THE GREAT FRUITS PRODUCED BY THE ABOVE-MENTIONED PRAYER. THE WONDERFUL DIFFERENCE BETWEEN THESE EFFECTS AND THOSE FORMERLY DESCRIBED SHOULD BE CAREFULLY STUDIED AND REMEMBERED.
1. Effects of the graces last received. 2. The soul only cares for God’s honour. 3. But still performs its duties. 4. Other fruits of these favours. 5. The soul’s fervent desire to serve God. 6. Christ dwells within this soul. 7. And recalls it to fervour if negligent. 8. God’s constant care of such souls. 9. Their peace and silence. 10. Few ecstasies in the Seventh Mansions. 11. Probable reasons for this. 12. Allusions in Holy Scripture to this state. 13. Watchfulness of such souls. 14. Crosses suffered in this state.
1. THE little butterfly has died with the greatest joy at having found rest at last, and now Christ lives in her.420420Gal. ii. 20. Let us see the difference between her present and her former life, for the effects will prove whether what I told you was true. As far as can be ascertained they are these: first, a self-forgetfulness so complete that she really appears not to exist, as I said,421421Castle, M. vii. ch. i. 11 and 15. for such a transformation has been worked in her that she no longer recognizes herself; nor does she remember that heaven, or life, or glory are to be hers, but seems entirely occupied in seeking God’s interests. Apparently the words spoken by His Majesty have done their work: ’that she was to care for His affairs, and He would care for hers.’422422Castle, M. vii. ch. ii. 1. Compare the references there given.
2. Thus she recks nothing, whatever happens, but lives in such strange oblivion that, as I stated, she seems no longer to exist, nor does she wish to be of 279any account in anything—anything! unless she sees that she can advance, however little, the honour and glory of God, for which she would most willingly die.
3. Do not fancy I mean, daughters, that she neglects to eat and drink, though it brings no small torment to her, or to perform the duties of her state. I am speaking of her interior; as regards her exterior actions there is little to say, for her chief suffering is to see that she has hardly strength to do anything. For nothing in the world would she omit doing all she can which she knows would honour our Lord.
4. The second fruit is a strong desire for suffering, though it does not disturb her peace as before because the fervent wish of such souls for the fulfilment of God’s will in them makes them acquiesce in all He does. If He would have her suffer, she is content; if not, she does not torment herself to death about it as she used to do. She feels a great interior joy when persecuted, and is far more peaceful than in the former state under such circumstances: she bears no grudge against her enemies, nor wishes them any ill. Indeed she has a special love for them, is deeply grieved at seeing them in trouble, and does all she can to relieve them,423423Don Alvaro de Mendoza, Bishop of Avila, used to say that the best means of obtaining St. Teresa’s friendship was to injure or insult her, Acta Ss. n, 1233. Rel. vii. 20. earnestly interceding with God on their behalf. She would be glad to forfeit the favours His Majesty shows her, if they might be given to her enemies instead, to prevent their offending our Lord. 2805. The most surprising thing to me is that the sorrow and distress which such souls felt because they could not die and enjoy our Lord’s presence424424Rel. viii. 15. are now exchanged for as fervent a desire of serving Him, of causing Him to be praised, and of helping others to the utmost of their power. Not only have they ceased to long for death, but they wish for a long life and most heavy crosses, if such would bring ever so little honour to our Lord. Thus, if they knew for certain that immediately on quitting their bodies their souls would enjoy God, it would make no difference to them, nor do they think of the glory enjoyed by the saints, and long to share it. Such souls hold that their glory consists in helping, in any way, Him Who was crucified, especially as they see how men offend against Him, and how few, detached from all else, care for His honour alone. True, people in this state forget this at times, and are seized with tender longings to enjoy God and to leave this land of exile, especially as they see how little they serve Him. Then, returning to themselves and reflecting how they possess Him continually in their souls, they are satisfied, offering to His Majesty their willingness to live as the most costly oblation they can make.425425 Compare with the Saint’s poem on self-oblation: ‘Vuestro soy, para Vos naci’ (Poem i. Minor Works). Long life bestow, or straightway let me die;Let health be mine, or pain and sickness send;Honour or foul dishonour—be my pathBeset by war or peaceful till the end.My strength or weakness be as Thou dost choose,Since naught Thou askest shall I e’er refuse.Say, Lord, what is it Thou dost will for me?
They fear death no more than they would a delicious trance.
281[6. The fact is, that He Who gave them these torturing desires of death has exchanged them for the others. May He be for ever blessed and praised! Amen. In fact, such persons no longer wish for consolations nor delights, since they bear God Himself within them, and it is He Who lives in them. It is evident that His life was one continual torment: so would He have ours to be, at least in desire, for as to the rest He leads us mercifully as our weakness requires, though when He sees the need He imparts to us His strength.]
7. Such a soul, thoroughly detached from all things, wishes to be either always alone or occupied on what benefits the souls of others: she feels neither aridity nor any interior troubles, but a constant tender recollection of our Lord Whom she wishes to praise unceasingly. When she grows negligent, the same Lord arouses her in the way that I told you, and it is easy to see that this impulse (I know not what term to use for it) comes from the interior of the soul, like the former impetuous desires.426426Castle, M. vi. ch. vi. 6. It is now felt very sweetly, but is neither produced by the intellect nor the memory, nor is there reason to believe the soul itself has any share in it. This is so usual and so frequent that whoever has been in this state must have noticed it. However large a fire may be, the flame never burns downwards, but upwards, and so this movement is seen to come from the centre of the soul whose powers it excites. Indeed, were nothing else gained by this way of prayer but the knowledge of the special care God takes to communicate Himself to us and how He entreats us to abide with Him (for indeed I can describe it in no other way) I think that for the sake of these sweet and penetrating touches of His love all our past pains would be well spent.
Source: Interior Castle (CCEL)