CHAPTER VIII.

SPEAKS OF THE MANNER IN WHICH GOD COMMUNICATES WITH THE SOUL BY INTELLECTUAL

VISION AND GIVES ADVICE UPON THE SUBJECT. OF THE EFFECTS PRODUCED BY THIS

VISION WHEN GENUINE. SECRECY ABOUT THESE FAVOURS IS ENJOINED.

1. Our Lord's presence accompanying the soul. 2. St. Teresa's experience of

this. 3. Confidence and graces resulting from this vision. 4. Its effects .

5. It Produces humility. 6. And prepares the soul for other graces. 7.

Consciousness of the presence of the saints. 8. Obligations resulting from

this grace. 9. Signs that this favour is genuine. 10. A confessor should be

consulted. 11. Our Lord will enlighten our advisers. 12. Cautions about this

vision.

1. To prove to you more clearly, sisters, the truth of what I have been

saying and to show that the more the soul advances, the closer does this

good Jesus bear it company, it would be well for me to tell you how, when He

so chooses, it cannot withdraw from His presence. This is clearly shown by

the manners and ways in which His Majesty communicates Himself to us,

manifesting His love by wonderful apparitions and visions which, if He is

pleased to aid me, I will describe to you so that you may not be alarmed if

any of these favours are granted you. We ought, even if we do not receive

them ourselves, to praise Him fervently for thus communing with creatures,

seeing how sovereign are His majesty and power.

2. For example, a person who is in no way expecting such a favour nor has

ever imagined herself worthy of receiving it, is conscious that Jesus Christ

stands by her side although she sees Him neither with the eyes of the body

nor of the soul. [345] This is called an intellectual vision; I cannot

tell why. I knew a person to whom God granted both this grace and others I

shall describe later on. At first it distressed her, for she could not

understand it; she could see nothing, yet so convinced did she feel that

Jesus Christ was thus in some way manifesting Himself that she could not

doubt that it was some kind of vision, whether it came from God or no. Its

powerful effects were a strong argument that it was from Him; still she was

alarmed, never having heard of an intellectual vision, nor was she aware

that such a thing could be. She however felt certain of our Lord's presence,

[346] and He spoke to her several times in the way that I described.

Before she had received this favour, she had heard words spoken but had

never known who uttered them.

3. She was frightened by this vision which, unlike an imaginary one, does

not pass away quickly but lasts for several days and even sometimes for more

than a year. She went, in a state of great anxiety, to her confessor [347]

who asked her how, if she saw nothing, she knew that our Lord was near her,

and bade her describe His appearance. She said that she was unable to do so,

nor could she see His face nor tell more than she had already done, but that

she was sure it was the fact that it was He Who spoke to her and it was no

trick of her imagination. Although people constantly cautioned her against

this vision, as a rule she found it impossible to disbelieve in it,

especially when she heard the words: 'It is I, be not afraid' [348]

4. The effect of this speech was so powerful that for the time being she

could not doubt its truth. She felt much encouraged and rejoiced at being in

such good company, seeing that this favour greatly helped her to a constant

recollection of God and an extreme care not to displease in any way Him Who

seemed ever by her side, watching her. Whenever she desired to speak to His

Majesty in prayer, or even at other times, He seemed so close that He could

not fail to hear her though He did not speak to her whenever she wished, but

unexpectedly, when necessity arose. She was conscious of His being at her

right hand, although not in the way we know an ordinary person to be beside

us but in a more subtle manner which cannot be described. Yet this presence

is quite as evident and certain, and indeed far more so, than the ordinary

presence of other people about which we may be deceived; not so in this, for

it brings with it graces and spiritual effects which could not come from

melancholia. Nor could the devil thus fill the soul with peace, with a

constant desire to please God, and such utter contempt of all that does not

lead to Him. As time went on, my friend recognized that this was no work of

the evil one, as our Lord showed her more and more clearly.

5. However, I know that she often felt great alarm and was at times overcome

with confusion, being unable to account for so high a favour having been

granted her. She and I were so very intimate [349] that I knew all that

passed in her soul, hence my account is thoroughly true and reliable. This

favour brings with it an overwhelming sense of self-abasement and humility;

the reverse would be the case, did it come from Satan. [350] It is

evidently divine; no human effort could produce such feelings nor could any

one suppose that such profit came from herself, but must needs recognize it

as a gift from the hand of God.

6. Although I believe some of the former favours are more sublime, yet this

brings with it a special knowledge of God; a most tender love for Him

results from being constantly in His company, while the desires of devoting

one's whole being to His service are more fervent than any hitherto

described. The conscience is greatly purified by the knowledge of His

perpetual and near presence, for although we know that God sees all we do,

yet nature inclines us to grow careless and forgetful of it. This is

impossible here since our Lord makes the soul conscious that He is close at

hand, thus preparing it to receive the other graces mentioned by constantly

making acts of love to Him Whom it sees or feels at its side. In short, the

benefits caused by this grace prove how great and how valuable it is. The

soul thanks our Lord for bestowing it on one unworthy of it, but who would

refuse to exchange it for any earthly riches or delight.

7. When our Lord chooses to withdraw His presence, the soul in its

loneliness makes every possible effort to induce Him to return. This avails

but little, for this grace comes at His will and not by our endeavours. At

times we may enjoy the company of some saint, [351] which also brings us

great profit. You will ask me, if we see no one, how can we know whether it

is Christ, or His most glorious Mother, or a saint? Such a person cannot

answer this question or know how she distinguishes them, but the fact

remains undoubted. It seems easy to recognize our Lord when He speaks, but

it is surprising how the soul can, without hearing a word from him,

recognize which saint has been sent by God to be its companion and helper.

8. There are other spiritual matters which cannot be explained. Our

inability to grasp them should teach us how incapable is our nature of

understanding the sublime mysteries of God. Those on whom these favours are

bestowed should marvel at and praise God's mercy for them. As these

particular graces are not granted to everybody, any one who receives them

should esteem them highly and strive to serve God more zealously, since He

has given her such special aid. Therefore such a person does not rate

herself more highly on this account, but rather thinks she serves Him less

than any one else in the world; feeling herself to be under greater

obligations to Him than others, any fault she commits pierces her to the

heart, as indeed it ought under the circumstances.

9. When the effects described are felt, any of you whom our Lord leads by

this way may be certain that it is neither deception nor fancy in her case.

I believe it to be impossible for the devil to produce an illusion lasting

so long, neither could he benefit the soul so remarkably nor cause such

interior peace. It is not his custom, nor, if he would, could such an evil

creature bring about so much good; the soul would soon be clouded by

self-esteem and the idea that it was better than others. The mind's

continual keeping in the presence of God [352] and the concentration of

its thoughts on Him would so enrage the fiend that, although he might try

the experiment once, he would not often repeat it. God is too faithful to

permit him so much power over one whose sole endeavour is to please His

Majesty and to lay down her life for His honour and glory; He would soon

unmask the demon's artifices.

10. I contend, as I always shall, that if the soul reaps the effects

described from these divine graces, although God may withdraw these special

favours, His Majesty will turn all things to its advantage; even should He

permit the devil to deceive it at any time, the evil spirit will only reap

his own confusion. Therefore, as I told you, daughters, none of you who are

led by this way need feel alarm. Fear is good and we should be cautious and

not overconfident, for if such favours made you careless, it would prove

they were not from God as they did not leave the results I described. It

would be well at first to tell your case, under the seal of confession, to a

thoroughly qualified theologian (for that is the source whence we must

obtain light) or to some highly spiritual person. If your confessor is not

very spiritual, a good theologian would be preferable; [353] best of all,

one who unites both qualities. [354] Do not be disturbed if he calls it

mere fancy; if it is, it can neither harm nor benefit your soul much.

Recommend yourself to the divine Majesty and beg Him not to allow you to be

misled.

11. It would be worse should he tell you the devil is deceiving you,

although no learned man would say so if he sees in you the effects

described. Even should your adviser say this, I know that the same Lord Who

is beside you will comfort and reassure you and will go to your counsellor

and give him light that he may impart it to you. [355] If the director,

though given to prayer, has not been led by God in this way, he will at once

take fright and condemn it. Therefore I advise you to choose a qualified

theologian and, if possible, one who is also spiritual. The Prioress ought

to allow you this, for although she may feel sure that you are safe from

delusion because you lead a good life, yet she is bound to permit you to

consult some one for your mutual security. When you have conferred with

these persons, be at peace; trouble yourself no more about the matter, for

sometimes when there is no cause for fear, the demon gives rise to such

immoderate scruples that the person cannot be satisfied with consulting her

confessor only once on the subject, especially if he is inexperienced and

timid or if he bids her consult him again.

12. Thus that which should have been kept strictly private becomes public;

[356] such a person is persecuted and tormented and finds that what she

believed to be her own secret has become public property. Hence she suffers

many troubles which may even devolve upon the Order in such times as these.

Consequently I warn all Prioresses that great caution is required in such

matters; also they must not think a nun more virtuous than the rest because

such favours are shown her. Our Lord guides every one, in the way He knows

to be best. This grace, if made good use of, prepares one receiving it to

become a great servant of God, but sometimes our Lord bestows it on the

weakest souls; therefore in itself it is neither to be esteemed nor

condemned. We must look to the virtues; she who is most mortified, humble

and single-minded in serving God is the most holy. However, we can never

feel very certain about such matters until the true Judge rewards each one

according to his merits. Then we shall be surprised to find how very

different is His judgment from that of this world. May He be for ever

praised. Amen.

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[345] Life, ch. xxvii. 3, 5. Rel. vii. 26.

[346] Life, ch. xxvii. 7.

[347] Ibid. l.c. 4. Father Juan de Pradanos was then the Saint's confessor.

[348] Life, ch. xxv. 22; XXX. 17. Supra, M. vi. ch. iii. 5. Rel. vii. 22.

St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. i. 1.

[349] In fact, one and the same person.

[350] Life, ch. xix. a; xx. 38. Way of Perf. ch. vi. 10.

[351] Life, ch. xxix 6.

[352] Gen. xvii, 1: 'Ambula coram me et esto perfectus.'

[353] 'Magni doctores scholastici, si non sint spirituales, vel omni rerum

spiritualium experientia careant, non solent esse magistri spirituales

idonei--nam theologia scholastica est perfectio intellectus; a,

perfectio intellectus et voluntatis: unde bonus theologus scholasticus

potest esse malus theologus us. In rebus tamen difficilibus, dubiis,

spiritualibus, pr+ªstat mediocriter spiritualem theologum consulere quam

spiritualem idiotam.' (Schram, Theol. Myst. -º 483.)

[354] Life, ch. v. 6.

[355] Ibid. ch. xxv. 18 sqq. Way of Perf. ch. iv. 11; v. 3.

[356] Life, ch. xxiii. 14-15. Rel. vii. 17.

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