The Interior Castle

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 prophetiæ' and is a transient form of the
lumen gloriæ.' See St. Thomas Aquinas, Sum. theol. 2a 2æ, 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 §§ 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
estándose en el cielo, que sus rayos tienen tanta fuerza, que no
mudándose él de allí, de presto llegan acá; si el alma y el espíritu
(que son una misma cosa, como le es el soly sus rayos) puede,
quedándose ella en su puesto, con la fuerza de calor que le viene del
verdadero Sol de justicia, alguna parte superior salir sobre sì misma.
En fin, yo no sé 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 sé 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, á 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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