The Interior Castle

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. xxxi. 1.

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

[350] Life, ch. xix. a; xx. 38. Way of Perf. ch. xxxvi. 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; mystica, perfectio intellectus et voluntatis: unde bonus
theologus scholasticus potest esse malus theologus mysticus. In rebus
tamen difficilibus, dubiis, spiritualibus, præstat mediocriter
spiritualem theologum consulere quam spiritualem idiotam.' (Schram,
Theol. Myst. § 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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