminish His riches.

17. To return to what I was describing. By the commands of the Bridegroom,

the doors of the mansions and even those of the keep and of the whole castle

are closed; for when He intends ravishing the soul He takes away the power

of speech, and although occasionally the other faculties are retained rather

longer, no word can be uttered. [279] Sometimes the person is at once

deprived of all the senses, the hands and body becoming as cold as if the

soul had fled; occasionally no breathing can be detected. [280] This

condition lasts but a short while; I mean in the same degree, [281] for

when this profound suspension diminishes the body seems to come to itself

and gain strength to return again to this death which gives more vigorous

life to the soul.

18. This supreme state of ecstasy never lasts long, but although it ceases,

it leaves the will so inebriated, [282] and the mind so transported out of

itself that for a day, or sometimes for several days, such a person is

incapable of attending to anything but what excites the will to the love of

God; although wide awake enough to this, she seems asleep as regards all

earthly matters.

19. Oh, when the soul wholly returns to itself, how abashed does it feel at

having received this favour and how passionate are its desires of serving

God in any way He asks of it! If the former states of prayer caused the

powerful effects described, what will not such a signal grace as this do?

Such a person wishes she had a thousand lives [283] to spend for God; she

would have all earthly creatures changed into as many tongues to praise Him

on her account. She longs to perform most severe penances, [284] nor do

they cost her much, for the power of her love almost prevents their being

felt. She realizes how little the martyrs suffered during their tortures,

for pain is easy when our Lord thus aids us: therefore such a soul complains

to His Majesty when He gives her no suffering? [285]

20. She considers it a great favour when God sends her this rapture in

secret, for when others see it the shame and confusion she feels are so

great as somewhat to diminish her transport. Knowing the malice of the

world, she fears her ecstasy will not be attributed to its proper cause but

may give rise to rash judgment instead of the praise due for it to God.

Although this pain and distress are unavoidable, they seem to me to show a

certain want of humility, for if she wished to be despised, what would she

care? [286]

21. Our Lord once said to some one who was troubled by such thoughts: 'Do

not be disturbed; people will either praise Me or condemn thee; in either

case thou wilt be the gainer.' [287] I learnt afterwards that she was

greatly encouraged and comforted by this speech; I speak of it in case

others may suffer in the same way. Apparently our Lord would have all men

know that this soul is His own and that none may molest it, for it is all

His. Men are welcome to attack, if they will, the body, the honour, and the

possessions of such a person, for glory will accrue to His Majesty from all

they do; but the soul they may not assail; unless by a most culpable

presumption it withdraws from the protection of its Spouse, He will defend

it against the whole world and against all hell besides.

22. I do not know whether I have succeeded in teaching you what a rapture

is; to explain it fully would, as I said, be impossible. Still I do not

think time has been lost in describing a genuine rapture. The effects in

false raptures are very different. I do not call them 'false' because people

who experience them intentionally deceive others, but because they are

themselves unwittingly deceived. As the signs and effects do not correspond

with this great grace, the favour itself becomes so discredited that

naturally, when our Lord afterwards bestows it on any soul, nobody believes

in it. May He be for ever blessed and praised! Amen, Amen!

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[266] Life, ch. ix. 30.

[267] Castle, M. iv. ch. iii. 11.

[268] Life, ch. xx. passim.

[269] Philippus a SS. Trinitate, l.c. tr. i. disc. iii. art. 3.

[270] Rel. ix. 4. Way of Perf. ch. xix. 8.

[271] Philippus a SS. Trinitate, l.c.

[272] Gen. xxviii. 2.

[273] Exod. 2.

[274] Do+¦a Maria Enriquez, wife of Ferdinand de Toledo, Duke of Alva. This

visit took place in February, 1574, and lasted two days the Saint being then

on her journey from Salamanca to Alva de Tormes. (Found. ch. xxi.)

[275] Castle, M. iv. ch. iii. 2.

[276] The Saint wrote here and elsewhere Memento, and not momenta as is

commonly printed. It refers, of course, to that short interruption at Mass

when the priest makes a Memento of those for whom he intends to pray.

Likewise St. Teresa often speaks of the 'space of a Credo or an Ave Maria'

always implying a very short duration.

[277] Cant. iii. 2: 'Per vicos et plateas qu+ªram quem diligit anima mea.'

[278] St. John ix. 6.

[279] Life, ch. xx. 18. 'Like a person who, having a rope around his neck

and being strangled, tries to breathe.'

[280] Life, ch. xx 23, 29. Way of Perf. ch. ii. Rel. viii. 8, 11. 'The

first effect of ecstatic prayer concerns the body, which remains as if the

soul had departed; it grows cold from a deficiency of natural heat, the eyes

close gently, and the other senses are suspended; and yet a weak body

recovers health in this prayer.' (Anton. a Spiritu Sancto, Direct. .

tr. iv. d. 2, -º 4, n. 150).

[281] 'Digo para estar in un ser.'

[282]

Christusque nobis sit cibus,

Potusque noster sit fides;

L+ªti bibamus sobriam

Ebrietatem Spiritus.

Hymn for Lauds, Feria secunda, old version. (Compare Anton. a Sp. S. l.c.

tr. iv. n. 30.)

[283] Life, ch. xx. 30.

[284] Castle, M. vii. ch. iii. 4. Way of Perf. ch. viii. 1. Excl. xiv. 3.

Life, ch. xl. 27.

[285] Life, ch. xvi. 6. Rel. i. 4.

[286] Ibid. ch. xx. 5, 6.

[287] Life, ch. i. 15. St. John of the Cross in stanza xiii. 8. of the

Spiritual Canticle, refers to this and the following chapters. 'This,' he

says, 'is an appropriate opportunity for discussing the difference between

raptures, ecstasies, and other elevations and subtle flights of the spirit,

to which spiritual persons are liable; but as my object is to do nothing

more than explain this canticle, I leave the subject for those who are

better qualified than I am. I do this the more readily because our mother,

the blessed Teresa of Jesus, has written admirably on this matter, whose

writings I hope to see soon published,'

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