CHAPTER V.

TREATS OF THE SAME SUBJECT AS THE LAST CHAPTER AND DESCRIBES THE FLIGHT OF

THE SPIRIT, WHICH IS ANOTHER WAY BY WHICH GOD ELEVATES THE SOUL: THIS

REQUIRES GREAT COURAGE IN ONE EXPERIENCING IT. THIS FAVOUR, BY WHICH GOD

GREATLY DELIGHTS THE SOUL IS EXPLAINED. THIS CHAPTER IS VERY PROFITABLE.

1. The flight of the spirit. 2. Self-control completely lost. 3. Symbol of

the two cisterns. 4. Obligations following these favours. 5. Humility

produced by them. 6. How our crucified Lord comforted such a soul. 7. A

humble soul fears these favours. 8. Mysteries learnt during the flight of

the spirit. 9. Imaginary visions sometimes accompany intellectual ones. 10.

How the flight of the spirit takes place. 11. The soul fortified by it. 12.

Three great graces left in the soul. 13. The third grace. 14. Fear caused by

this favour.

1. THERE is another form of rapture, which, though essentially the same as

the last, yet produces very different feelings in the soul. I call it the

'flight of the spirit,' [288] for the soul suddenly feels so rapid a sense

of motion that the spirit appears to hurry it away with a speed which is

very alarming, especially at first. Therefore I said that the soul on whom

God bestows this favour requires strong courage, besides great faith, trust,

and resignation, so that God may do what He chooses with it.

2. Do you suppose a person in perfect possession of her senses feels but

little dismay at her soul's being drawn above her, while sometimes, as we

read, even the body rises with it? [289] She does not know where the

spirit is going, who is raising her, nor how it happens; for at the first

instant of this sudden movement one does not feel sure it is caused by God.

Can it possibly be resisted? No; resistance only accelerates the motion, as

some one told me. God now appears to be teaching the soul, which has so

often placed itself absolutely in His hands and offered itself entirely to

Him, that it no longer belongs to itself; thus it is snatched away more

vehemently in consequence of its opposition. Therefore this person resolved

to resist no more than does a straw when attracted by amber (a thing you may

have seen); she yielded herself into the hands of Him who is Almighty,

seeing it is best to make a virtue of necessity. Speaking of straw,

doubtless it is as easy for a stalwart, strapping fellow to lift a straw as

for our mighty and powerful Giant to elevate our spirit. [290]

3. It seems that the cistern of water of which I spoke (but I cannot quite

remember where) in the fourth mansion, [291] was formerly filled gently

and quietly, without any movement; but now this great God Who restrains the

springs and the waters and will not permit the ocean to transgress its

bounds, [292] lets loose the streams, which with a powerful rush flow into

the cistern and a mighty wave rises, strong enough to uplift on high the

little vessel of our soul. Neither the ship herself nor her pilot and

sailors can at their choice control the fury of the sea and stop its

carrying the boat where it will: far less can the interior of the soul now

stay where it chooses or force its senses or faculties to act more than He

Who holds them in His dominion decrees; as for the exterior powers, they are

here quite useless.

4. Indeed I am amazed, sisters, while merely writing of this manifestation

of the immense power of this great King and Monarch. Then what must be felt

by those who actually experience it? I am convinced that if His Majesty were

to reveal Himself thus to the greatest sinners on earth, they would never

dare to offend Him again--if not through love at least through fear of Him.

What obligations bind those taught in so sublime a manner to strive with all

their might not to displease such a Master! In His Name I beg of you,

sisters, who have received these or the like favours, not to rest content

with merely receiving them but to remember that she who owes much has much

to pay. [293]

5. This thought terrifies the soul exceedingly: unless the great courage

needed was given it by our Lord, it would suffer great and constant grief;

for looking first at what His Majesty has done for it and then upon itself,

it sees how little good it has performed compared with what it was bound to

do, and that the paltry service it has rendered was full of faults, failures

and tepidity. To efface the remembrance of the many imperfections of all its

good deeds (if indeed it has ever performed any) it thinks best to forget

them altogether and to be ever mindful of its sins, casting itself on the

mercy of God since it cannot repay its debt to Him and begging for the pity

and compassion He ever shows to sinners.

6. Perhaps He will answer as He did to some one who was kneeling before a

crucifix in great affliction on this account, for she felt she had never had

anything to offer God nor to sacrifice for His sake. The Crucified One

consoled her by saying that He gave her for herself all the pains and

labours He had borne in His passion, that she might offer them as her own to

His Father. [294] I learnt from her that she at once felt comforted and

enriched by these words which she never forgets but recalls whenever she

realizes her own wretchedness and feels encouraged and consoled. I could

relate several other incidents of the same kind learnt in conversation with

many holy people much given to prayer, but I will not recount them lest you

might imagine they relate to myself.

7. I think this example is very instructive; it shows that we please our

Lord by self-knowledge, by the constant recollection of our poverty and

miseries, and by realizing that we possess nothing but what we have received

from Him. [295] Therefore courage is needed, sisters, in order to receive

this and many other favours which come to a soul elevated to this state by

our Lord; I think that if the soul is humble it requires more valour than

ever for this last mercy. May God grant us humility for His Name's sake.

8. To return to this sudden rapture of the spirit. The soul really appears

to have quitted the body, which however is not lifeless, and though, on the

other hand, the person is certainly not dead, yet she herself cannot, for a

few seconds, tell whether her spirit remains within her body or not. [296]

She feels that she has been wholly transported into another and a very

different region from that in which we live, where a light so unearthly is

shown [297] that, if during her whole lifetime she had been trying to

picture it and the wonders seen, she could not possibly have succeeded. In

an instant her mind learns so many things at once that if the imagination

and intellect spent years in striving to enumerate them, it could not recall

a thousandth part of them.

9. This vision is not intellectual but imaginary and is seen by the eyes of

the soul more clearly than earthly things are seen by our bodily eyes.

Although no words are pronounced, the spirit is taught many truths; for

instance, if it beholds any of the saints, it knows them at once as well as

if intimately acquainted with them for years. [298] Occasionally, besides

what the eyes of the soul perceive in intellectual vision, other things are

shown it. In an imaginary vision it usually sees our Lord accompanied by a

host of angels; yet neither the bodily eyes nor the eyes of the soul [299]

see anything, for these visions and many other things impossible to

describe, are revealed by some wonderful intuition that I cannot explain.

Perhaps those who have experienced this favour and possess more ability than

myself may be able to describe it, although it seems to me a most difficult

task.

10. I cannot tell whether the soul dwells in the body meanwhile or not: I

would neither affirm that it does nor that the body is deprived of it. I

have often thought that as, though the sun does not leave his place in the

heavens yet his rays have power to reach the earth instantaneously, so the

soul and the spirit, which make one and the same thing (like the sun and its

rays) may, while remaining in its own place, through the strength of the

ardour coming to it from the true Sun of Justice, send up some higher part

of it above itself. In fact I do not understand what I am talking about, but

the truth is that, with the swiftness of a bullet fired from a gun, an

upward flight takes place in the interior of the soul. (I know no other name

for it but 'flight.') Although noiseless, it is too manifest a movement to

be any illusion [300] and the soul is quite outside itself; at least that

is the impression made upon it. Great mysteries are revealed to it

meanwhile, and when the person returns to consciousness she is so greatly

benefited that she holds all this world's goods as filth compared with what

she has seen. Henceforth earthly life is grievous to her and what used to

please her now remains uncared for and unnoticed. [301]

11. Those children of Israel who were sent on first to the Land of Promise

brought back tokens from it; [302] so here our Lord seems to seek to show

the soul something of the land to which it is travelling, to give it courage

to pass through the trials of its painful journey, now that it knows where

it must go to find rest. You may fancy that such profit could not thus

quickly be obtained, yet only those who have experienced what signal

benefits this favour leaves in the soul can realize its value.

12. This clearly shows it to be no work of the devil; neither the

imagination nor the evil one could represent what leaves such peace, calm,

and good fruits in the soul, and particularly the following three graces of

a very high order. [303] The first of these is a perception of the

greatness of God which becomes clearer to us as we witness more of it.

Secondly, we gain self-knowledge and humility from seeing how creatures so

base as ourselves in comparison with the Creator of such wonders have dared

to offend Him in the past or venture to gaze on Him now.

13. The third grace is a contempt for all earthly things unless they are

consecrated to the service of so great a God. With such jewels the

Bridegroom begins to deck His Bride; they are too valuable for her to keep

them carelessly. [304] These visions are so deeply engraved in her memory

that I believe she can never forget them until she enjoys them for evermore,

for to do so would be the greatest misfortune. [305] But the Spouse Who

gave her these gifts has power to give her grace not to lose them.

14. I told you that courage was required by the soul, for do you think it is

a trifling matter for the spirit to feel literally separated from the body,

as it does when perceiving that it is losing its senses without

understanding the reason? There is need that He Who gives all the rest

should include fortitude. You will say this fright is well rewarded, and so

say I. May He Who can bestow such graces be for ever praised and may His

Majesty vouchsafe that we may be worthy to serve Him. Amen.

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[288] Rel. viii. 10, 11. Life, ch. xviii, 8; xx. 3.

[289] Life, ch. xx. 9. St. John of the Cross, Spiritual Canticle, stanzas

xiv.-xv. 23 sqq. Philippus a SS. Trinit. l.c. p. iii. tr. i. disc. iii. art.

3. 'This prayer of rapture is superior to the preceding grades of prayer, as

also to the ordinary prayer of union, and leaves much more excellent effects

and operations in many other ways.' St. Catherine of Siena (Dialogue, ch.

lxxix. 1) says: 'Wherefore, oftentimes, through the perfect union which the

soul has made with Me, she is raised from the earth almost as if the heavy

body became light. But this does not mean that the heaviness of the body is

taken away, but that the union of the soul with Me is more perfect than the

union of the body with the soul; wherefore the strength of the spirit,

united with Me, raises the body from the earth.' (Transl. by Algar Thorold.)

[290] Life, ch. xxii. 20.

[291] Castle, M. iv. ch. ii. 3.

[292] Prov. viii. 29.

[293] St. Luke xii. 48: 'Cui multum datum est, multum quaeretur ab eo, et

cui commendaverunt multum, plus petent ab eo.'

[294] Rel. ix. 8. This happened at Seville in 1575 or 1576.

[295] 1 Cor. iv. 7: 'Quid autem habes quod non accepisti?'

[296] 2 Cor. xii. 2: 'Sive in corpore nescio, sive extra corpus nescio, Deus

scit.'

[297] This is called 'lumen propheti+ª' and is a transient form of the 'lumen

glori+ª.' See St. Thomas Aquinas, Sum. theol. 2a 2+ª, q. 175, art. 3 ad 2.

[298] The same thing is related of some Saints while on earth, e.g. St Paul

the first hermit and St. Anthony, who greeted each other by name though

neither knew nor had heard of the other.

[299] These words, though necessary for the context, were only begun, but

not completed by St. Teresa.

[300] Life, ch. xx. 32. Castle, M. iv. ch. i. 10.

[301] Compare -º-º 8-10 with Philippus a SS. Trinitate, l.c. p. iii. tr. i.

disc. iii. art. 3. 'Muchas veces he pensado, si como el sol est+índose en el

cielo, que sus rayos tienen tanta fuerza, que no mud+índose +¬l de all+¡, de

presto llegan ac+í; si el alma y el esp+¡ritu (que son una misma cosa, como le

es el soly sus rayos) puede, qued+índose ella en su puesto, con la fuerza de

calor que le viene del verdadero Sol de justicia, alguna parte superior

salir sobre s+¼ misma. En fin, yo no s+¬ lo que digo, lo que es verdad es, que

con la presteza que sale la pelota de un arcabuz, cuando le ponen el fuego,

se levanta en lo interior un vuelo (que yo no s+¬ otro nombre que le poner)

que aunque no hace ruido, hace movimento tan claro, que no puede ser antojo

en ninguna manera; y muy fuera de si misma, +í todo lo que puede entender, se

le muestran grandes cosas.'

[302] Num. xiii. 24.

[303] Life, ch. xx. 31. The same distinctions with respect to divine and

diabolical locutions may be found in Life, ch. xxv. 5.

[304] 'Dexteram meam et collum meum cinxit lapidibus pretiosis; tradidit

auribus meis inestimabiles margaritas.' From the Office of St. Agnes.

[305] This is undoubtedly the correct rendering of this difficult and

obscure passage.

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