The Interior Castle

THIS CHAPTER CONTINUES THE SAME SUBJECT AND SPEAKS OF ANOTHER KIND OF
UNION WHICH THE SOUL CAN OBTAIN WITH THE HELP OF GOD. THE IMPORTANCE OF
LOVE OF OUR NEIGHBOUR IN THIS MATTER. THIS IS VERY USEFUL TO READ.

1. Zeal for souls left by divine union. 2. The soul may fall from such
a state. 3. How divine union may always be obtained. 4. Union with the
will of God the basis of all supernatural union. 5. Advantage of union
gained by self-mortification. 6. Defects which hinder this union. 7.
Divine union obtained by perfect love of God and our neighbour. 8. Love
for God and our neighbour are proportionate. 9. Real and imaginary
virtues. 10. Illusionary good resolutions. 11. Works, not feelings,
procure union. 12. Fraternal charity will certainly gain this union.

1. LET us now return to our little dove and see what graces God gives
it in this state. This implies that the soul endeavours to advance in
the service of our Lord and in self-knowledge. If it receives the grace
of union and then does no more, thinking itself safe, and so leads a
careless life, wandering off the road to heaven (that is, the keeping
of the commandments) it will share the fate of the butterfly that comes
from the silkworm, which lays some eggs that produce more of its kind
and then dies for ever. I say it leaves some eggs, for I believe God
will not allow so great a favour to be lost but that if the recipient
does not profit by it, others will. For while it keeps to the right
path, this soul, with its ardent desires and great virtues, helps
others and kindles their fervour with its own. Yet even after having
lost this it may still long to benefit others and delight to make known
the mercies shown by God to those who love and serve Him. [185]

2. I knew a person to whom this happened. Although greatly erring, she
longed that others should profit by the favours God had bestowed on her
and taught the way of prayer to people ignorant of it, thus helping
them immensely. God afterwards bestowed fresh light upon her; indeed
the prayer of union had not hitherto produced the above effects in her.
How many people there must be to whom our Lord communicates Himself,
who, like Judas, are called to the Apostleship and made kings by Him,
as was Saul, yet who afterwards lose everything by their own fault! We
should learn from this, sisters, that if we would merit fresh favours
and avoid losing those we already possess, our only safety lies in
obedience and in following the law of God. This I say, both to those
who have received these graces and to those who have not. [186]

3. In spite of all I have written, there still seems some difficulty in
understanding this mansion. The advantage of entering is so great, that
it is well that none should despair of doing so because God does not
give them the supernatural gifts described above. With the help of
divine grace true union can always be attained by forcing ourselves to
renounce our own will and by following the will of God in all things.
[187]

4. Oh, how many of us affirm that we do this, and believe we seek
nothing else--indeed we would die for the truth of what we say! If this
be the case I can only declare, as I fancy I did before, and I shall
again and again, that we have already obtained this grace from God.
Therefore we need not wish for that other delightful union described
above, for its chief value lies in the resignation of our will to that
of God without which it could not be reached. [188] Oh, how desirable
is this union! The happy soul which has attained it will live in this
world and in the next without care of any sort. No earthly events can
trouble it, unless it should see itself in danger of losing God or
should witness any offence offered Him. Neither sickness, poverty, nor
the loss of any one by death affect it, except that of persons useful
to the Church of God, for the soul realizes thoroughly that God's
disposal is wiser than its own desires.

5. You must know that there are different kinds of sorrow: there are
both griefs and joys rising from an impulse of nature or from a charity
which makes us pity our neighbour, like that felt by our Saviour when
He raised Lazarus from the dead. [189] These feelings do not destroy
union with the will of God nor do they disturb the soul by a restless,
turbulent, and lasting passion. They soon pass away, for as I said of
sweetness in prayer, [190] they do not affect the depths of the soul
but only its senses and faculties. They are found in the former
mansions, but do not enter the last of all. Is it necessary, in order
to attain to this kind of divine union, for the powers of the soul to
be suspended? No; God has many ways of enriching the soul and bringing
it to these mansions besides what might be called a short cut.' But, be
sure of this, my daughters: in any case the silkworm must die and it
will cost you more in this way. In the former manner this death is
facilitated by finding ourselves introduced into a new life; here, on
the contrary, we must give ourselves the death-blow. I own that the
work will be much harder, but then it will be of higher value so that
your reward will be greater if you come forth victorious; [191] yet
there is no doubt it is possible for you to attain this true union with
the will of God.

6. This is the union I have longed for all my life and that I beg our
Lord to grant me; it is the most certain and the safest. But alas, how
few of us ever obtain it! Those who are careful not to offend God, and
who enter the religious state, think there is nothing more to do. How
many maggots remain in hiding until, like the worm which gnawed at
Jonas's ivy, [192] they have destroyed our virtues. These pests are
such evils as self-love, self-esteem, rash judgment of others even in
small matters, and a want of charity in not loving our neighbour quite
as much as ourselves. Although perforce we satisfy our obligations
sufficiently to avoid sin, yet we fall far short of what must be done
in order to obtain perfect union with the will of God.

7. What do you think, daughters, is His will? That we may become quite
perfect and so be made one with Him and with His Father as He prayed we
might be. [193] Observe, then, what is wanting in us to obtain this.
I assure you it is most painful for me to write on this subject, for I
see how far I am, through my own fault, from having attained
perfection. There is no need for us to receive special consolations
from God in order to arrive at conformity with His will; He has done
enough in giving us His Son to teach the way. This does not mean that
we must so submit to the will of God as not to sorrow at such troubles
as the death of a father or brother, or that we must bear crosses and
sickness with joy. [194] This is well, but it sometimes comes from
common sense which, as we cannot help ourselves, makes a virtue of
necessity. How often the great wisdom of the heathen philosophers led
them to act thus in trials of this kind! Our Lord asks but two things
of us: love, for Him and for our neighbour: these are what we must
strive to obtain. If we practise both these virtues perfectly we shall
be doing His will and so shall be united to Him. But, as I said, we are
very far from obeying and serving our great Master perfectly in these
two matters: may His Majesty give us the grace to merit union with Him;
it is in our power to gain it if we will.

8. I think the most certain sign that we keep these two commandments is
that we have a genuine love for others. We cannot know whether we love
God although there may be strong reasons for thinking so, but there can
be no doubt about whether we love our neighbour or no. [195] Be sure
that in proportion as you advance in fraternal charity, you are
increasing in your love of God, [196] for His Majesty bears so tender
an affection for us that I cannot doubt He will repay our love for
others by augmenting, in a thousand different ways, that which we bear
for Him. We should watch most carefully over ourselves in this matter,
for if we are faultless on this point we have done all. I believe human
nature is so evil that we could not feel a perfect charity for our
neighbour unless it were rooted in the love of God.

9. In this most important matter, sisters, we should be most vigilant
in little things, taking no notice of the great works we plan during
prayer which we imagine that we would perform for other people, even
perhaps for the sake of saving a single soul. If our actions afterwards
belie these grand schemes, there is no reason to imagine that we should
do anything of the sort. I say the same of humility and the other
virtues. The devil's wiles are many; he would turn hell upside down a
thousand times to make us think ourselves better than we are. He has
good reason for it, for such fancies are most injurious; sham virtues
springing from this root are always accompanied by a vainglory never
found in those of divine origin, which are free from pride.

10. It is amusing to see souls who, while they are at prayer, fancy
they are willing to be despised and publicly insulted for the love of
God, yet afterwards do all they can to hide their small defects; if any
one unjustly accuses them of a fault, God deliver us from their
outcries! Let those who cannot bear such things take no notice of the
splendid plans they made when alone, which could have been no genuine
determination of the will but only some trick of the imagination, or
the results would have been very different. The devil assaults and
deceives people in this way, often doing great harm to women and others
too ignorant to understand the difference between the powers of the
soul and the imagination, and a thousand other matters of the sort. O
sisters! how easy it is to know which of you have attained to a sincere
love of your neighbour, and which of you are far from it. If you knew
the importance of this virtue, your only care would be to gain it.

11. When I see people very anxious to know what sort of prayer they
practise, covering their faces and afraid to move or think lest they
should lose any slight tenderness and devotion they feel, I know how
little they understand how to attain union with God since they think it
consists in such things as these. No, sisters, no; our Lord expects
works from us. If you see a sick sister whom you can relieve, [197]
never fear losing your devotion; compassionate her; if she is in pain,
feel for it as if it were your own and, when there is need, fast so
that she may eat, not so much for her sake as because you know your
Lord asks it of you. This is the true union of our will with the will
of God. If some one else is well spoken of, be more pleased than if it
were yourself; this is easy enough, for if you were really humble it
would vex you to be praised. It is a great good to rejoice at your
sister's virtues being known and to feel as sorry for the fault you see
in her as if it were yours, hiding it from the sight of others.

12. I have often spoken on this subject elsewhere, [198] because, my
sisters, if we fail in this I know that all is lost: please God this
may never be our case. If you possess fraternal charity, I assure you
that you will certainly obtain the union I have described. If you are
conscious that you are wanting in this charity, although you may feel
devotion and sweetness and a short absorption in the prayer of quiet
(which makes you think you have attained to union with God), believe me
you have not yet reached it. Beg our Lord to grant you perfect love for
your neighbour, and leave the rest to Him. He will give you more than
you know how to desire if you constrain yourselves and strive with all
your power to gain it, forcing your will as far as possible to comply
in all things with your sisters' wishes although you may sometimes
forfeit your own rights by so doing. Forget your self-interests for
theirs, how ever much nature may rebel; when opportunity occurs take
some burden upon yourself to ease your neighbour of it. Do not fancy it
will cost you nothing and that you will find it all done for you: think
what the love He bore for us cost our Spouse, Who to free us from
death, Himself suffered the most painful death of all--the death of the
Cross.
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[185] Life, ch. vii. 18. Way of Perf. xli. 8.

[186] Life. ch, vii. 21.

[187] Found. ch. v. 10. These shall not attain to the true liberty of a
pure heart, nor to the grace of a delightful familiarity with Me,
unless they first resign themselves and offer themselves a daily
sacrifice to Me: for without this, divine union neither is nor will be
obtained.' (Imitation, book iii. ch. xxxvii. 4.)

[188] Philippus a SS. Trinitate, l.c., p. iii. tr. i, disc. ii. art. 4.

[189] St. John xi. 35, 36: Et lacrymatus est Jesus. Dixerunt ergo
Judæi: Ecce quomodo amabat cum.'

[190] Fourth Mansions, ch. i. 5. Fifth Mansions, ch. i. 7.

[191] Way of Perf. ch. xvii. 2.

[192] Jonas iv. 6, 7: And the Lord God prepared an ivy, and it came up
over the head of Jonas, to be a shadow over his head, and to cover him,
for he was fatigued; and Jonas was exceeding glad of the ivy. But God
prepared a worm, when the morning arose on the following day: and it
struck the ivy and it withered.'

[193] St. John xvii. 22, 23: Ut sint unum, sicut et nos unum sumus. Ego
in eis, et tu in me: ut sint consummati in unum.' Way of Perf. ch.
xxxii. 6.

[194] Way of Perf. ch. ix. i, 2.

[195] 1 St. John iv. 20: Qui enim non diligit fratrem suum quem videt,
Deum quem non videt quomodo potest diligere?'

[196] Way of Perf. ch. xviii. 5.

[197] Way of Perf. ch. vii. 4.

[198] Way of Perf. ch. iv. 3; vii. 4.
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