The Interior Castle

HIS CHAPTER SHOWS HOW, WHEN GOD BESTOWS GREATER FAVOURS ON THE SOUL,
IT SUFFERS MORE SEVERE AFFLICTIONS. SOME OF THE LATTER ARE DESCRIBED
AND DIRECTIONS HOW TO BEAR THEM GIVEN TO THE DWELLERS IN THIS MANSION.
THIS CHAPTER IS USEFUL FOR THOSE SUFFERING INTERIOR TRIALS.

1. Love kindled by divine favours. 2. Our Lord excites the soul's
longings. 3. Courage needed to reach the last mansions. 4. Trials
accompanying divine favours. 5. Outcry raised against souls striving
for perfection. 6. St. Teresa's personal experience of this. 7. Praise
distasteful to an enlightened soul. 8. This changes to indifference. 9.
Humility of such souls. 10. Their zeal for God's glory. 11. Perfect and
final indifference to praise or blame. 12. Love of enemies. 13. Bodily
sufferings. 14. St. Teresa's physical ills. 15. A timorous confessor.
16. Anxiety on account of past sins. 17. Fears and aridity. 18.
Scruples and fears raised by the devil. 19. Bewilderment of the soul.
20. God alone relieves these troubles. 21. Human weakness. 22. Earthly
consolations are of no avail. 23. Prayer gives no comfort at such a
time. 24. Remedies for these interior trials. 25. Trials caused by the
devil. 26. Other afflictions. 27. Preparatory to entering the seventh
mansions.

1. BY the aid of the Holy Ghost I am now about to treat of the sixth
mansions, where the soul, wounded with love for its Spouse, sighs more
than ever for solitude, withdrawing as far as the duties of its state
permit from all that can interrupt it, The sight it has enjoyed of Him
is so deeply imprinted on the spirit that its only desire is to behold
Him again. I have already said that, [209] even by the imagination,
nothing is seen in this prayer that can be called sight. I speak of it
as sight' because of the comparison I used.

2. The soul is now determined to take no other Bridegroom than our
Lord, but He disregards its desires for its speedy espousals, wishing
that these longings should become still more vehement and that this
good, which far excels all other benefits, should be purchased at some
cost to itself. And although for so great a gain all that we must
endure is but a poor price to pay, I assure you, daughters, that this
pledge of what is in store for us is needed to inspire us with courage
to bear our crosses.

3. O My God, how many troubles both interior and exterior must one
suffer before entering the seventh mansions! Sometimes, while pondering
over this I fear that, were they known beforehand, human infirmity
could scarcely bear the thought nor resolve to encounter them, however
great might appear the gain. If, however, the soul has already reached
the seventh mansions, it fears nothing: boldly undertaking to suffer
all things for God, [210] it gathers strength from its almost
uninterrupted union with Him.

4. I think it would be well to tell you of some of the trials certain
to occur in this state. Possibly all souls may not be led in this way,
but I think that those who sometimes enjoy such truly heavenly favours
cannot be altogether free from some sort of earthly troubles.
Therefore, although at first I did not intend to speak on this subject,
yet afterwards I thought that it might greatly comfort a soul in this
condition if it knew what usually happens to those on whom God bestows
graces of this kind, for at the time they really seem to have lost
everything.

5. I shall not enumerate these trials in their proper order, but will
describe them as they come to my memory, beginning with the least
severe. This is an outcry raised against such a person by those amongst
whom she lives, and even from others she has nothing to do with but who
fancy that at some time in her life they recollect having seen her.
They say she wants to pass for a saint, that she goes to extremes in
piety to deceive the world and to depreciate people who are better
Christians than herself without making such a parade of it. But notice
that she does nothing except endeavour to carry out the duties of her
state more perfectly. Persons she thought were her friends desert her,
making the most bitter remarks of all. They take it much to heart that
her soul is ruined--she is manifestly deluded--it is all the devil's
work--she will share the fate of so-and-so who was lost through him,
and she is leading virtue astray. They cry out that she is deceiving
her confessors, and tell them so, citing examples of others who came to
ruin in the same way and make a thousand scoffing remarks of the same
sort. [211] 6. I know some one who feared she would be unable to find
any priest who would hear her confession, to such a pass did things
come; but as it is a long story, I will not stop to tell it now. The
worst of it is, these troubles do not blow over but last all her life,
for one person warns the other to have nothing to do with people of her
kind. You will say that, on the other hand, some speak in her favour. O
my daughters, how few think well of her in comparison with the many who
hate her!

7. Besides this, praise pains such a soul more than blame because it
recognizes clearly that any good it possesses is the gift of God and in
no wise its own, seeing that but a short time ago it was weak in virtue
and involved in grave sins. [212] Therefore commendation causes it
intolerable suffering, at least at first, although later on, for many
reasons, the soul is comparatively indifferent to either.

8. The first is that experience has shown the mind that men are as
ready to speak well as ill of others, so it attaches no more importance
to the one than to the other. Secondly, our Lord having granted it
greater light, it perceives that no good thing in it is its own but is
His gift, and becomes oblivious of self, praising God for His graces as
if they were found in a third person.

9. The third reason is that, realizing the benefit reaped by others
from witnessing graces given it by God, such a one thinks that it is
for their profit He causes them to discover in her virtues that do not
exist. 10. Fourthly, souls seeking God's honour and glory more than
their own are cured of the temptation (which usually besets beginners)
of thinking that human praise will cause them the injury they have seen
it do to others. Nor do these souls care much for men's contempt if
only, by their means, any one should praise God at least once--come
what may afterwards.

11. These and other reasons to a certain extent allay the great
distress formerly given by human praise which, however, still causes
some discomfort unless the soul has become utterly regardless of men's
tongues. It is infinitely more grieved at being undeservedly esteemed
by the world than by any calumny; and when at last it becomes almost
indifferent to praise, it cares still less for censure, which even
pleases it and sounds like harmonious music to the ears.

12. This is perfectly true; the soul is rather strengthened than
depressed by its trials, experience having taught it the great
advantages derived from them. It does not think men offend God by
persecuting it, but that He permits them to do so for its greater gain.
[213] So strong is this belief that such a person bears a special
affection for these people, holding them as truer friends and greater
benefactors than those who speak well of her. [214]

13. Our Lord now usually sends severe bodily infirmity. This is a far
heavier cross, especially if acute pain is felt: if this is violent, I
think it is the hardest of earthly trials. I speak of exterior trials;
but corporal pains of the worst kind enter the interior of our being
also, affecting both spirit and body, so that the soul in its anguish
knows not what to do with itself and would far rather meet death at
once by some quick martyrdom than suffer thus. However, these paroxysms
do not last long, for God never sends us more than we can bear and
always gives us patience first.

14. Now to speak of other trials and illnesses of many kinds which
generally occur to people in this state. I knew some one who, from the
time when, forty years ago, [215] our Lord began to bestow on her the
favour described, could not affirm with any truth that she had been a
single day without pain and other kinds of suffering: I am speaking of
physical infirmities besides heavy crosses sent her. [216] True, she
had led a wicked life and therefore held these troubles very light in
comparison with the hell she had deserved. [217] Our Lord leads those
who have offended Him less by some other way, but I should always
choose the way of suffering, if only for the sake of imitating our Lord
Jesus Christ; though, in fact, it profits us in many other manners.
Yet, oh! the rest would seem trifling in comparison could I relate the
interior torments met with here, but they are impossible to describe.

15. Let us first speak of the trial of meeting with so timorous and
inexperienced a confessor that nothing seems safe to him; he dreads and
suspects everything but the commonplace, especially in a soul in which
he deters any imperfection, for he thinks people on whom God bestows
such favours must be angels, which is impossible while we live in our
bodies. [218] He at once ascribes everything to the devil or
melancholy. As to the latter, I am not surprised; there is so much of
it in the world and the evil one works such harm in this way that
confessors have the strongest reasons for anxiety and watchfulness
about it.

16. The poor soul, beset by the same fears, seeks its confessor as
judge, and feels a torture and dismay at his condemnation that can only
be realized by those who have experienced it themselves. [219] For
one of the severe trials of these souls, especially if they have lived
wicked lives, is their belief that God permits them to be deceived in
punishment for their sins. While actually receiving these graces they
feel secure and cannot but suppose that these favours proceed from the
Spirit of God; but this state lasts a very short time, while the
remembrance of their misdeeds is ever before them, so that when, as is
sure to happen, they discover any faults in themselves, these torturing
thoughts return. [220]

17. The soul is quieted for a time when the confessor reassures it
although it returns later on to its former apprehensions, but when he
augments its fears they become almost unbearable. Especially is this
the case when such spiritual dryness ensues that the mind feels as if
it never had thought of God nor ever will be able to do so. When men
speak of Him, they seem to be talking of some person heard of long ago.

18. All this is nothing without the further pain of thinking we cannot
make our confessors understand the case and are deceiving them. [221]
Although such a person may examine her conscience with the greatest
care, and may know that she reveals even the first movement of her mind
to her director, it does not help her. Her understanding being too
obscure to discern the truth, she believes all that the imagination,
which now has the upper hand, puts before her mind, besides crediting
the falsehoods suggested to her by the devil, whom doubtless our Lord
gives leave to tempt her. The evil spirit even tries to make her think
God has rejected her. Many are the trials which assault this soul,
causing an internal anguish so painful and so intolerable that I can
compare it to nothing save that suffered by the lost in hell, for no
comfort can be found in this tempest of trouble. [222]

19. If the soul seeks for consolation from its confessor, all the
demons appear to help him to torment it more. A confessor who dealt
with a person suffering in this manner thought that her state must be
very dangerous as so many things were troubling her; therefore, after
she had recovered from her trials, he bade her tell him whenever they
recurred: however, he found this made matters worse than ever. She lost
all control over herself: although she had learnt to read, yet she
could no more understand a book in the vulgar tongue than if she had
not known the alphabet, for her mind was incapable of acting. [223]

20. In short, there is no other remedy in such a tempest except to wait
for the mercy of God Who, unexpectedly, by some casual word or
unforeseen circumstance, suddenly dispels all these sorrows; then every
cloud of trouble disappears and the mind is left full of light and far
happier than before. [224] It praises our Lord God like one who has
come out victorious from a dangerous battle, for it was He Who won the
victory. The soul is fully conscious that the conquest was not its own
as all weapons of self-defence appeared to be in the enemies' hands.
Thus it realizes its weakness and how little man can help himself if
God forsake him.

21. This truth now needs no demonstration, for past experience has
taught the soul its utter incapacity; it realizes the nothingness of
human nature and what miserable creatures we are. Although in a state
of grace from which it has not fallen--for, in spite of these torments,
it has not offended God, nor would it do so for any earthly thing [225]
--yet so hidden is this grace, that the sufferer believes that neither
now, nor in the past, has she ever possessed the faintest spark of love
for God. [226] If at any time she has done good, or if His Majesty
ever bestowed any favours on her, they seem to have been but a dream or
a fancy, while her sins stand clearly before her.

22. O Jesus! how sad it is to see a soul thus forsaken, and how little,
as I said, can any earthly comfort avail! Do not imagine, sisters, if
you are ever brought to such a state, that rich and independent people
have more resources than yourselves in these troubles. No, no! to offer
such consolations would be like setting all the joys of the world
before people condemned to death: far from mitigating, it would
increase their torture. So with the souls I spoke of: their comfort
must come from above--nothing earthly can help them. This great God
wishes us to acknowledge His sovereignty and our own misery--an
important point for those who are to advance still farther.

23. What can the poor soul do if such a trial lasts for many days?
Prayer makes no difference as far as comforting the heart, which no
consolation can enter, nor can the mind even grasp the meaning of the
words of vocal prayer: mental prayer is out of the question at such a
time, since the faculties are unequal to it. Solitude harms the soul,
yet society or conversation is a fresh torment. Strive as the sufferer
may to hide it, she is so wearied and out of sorts with all around that
she cannot but manifest her condition.

24. How can the soul possibly tell what ails it? Its pains are
indescribable; it is wrung with nameless anguish and spiritual
suffering. The best remedy for these crosses (I do not mean for gaining
deliverance from them, for I know of nothing that will do that, but for
enabling one to bear them) is to perform external works of charity and
to trust in the mercy of God, which never fails those who hope in Him.
[227] May He be for ever blessed! Amen

25. The devils also bring about exterior trials which being more
unusual need not be mentioned. They are far less painful, for whatever
the demons may do, I believe they never succeed in paralysing the
faculties or disturbing the soul in the former manner. In fact, the
reason is able to discern that the evil spirits can do no more harm
than God permits; and while the mind has not lost its powers, all
sufferings are comparatively insignificant.

26. I shall treat of other internal afflictions met with in this
mansion when describing the different kinds of prayer and favours
bestowed here by our Lord. Although some of these latter pains are
harder to endure, as appears by their bodily effects, yet they do not
deserve the name of crosses, nor have we the right to call them so.
Indeed, they are great graces from God as the soul recognizes amidst
its pangs, realizing how far it is from meriting such graces.

27. This severe torture felt by souls just at the entrance of the
seventh mansion is accompanied by many other sufferings, some of which
I will mention: to speak of them all would be impossible, nor could I
portray them because they come from another and far higher source than
the rest. If I have succeeded so ill in writing of trials of a lower
kind, much less could I treat of the others. May God assist me in all
things, through the merits of His Son! Amen.
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[209] Castle, M. v. ch. i. 9. Life, ch. xxviii. 5.

[210] Life, ch. xl. 28. sqq.

[211] The Saint went through all this herself; every detail is taken
from her own experience. See Life, ch. xxv. 20; xxviii. 20-24; xxx. 6;
xxiii. 2. Anton. a Sp. S. l.c. tract, ii. n. 268.

[212] Life, ch. xxviii. 19.

[213] Rel. ii. 4.

[214] Anton. a Sp. S. l.c. ii. n. 272. Way of Perf. ch. xv. i; xvii. 4.
Found. ch. xxvii. 19, 20. Life, ch. xix. 12; xxxi. 13-17, 25.

[215] 'Forty years ago.' The Saint seems to refer to her first
experience in the mystical life, which took place during her illness in
the winter of 1537-38. See Life, ch. iv. 9.

[216] Life, ch. iv. 6; v; vi; vii. 18; xi. 23; XXX. 9.

[217] Ibid. ch. iii. 6, 7.

[218] Life, ch. xiii. 21-27. Way of Perf. ch. v. 1, 2.

[219] Ibid, ch. xxx. 15.

[220] Ibid, ch. xxxviii. 21. Rel. ii. 15.

[221] Life, ch. xxviii. 20 sqq.

[222] Anton. a Sp. S. l.c. tr. ii. n. 313. On this subject which is
commonly called the passive purgation of the intellect, it would be
advisable to consult some good author such as Philippus a SS.
Trinitate, l.c. part. i. tr. iii. disc. iii.-v., especially disc. iv.
art. 5, 6.

[223] Life, ch. xxv. 21.

[224] Ibid. ch. xxv. 23.

[225] Ibid. ch. xxiv. 3. Way of Perf. ch. xli. 5. Castle, M. vii. ch.
iv. 1.

[226] Excl. xvi. 4.

[227] Life, ch. xxxi. 27.
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