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Oh, sisters! How shall I ever be able to tell you
of the riches and the treasures and the delights
which are to be found in the fifth Mansions? I think
it would be better if I were to say nothing of the
Mansions I have not yet treated, for no one can
describe them, the understanding is unable to
comprehend them and no comparisons will avail to
explain them, for earthly things are quite
insufficient for this purpose. Send me light from
Heaven, my Lord, that I may enlighten these Thy
servants, to some of whom Thou art often pleased to
grant fruition of these joys, lest, when the devil
transfigures himself into an angel of light, he
should deceive them, for all their desires are
occupied in desiring to please Thee.
Although I said "to some", there are really very few
who do not enter these Mansions that I am about to
describe. Some get farther than others; but, as I
say, the majority manage to get inside. Some of the
things which are in this room, and which I will
mention here, are, I am sure, attained by very
few;[108] but, if they do no more than reach the
door, God is showing them great mercy by granting
them this; for, though many are called, few are
chosen.[109] So I must say here that, though all of
us who wear this sacred habit of Carmel are[110]
called to prayer and contemplation -- because that
was the first principle of our Order and because we
are descendent upon the line of those holy Fathers of
ours from Mount Carmel who sought this treasure, this
precious pearl of which we speak, in such great
solitude and with such contempt for the world -- few
of us[111] prepare ourselves for the Lord to reveal
it to us.
As far as externals are concerned, we are on the
right road to attaining the essential virtues; but we
shall need to do a very great deal before we can
attain to this higher state and we must on no account
be careless. So let us pause here, my sisters, and
beg the Lord that, since to some extent it is
possible for us to enjoy Heaven upon earth, He will
grant us His help so that it will not be our fault if
we miss anything may He also show us the road and
give strength to our souls so that we may dig until
we find this hidden treasure, since it is quite true
that we have it within ourselves. This I should like
to explain if the Lord is pleased to give me the
knowledge.
I said "strength to our souls", because you must
understand that we do not need bodily strength if God
our Lord does not give it us; there is no one for
whom He makes it impossible to buy His riches;
provided each gives what he has, He is content.
Blessed be so great a God! But observe, daughters,
that, if you are to gain this, He would have you keep
back nothing; whether it be little or much, He will
have it all for Himself, and according to what you
know yourself to have given, the favours He will
grant you will be small or great.
There is no better test than this of whether or no
our prayer attains to union. Do not think it is a
state, like the last, in which we dream; I say
"dream", because the soul seems to be, as it were,
drowsy, so that it neither seems asleep nor feels
awake. Here we are all asleep, and fast asleep, to
the things of the world, and to ourselves (in fact,
for the short time that the condition lasts, the soul
is without consciousness and has no power to think,
even though it may desire to do so). There is no need
now for it to devise any method of suspending the
thought. Even in loving, if it is able to love, it
cannot understand how or what it is that it loves,
nor what it would desire; in fact, it has completely
died to the world so that it may live more fully in
God. This is a delectable death, a snatching of the
soul from all the activities which it can perform
while it is in the body; a death full of delight,
for, in order to come closer to God, the soul appears
to have withdrawn so far from the body that I do not
know if it has still life enough to be able to
breathe.[112]
I have just been thinking about this and I believe
it has not; or at least, if it still breathes, it
does so without realizing it. The mind would like to
occupy itself wholly in understanding something of
what it feels, and, as it has not the strength to do
this, it becomes so dumbfounded that, even if any
consciousness remains to it, neither hands nor feet
can move; as we commonly say of a person who has
fallen into a swoon, it might be taken for dead. Oh,
the secrets of God! I should never weary of trying to
describe them to you, if I thought I could do so
successfully. I do not mind if I write any amount of
nonsense, provided that just once in a way I can
write sense, so that we may give great praise to the
Lord.
I said that there was no question here of dreaming,
whereas as in the Mansion that I have just described
the soul is doubtful as to what has really happened
until it has had a good deal of experience of it. It
wonders if the whole thing was imagination, if it has
been asleep, if the favour was a gift of God, or if
the devil was transfigured into an angel of light. It
retains a thousand suspicions, and it is well that it
should, for, as I said, we can sometimes be deceived
in this respect, even by our own nature. For,
although there is less opportunity for the poisonous
creatures to enter, a few little lizards, being very
agile, can hide themselves all over the place; and,
although they do no harm -- especially, as I said, if
we take no notice of them -- they correspond to the
little thoughts which proceed from the imagination
and from what has been said it will be seen that they
are often very troublesome.
Agile though they are, however, the lizards cannot
enter this Mansion, for neither imagination nor
memory nor understanding can be an obstacle to the
blessings that are bestowed in it. And I shall
venture to affirm that, if this is indeed union with
God,[113] the devil cannot enter or do any harm; for
His Majesty is in such close contact and union with
the essence of the soul[114] that he will not dare to
approach, nor can he even understand this secret
thing. That much is evident: for it is said that he
does not understand our thoughts;[115] still less,
therefore, will he understand a thing so secret that
God will not even entrust our thoughts with it.[116]
Oh, what a great blessing is this state in which that
accursed one can do us no harm! Great are the gains
which come to the soul with God working in it and
neither we ourselves nor anyone else hindering Him.
What will He not give Who so much loves giving and
can give all that He will?
I fear I may be leaving you confused by saying "if
this is indeed union with God" and suggesting that
there are other kinds of union. But of course there
are! If we are really very fond of vanities the devil
will send us into transports over them; but these are
not like the transports of God, nor is there the same
delight and satisfaction for the soul or the same
peace and joy. That joy is greater than all the joys
of earth, and greater than all its delights, and all
its satisfactions, so that there is no evidence that
these satisfactions and those of the earth have a
common origin; and they are apprehended, too, very
differently, as you will have learned by experience.
I said once[117] that it is as if the one kind had to
do with the grosser part of the body, and the other
kind penetrated to the very marrow of the bones; that
puts it well, and I know no better way of expressing
it.
But I fancy that even now you will not be satisfied,
for you will think that you may be mistaken, and that
these interior matters are difficult to investigate.
In reality, what has been said will be sufficient for
anyone who has experienced this blessing, for there
is a great difference between the false and the true.
But I will give you a clear indication which will
make it impossible for you to go wrong or to doubt if
some favour has come from God; His Majesty has put it
into my mind only to-day, and I think it is quite
decisive.
In difficult matters, even if I believe I
understand what I am saying and am speaking the
truth, I use this phrase "I think", because, if I am
mistaken, I am very ready to give credence to those
who have great learning. For even if they have not
themselves experienced these things, men of great
learning have a certain instinct[118] to prompt them.
As God uses them to give light to His Church, He
reveals to them anything which is true so that it
shall be accepted; and if they do not squander their
talents, but are true servants of God, they will
never be surprised at His greatness, for they know
quite well that He is capable of working more and
still more. In any case, where matters are in
question for which there is no explanation, there
must be others about which they can read, and they
can deduce from their reading that it is possible for
these first-named to have happened.
Of this I have the fullest experience; and I have
also experience of timid, half-learned men whose
shortcomings have cost me very dear. At any rate, my
own opinion is that anyone who does not believe that
God can do much more than this, and that He has been
pleased, and is sometimes still pleased, to grant His
creatures such favours, has closed the door fast
against receiving them. Therefore, sisters, let this
never be true of you, but trust God more and more,
and do not consider whether those to whom He
communicates His favours are bad or good. His Majesty
knows all about this, as I have said; intervention on
our part is quite unnecessary; rather must we serve
His Majesty with humility and simplicity of heart,
and praise Him for His works and wonders.
Turning now to the indication which I have described
as[119] a decisive one: here is this soul which God
has made, as it were, completely foolish in order the
better to impress upon it true wisdom. For as long as
such a soul is in this state, it can neither see nor
hear nor understand: the period is always short and
seems to the soul even shorter than it really is. God
implants Himself in the interior of that soul in such
a way that, when it returns to itself, it cannot[120]
possibly doubt that God has been in it and it has
been in God; so firmly does this truth remain within
it that, although for years God may never grant it
that favour again, it can neither forget it nor doubt
that it has received it (and this quite apart from
the effects which remain within it, and of which I
will speak later). This certainty of the soul is very
material.
But now you will say to me: How did the soul see it
and understand it if it can neither see nor
understand? I am not saying that it saw it at the
time,[121] but that it sees it clearly afterwards,
and not because it is a vision, but because of a
certainty which remains in the soul, which can be put
there only by God. I know of a person who had not
learned that God was in all things by presence and
power and essence; God granted her a favour of this
kind, which convinced her of this so firmly[122]
that, although one of those half-learned men whom I
have been talking about, and whom she asked in what
way God was in us (until God granted him an
understanding of it he knew as little of it as she),
told her that He was in us only by grace, she had the
truth so firmly implanted within her that she did not
believe him, and asked others, who told her the
truth, which was a great consolation to her.[123]
Do not make the mistake of thinking that this
certainty has anything to do with bodily form -- with
the presence of Our Lord Jesus Christ, for example,
unseen by us, in the Most Holy Sacrament. It has
nothing to do with this -- only with His Divinity.
How, you will ask, can we become so convinced of what
we have not seen? That I do not know, it is the work
of God. But I know I am speaking the truth; and if
anyone has not that certainty, I should say that what
he has experienced is not union of the whole soul
with God but only union of one of the faculties or
some one of the many other kinds of favour which God
grants the soul.
In all these matters we must stop looking for
reasons why they happened; if our understanding
cannot grasp them, why should we try to perplex it?
It suffices us to know that He Who brings this to
pass is all-powerful,[124] and as it is God Who does
it and we, however hard we work, are quite incapable
of achieving it, let us not try to become capable of
understanding it either.
With regard to what I have just said about our
incapability, I recall that, as you have heard, the
Bride in the Songs says: "The King brought me" (or
"put me", I think the words are) "into the cellar of
wine."[125] It does not say that she went. It also
says that she was wandering about in all directions
seeking her Beloved.[126] This, as I understand it,
is the cellar where the Lord is pleased to put us,
when He wills and as He wills.
But we cannot enter by any efforts of our own; His
Majesty must put us right into the centre[127] of our
soul, and must enter there Himself; and, in order
that He may the better show us His wonders, it is His
pleasure that our will, which has entirely
surrendered itself to Him, should have no part in
this.
Nor does He desire the door of the faculties and
senses, which are all asleep, to be opened to Him; He
will come into the centre of the soul without using a
door, as He did when He came in to His disciples, and
said Pax vobis,[128] and when He left the sepulchre
without removing the stone. Later on you will see how
it is His Majesty's will that the soul should have
fruition of Him in its very centre, but you will be
able to realize that in the last Mansion much better
than here.
Oh, daughters, what a lot we shall see if we desire
to see no more than our own baseness and wretchedness
and to understand that we are not worthy to be the
handmaidens of so great a Lord, since we cannot
comprehend His marvels. May He be for ever praised.
Amen.
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