The Interior Castle

CONTINUES THE SAME SUBJECT AND SPEAKS OF ARIDITIES IN PRAYER AND THEIR
RESULTS: OF THE NECESSITY OF TRYING OURSELVES AND HOW OUR LORD PROVES
THOSE WHO ARE IN THESE MANSIONS.

1. Imperfections of dwellers in the first three mansions. 2. Our trials
show us our weakness. 3. Humility learnt by our faults. 4. Love of
money. 5. Liberty of spirit. 6. On bearing contempt. 7. Detachment
proved by trials. 8. Virtue and humility are the essentials. 9.
Perfection requires detachment. 10. We should try to make rapid
progress. 11. Leave our cares in God's hands. 12. Humility more
necessary than corporal penances. 13. Consolations rarely received
until the fourth mansions. 14. Advantages of hearing of them. 15.
Perfection consists in love, not in reward. 16. St. Teresa's joy at
seeing other souls favoured. 17. These graces should be striven for.
18. Obedience and direction, 19. Misguided zeal for others.

1. I HAVE known some, in fact, I may say numerous souls, who have
reached this state, and for many years lived, apparently, a regular and
well-ordered life, both of body and mind. It would seem that they must
have gained the mastery over this world, or at least be extremely
detached from it, yet if His Majesty sends very moderate trials they
become so disturbed and disheartened as not only to astonish but to
make me anxious about them. Advice is useless; having practised virtue
for so long they think themselves capable of teaching it, and believe
that they have abundant reason to feel miserable.

2. The only way to help them is to compassionate their troubles; [97]
indeed, one cannot but feel sorry at seeing people in such an unhappy
state. They must not be argued with, for they are convinced they suffer
only for God's sake, and cannot be made to understand they are acting
imperfectly, which is a further error in persons so far advanced. No
wonder that they should feel these trials for a time, but I think they
ought speedily to overcome their concern about such matters. God,
wishing His elect to realize their own misery, often temporarily
withdraws His favours: no more is needed to prove to us in a very short
time what we really are. [98]

3. Souls soon learn in this way; they perceive their faults very
clearly, and sometimes the discovery of how quickly they are overcome
by but slight earthly trials is more painful than the subtraction of
God's sensible favours. I consider that God thus shows them great
mercy, for though their behaviour may be faulty, yet they gain greatly
in humility. Not so with the people of whom I first spoke; they believe
their conduct is saintly, and wish others to agree with them. I will
give you some examples which will help us to understand and to try
ourselves, without waiting for God to try us, since it would be far
better to have prepared and examined ourselves beforehand.

4. A rich man, without son or heir, loses part of his property, [99]
but still has more than enough to keep himself and his household. If
this misfortune grieves and disquiets him as though he were left to beg
his bread, how can our Lord ask him to give up all things for His sake?
This man will tell you he regrets losing his money because he wished to
bestow it on the poor.

5. I believe His Majesty would prefer me to conform to His will, and
keep peace of soul while attending to my interests, to such charity as
this. If this person cannot resign himself because God has not raised
him so high in virtue, well and good: let him know that he is wanting
in liberty of spirit; let him beg our Lord to grant it him, and be
rightly disposed to receive it. Another person has more than sufficient
means to live on, when an opportunity occurs for acquiring more
property: if it is offered him, by all means let him accept it; but if
he must go out of his way to obtain it and then continues working to
gain more and more--however good his intention may be (and it must be
good, for I am speaking of people who lead prayerful and good lives),
he cannot possibly enter the mansions near the King.

6. Something of the same sort happens if such people meet with contempt
or want of due respect. God often gives them grace to bear it well, as
He loves to see virtue upheld in public, and will not have it condemned
in those who practise it, or else because these persons have served Him
faithfully, and He, our supreme Good, is exceedingly good to us all;
nevertheless, these persons are disturbed, and cannot overcome or get
rid of the feeling for some time. [100] Alas! have they not long
meditated on the pains our Lord endured and how well it is for us to
suffer, and have even longed to do so? They wish every one were as
virtuous as they are; and God grant they do not consider other people
to blame for their troubles and attribute merit to themselves!

7. You may think, my daughters, that I have wandered from the subject,
for all this does not concern you: nothing of the sort occurs to us
here, where we neither own nor wish for any property, nor endeavour to
gain it, and no one does us any wrong. The instances I have mentioned
do not coincide exactly, yet conclusions applicable to us may be drawn
from them, which it would be neither well nor necessary to state. These
will teach you whether you are really detached from all you have left;
trifling occasions often occur, although perhaps not quite of the same
kind, by which you can prove to yourselves whether you have obtained
the mastery over your passions.

8. Believe me, the question is not whether we wear the religious habit
or not, but whether we practise the virtues and submit our will in all
things to the will of God. The object of our life must be to do what He
requires of us: let us not ask that our will may be done, but His. If
we have not yet attained to this, let us be humble, as I said above.
Humility is the ointment for our wounds; if we have it, although
perhaps He may defer His coming for a time, God, Who is our Physician,
will come and heal us. 9. The penances performed by the persons I spoke
of are as well regulated as their life, which they value very highly
because they wish to serve our Lord with it--in which there is nothing
to blame--so they are very discreet in their mortifications lest they
should injure their health. Never fear they will kill themselves: they
are far too sensible! Their love is not strong enough to overcome their
reason; I wish it were--that they might not be content to creep on
their way to God: a pace that will never bring them to their journey's
end!

10. We seem to ourselves to be making progress, yet we become weary,
for, believe me, we are walking through a mist; it will be fortunate if
we do not lose ourselves. Do you think, my daughters, if we could
travel from one country to another in eight days, that it would be well
to spend a year on the journey, through wind, snow, and inundations and
over bad roads? [101] Would it not be better to get it over at once,
for it is full of dangers and serpents? Oh, how many striking instances
could I give you of this! God grant that I have passed beyond this
state myself: often I think that I have not.

11. All things obstruct us while prudence rules our actions; we are
afraid of everything and therefore fear to make progress--as if we
could reach the inner chambers while others make the journey for us! As
this is impossible, sisters, for the love of God let us exert
ourselves, and leave our reason and our fears in His hands, paying no
attention to the weaknesses of nature which might retard us. Let our
Superiors, to whom the charge belongs, look after our bodies; let our
only care be to hasten to our Lord's presence--for though there are few
or no indulgences to be obtained here, yet, regard for health might
mislead us and it would be none the better for our care, as I know
well.

12. I know, too, that our bodies are not the chief factors in the work
we have before us; they are accessory: extreme humility is the
principal point. It is the want of this, I believe, that stops people's
progress. It may seem that we have made but little way: we should
believe that is the case, and that our sisters are advancing much more
rapidly than we are. Not only should we wish others to consider us the
worst of all; we should endeavour to make them think so. If we act in
this manner, our soul will do well; otherwise we shall make no progress
and shall always remain the prey to a thousand troubles and miseries.
The way will be difficult and wearisome without self-renunciation,
weighed down as we are by the burden and frailties of human nature,
which are no longer felt in the more interior mansions.

13. In these third mansions the Lord never fails to repay our services,
both as a just and even as a merciful God, Who always bestows on us far
more than we deserve, giving us greater happiness than could be
obtained from any earthly pleasures and amusements. I think He grants
few consolations here, except, perhaps, occasionally to entice us to
prepare ourselves to enter the last mansions by showing us their
contents. There may appear to you to be no difference except in name
between sensible devotion, and consolations and you may ask why I
distinguish them. I think there is a very great difference, but I may
be mistaken.

14. This will be best explained while writing of the fourth mansion,
which comes next, when I must speak of the consolations received there
from our Lord. The subject may appear futile, yet may prove useful by
urging souls who know what each mansion contains to strive to enter the
best. It will solace those whom God has advanced so far; others, who
thought they had reached the summit, will be abashed, yet if they are
humble they will be led to thank God.

15. Those who do not receive these consolations may feel a despondency
that is uncalled for, since perfection does not consist in consolation
but in greater love; our reward will be in proportion to this, and to
the justice and sincerity of our actions. Perhaps you wonder, then, why
I treat of these interior favours and their nature. I do not know; ask
him who bade me write this. I must obey Superiors, not argue with them,
which I have no right to do.

16. I assure you that when I had neither received these favours, [102]
nor understood them by experience, or ever expected to (and rightly
so, for I should have felt reassured if I had known or even conjectured
that I was pleasing to God in any way), yet when I read of the mercies
and consolations that our Lord grants to His servants, I was delighted
and praised Him fervently. If such as myself acted thus, how much more
would the humble and good glorify Him! I think it is worth while to
explain these subjects and show what consolations and delights we lose
through our own fault, if only for the sake of moving a single soul to
praise God once.

17. When these joys are from God they come laden with love and
strength, which aid the soul on its way and increase its good works and
virtues. Do not imagine that it is unimportant whether you try to
obtain these graces or no; if you are not to blame, the Lord is just:
what He refuses in one way, His Majesty will give you in another, as He
knows how; His secret ways are very mysterious, and doubtless He will
do what is best for you.

18. Souls who by God's mercy are brought so far (which, as I said, is
no small mercy, for they are likely to ascend still higher) will be
greatly benefited by practising prompt obedience. Even if they are not
in the religious state, it would be well if they, like certain other
people, were to take a director, [103] so as never to follow their
own will, which is the cause of most of our ills. They should not
choose one of their own turn of mind [104] (as the saying goes), who
is over prudent in his actions, but should select one thoroughly
detached from worldly things; it is very helpful to consult a person
who has learnt and can teach this. It is encouraging to see that trials
which seemed to us impossible to submit to are possible to others, and
that they bear them sweetly. Their flight makes us try to soar, like
nestlings taught by the elder birds, who, though they cannot fly far at
first, little by little imitate their parents: I know the great benefit
of this. However determined such persons may be not to offend our Lord,
they must not expose themselves to temptation: they are still near the
first mansions to which they might easily return. Their strength is not
yet established on a solid foundation like that of souls exercised in
sufferings, who know how little cause there is to fear the tempests of
this world and care nothing for its pleasures: beginners might succumb
before any severe trial. Some great persecution, such as the devil
knows how to raise to injure us, might make beginners turn back; while
zealously trying to withdraw others from sin they might succumb to the
attacks made upon them.

19. Let us look at our own faults, and not at other persons'. People
who are extremely correct themselves are often shocked at everything
they see [105] ; however, we might often learn a great deal that is
essential from the very persons whom we censure. Our exterior
comportment and manners may be better--this is well enough, but not of
the first importance. We ought not to insist on every one following in
our footsteps, nor to take upon ourselves to give instructions in
spirituality when, perhaps, we do not even know what it is. Zeal for
the good of souls, though given us by God, may often lead us astray,
sisters; it is best to keep our rule, which bids us ever to live in
silence and in hope. [106] Our Lord will care for the souls belonging
to Him; and if we beg His Majesty to do so, by His grace we shall be
able to aid them greatly. May He be for ever blessed!
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[97] See letter concerning Francisco de Salcedo. Nov. 1576. Vol. II.

[98] Way of Perf. ch, xxxviii. 7.

[99] Way of Perf. ch, xxxviii, 10. Concep. ch. ii. 11, 12. Life, xi. 3.

[100] Way of Perf.. ch. xxxviii. 12.

[101] St. Teresa very probably had in her mind her journey, to make a
foundation at Seville, when the boat, which was crossing the
Guadalquivir, narrowly escaped being carried down the river by the
current. Found. ch. xxiv, 6

[102] Life, ch. xii. 2. Rel. vii. 3.

[103] Life. ch. xiii. 29.

[104] Rel. vii. 18.

[105] Way of Perf. ch. vii. 6. Castle, M. I. ch. ii. 20, 21.

[106] Isa. xxx. 15: In silentio et in spe erit fortitudo vestra.' Rule
§ 13.
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THE FOURTH MANSIONS
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