The Interior Castle

REATS OF THE SAME SUBJECT: EXPLAINS, BY SOME DELICATELY DRAWN
COMPARISONS, THE DIFFERENCE BETWEEN SPIRITUAL UNION AND SPIRITUAL
MARRIAGE.

1. The spiritual nuptials introduced by an imaginary vision. 2.
Spiritual betrothal and marriage differ. 3. Spiritual marriage lasting.
4. Not so spiritual betrothal. 5. Spiritual marriage permanent. 6. St.
Paul and spiritual marriage. 7. The soul's joy in union. 8. Its
conviction of God's indwelling. 9. Its peace. 10. Christ's prayer for
the divine union of the soul. 11. Its fulfilment. 12. Unalterable peace
of the soul in the seventh Mansion. 13. Unless it offends God. 14.
Struggles outside the seventh Mansion. 15. Comparisons explaining this.

1. WE now come to speak of divine and spiritual nuptials, although this
sublime favour cannot be received in all its perfection during our
present life, for by forsaking God this great good would be lost. The
first time God bestows this grace, He, by an imaginary vision of His
most sacred Humanity, reveals Himself to the soul so that it may
understand and realize the sovereign gift it is receiving. He may
manifest Himself in a different way to other people; the person I
mentioned, after having received Holy Communion beheld our Lord, full
of splendour, beauty, and majesty, as He was after His resurrection.
[403] He told her that henceforth she was to care for His affairs as
though they were her own and He would care for hers: He spoke other
words which she understood better than she can repeat them. This may
seem nothing new, for our Lord had thus revealed Himself to her at
other times; [404] yet this was so different that it left her
bewildered and amazed, both on account of the vividness of what she saw
and of the words heard at the time, also because it took place in the
interior of the soul where, with the exception of the one last
mentioned, no other vision had been seen.

2. You must understand that between the visions seen in this and in the
former mansions there is a vast difference; there is the same
distinction between spiritual espousals and spiritual marriage as
between people who are only betrothed and others who are united for
ever in holy matrimony. I have told you [405] that though I make this
comparison because there is none more suitable, yet this betrothal is
no more related to our corporal condition than if the soul were a
disembodied spirit. This is even more true of the spiritual marriage,
for this secret union takes place in the innermost centre of the soul
where God Himself must dwell: I believe that no door is required to
enter it. I say, no door is required,' for all I have hitherto
described seems to come through the senses and faculties as must the
representation of our Lord's Humanity, but what passes in the union of
the spiritual nuptials is very different. Here God appears in the
soul's centre, not by an imaginary but by an intellectual vision far
more mystic than those seen before, just as He appeared to the Apostles
without having entered through the door when He said: Pax vobis.' [406]

3. So mysterious is the secret and so sublime the favour that God thus
bestows instantaneously on the soul, that it feels a supreme delight,
only to be described by saying that our Lord vouchsafes for the moment
to reveal to it His own heavenly glory in a far more subtle way than by
any vision or spiritual delight. As far as can be understood, the soul,
I mean the spirit of this soul, is made one with God [407] Who is
Himself a spirit, and Who has been pleased to show certain persons how
far His love for us extends in order that we may praise His greatness.
He has thus deigned to unite Himself to His creature: He has bound
Himself to her as firmly as two human beings are joined in wedlock and
will never separate Himself from her.

4. Spiritual betrothal is different and like the grace of union is
often dissolved; for though two things are made one by union,
separation is still possible and each part then remains a thing by
itself. This favour generally passes quickly, and afterwards the soul,
as far as it is aware, remains without His company.

5. This is not so in the spiritual marriage with our Lord, where the
soul always remains in its centre with its God. Union may be symbolized
by two wax candles, the tips of which touch each other so closely that
there is but one light; or again, the wick, the wax, and the light
become one, but the one candle can again be separated from the other
and the two candles remain distinct; or the wick may be withdrawn from
the wax. But spiritual marriage is like rain falling from heaven into a
river or stream, becoming one and the same liquid, so that the river
and rain water cannot be divided; or it resembles a streamlet flowing
into the ocean, which cannot afterwards be disunited from it. This
marriage may also be likened to a room into which a bright light enters
through two windows--though divided when it enters, the light becomes
one and the same.

6. Perhaps when St. Paul said, He who is joined to the Lord is one
spirit,' [408] he meant this sovereign marriage, which presupposes
His Majesty's having been joined to the soul by union. The same Apostle
says: To me, to live is Christ and to die is gain.' [409] This, I
think, might here be uttered by the soul, for now the little butterfly
of which I spoke dies with supreme joy, for Christ is her life.

7. This becomes more manifest by its effects as time goes on, for the
soul learns that it is God Who gives it life,' by certain secret
intuitions too strong to be misunderstood, and keenly felt, although
impossible to describe. These produce such over-mastering feelings that
the person experiencing them cannot refrain from amorous exclamations,
such as: O Life of my life, and Power which doth uphold me!' with other
aspirations of the same kind. [410] For from the bosom of the
Divinity, where God seems ever to hold this soul fast clasped, issue
streams of milk, which solace the servants of the castle. I think He
wishes them to share, in some way, the riches the soul enjoys;
therefore from the flowing river in which the little streamlet is
swallowed up, some drops of water flow every now and then to sustain
the bodily powers, the servants of the bride and Bridegroom.

8. A person who was unexpectedly plunged into water could not fail to
be aware of it; here the case is the same, but even more evident. A
quantity of water could not fall on us unless it came from some
source--so the soul feels certain there must be some one within it who
lances forth these darts and vivifies its own life, and that there is a
Sun whence this brilliant light streams forth from the interior of the
spirit to its faculties.

9. The soul itself, as I said, never moves from this centre, nor loses
the peace He can give Who gave it to the Apostles when they were
assembled together. [411] I think this salutation of our Lord
contains far deeper meaning than the words convey, as also His bidding
the glorious Magdalen to go in peace.' [412] Our Lord's words act
within us, [413] and in these cases they must have wrought their
effect in the souls already disposed to banish from within themselves
all that is corporal and to retain only what is spiritual, in order to
be joined in this celestial union with the uncreated Spirit. Without
doubt, if we empty ourselves of all that belongs to the creature,
depriving ourselves of it for the love of God, that same Lord will fill
us with Himself.

10. Our Lord Jesus Christ, praying for His Apostles, (I cannot remember
the reference), asked that they might be made one with the Father and
with Himself; as Jesus Christ our Lord is in the Father and the Father
in Him! [414] I do not know how love could be greater than this! Let
none draw back from entering here, for His Majesty also said: Not only
for them do I pray, but for them also who through their word shall
believe in Me'; [415] and He declared: I am in them.' [416]

11. God help me! how true these words are, and how clearly are they
understood by the soul which in this state of prayer finds them
fulfilled in itself! So should we all but for our own fault, for the
words of Jesus Christ, our King and our Lord, cannot fail. It is we who
fail by not disposing ourselves fitly, nor removing all that can
obstruct this light,so that we do not behold ourselves in this mirror
wherein our image is engraved. [417]

12. To return to what I was saying. God places the soul in His own
mansion which is in the very centre of the soul itself. They say the
empyreal heavens, in which our Lord dwells, do not revolve with the
rest: so the accustomed movements of the faculties and imagination do
not appear to take place in any way that can injure the soul or disturb
its peace.

13. Do I seem to imply that after God has brought the soul thus far it
is certain to be saved and cannot fall into sin again? [418] I do not
mean this: whenever I say that the soul seems in security, I must be
understood to imply for as long as His Majesty thus holds it in His
care and it does not offend Him. At any rate I know for certain that
though such a person realizes the high state she is in and has remained
in it for several years, she does not consider herself safe, but is
more careful than ever to avoid committing the least offence against
God. As I shall explain later on, she is most anxious to serve Him and
feels a constant pain and confusion at seeing how little she can do for
Him compared with all she ought.' This is no light cross but a severe
mortification, for the harder the penances she can perform, the better
is she pleased. Her greatest penance is to be deprived by God of health
and strength to perform any. I told you elsewhere what keen pain this
caused her, but now it grieves her far more. This must be because she
is like a tree grafted on a stock growing near a stream which makes it
greener and more fruitful. [419] Why marvel at the longings of this
soul whose spirit has truly become one with the celestial water I
described?

14. To return to what I wrote about. It is not intended that the
powers, senses and passions should continually enjoy this peace. The
soul does so, indeed, but in the other mansions there are still times
of struggle, suffering, and fatigue, though as a general rule, peace is
not lost by them. This centre of the soul' or spirit' is so hard to
describe or even to believe in, that I think, sisters, my inability to
explain my meaning saves your being tempted to disbelieve me; it is
difficult to understand how there can be crosses and sufferings and yet
peace in the soul.

15. Let me give you one or two comparisons--God grant they may be of
use; if not, I know that what I say is true. A king resides in his
palace; many wars and disasters take place in his kingdom but he
remains on his throne. In the same way, though tumults and wild beasts
rage with great uproar in the other mansions, yet nothing of this
enters the seventh mansions, nor drives the soul from it. Although the
mind regrets these troubles, they do not disturb it nor rob it of its
peace, for the passions are too subdued to dare to enter here where
they would only suffer still further defeat. Though the whole body is
in pain, yet the head, if it be sound, does not suffer with it. I smile
at these comparisons--they do not please me--but I can find no others.
Think what you will about it--I have told you the truth.
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[403] Rel. iii. 20; ix. 8 and 25.

[404] Life, ch. xxxix. 29.

[405] Castle, M. v. ch. iv. 1.

[406] St. John xx. 19.

[407] Rel. xi. 1. sqq.

[408] 1 Cor. vi. 17: Qui adhæret Domino unus spiritus est.'

[409] Philip. i. 21: Mihi vivere Christus est, et mori lucrum.'

[410] Such exclamations, in considerable number, form the Book of
Exclamations published by Fray Luis de Leon. De Fuente thinks it was
written in 1569, but as St. Teresa's spiritual betrothal took place on
November 18, 1572, it seems, at least in parts, of a later date. The
spiritual nuptials must be placed between the aforementioned year and
May 1575, but it is not possible to ascertain the exact date. (For the
Exclamations, see Minor Works).

[411] St. John xx. 19.

[412] St. Luke vii. 50.

[413] Supra, M. vi. ch. iii. 6. Life, ch. xxv. 5.

[414] St. John xvii. 2 I: Ut omnes unum sint, sicut tu Pater in me, et
ego in te, ut et ipsi in nobis unum sint.'

[415] St. John xvii. 20: Non pro eis autem rogo tantum, sed et pro eis,
qui credituri sunt per verbum eorum in me.'

[416] St. John xvii. 2 3: Ego in eis.'

[417] This idea is expressed in St. Teresa's poem: Alma, buscarte has
en Mi' (Poem 10, Minor Works).

Such is the power of love, O soul,

To paint thee in my heart

No craftsman with such art

Whate'er his skill might be, could there

Thine image thus impart!

'Twas love that gave thee life--

Then, fair one, if thou be

Lost to thyself, thou'lt see

Thy portrait in my bosom stamped--

Soul, seek thyself in Me.

[418] In a letter dated May 1581, addressed to Don Alonso Velasquez,
then bishop of Osma, St. Teresa writes as follows: 'She [herself] has
received such an assurance of coming one day to the fruition of God
that she almost imagines she has already come into possession of Him,
without, however, the joy that will accompany it. She is in the same
position as one who by legal contract has received a splendid property
which will become his, and whose fruit he will enjoy at a given date.
Until then he only holds the title-deeds, without being able to take
possession of the property. Nevertheless my soul would not like to come
immediately into the possession of God, for it does not believe that it
has deserved such a grace. It only desires to continue in His service,
even at the cost of terrible sufferings. It would not mind thus serving
Him to the end of the world, after having received such a pledge.' St.
John of the Cross, in treating of this subject (Spir. Cant. stanza
xxii. 3) says: I believe that no soul ever attains to this state
without being confirmed in grace in it.' See also Ribera, in the Acta
Ss. p. 554, circa finem.

[419] Ps. i. 3: Et erit tamquam lignum quod plantatum est secus
decursus aquarum, quod fructum suum dabit in tempore suo.'
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