Chapter VI. Spiritual Jubilation

The Interior Castle, by St. Teresa of Avila, [1921], at sacred-texts.com

CHAPTER VI.

DESCRIBES AN EFFECT WHICH PROVES THE PRAYER SPOKEN OF IN THE LAST CHAPTER TO BE GENUINE AND NO DECEPTION, TREATS OF ANOTHER FAVOUR OUR LORD BESTOWS ON THE SOUL TO MAKE IT PRAISE HIM FERVENTLY.

1. The soul longs for death. 2. The soul cannot help desiring these favours. 3. St. Teresa bewails her inability to serve God. 3. Fervour resulting from ecstasies. 5. Excessive desires to see God should be restrained. 6. They endanger health. 7. Tears often come from Physical causes. 8. St. Teresa's own experience. 9. Works, not tears, are asked by God. 10. Confide entirely in God. 11. The jubilee of the soul. 12. Impossibility of concealing this joy. 13. The world's judgment of this jubilee. 14. Which is often felt by the nuns of St. Joseph's. 15. The Saint's delight in this jubilee.

1. THESE sublime favours leave the soul so desirous of fully enjoying Him Who has bestowed them that life becomes a painful though delicious torture, and death is ardently longed for. Such a one often implores God with tears to take her from this exile where everything she sees wearies her. ¹ Solitude alone brings great alleviation for a time, but soon her grief returns and yet she cannot bear to be without it. In short, this poor little butterfly can find no lasting rest. So tender is her love that at the slightest provocation it flames forth and the soul takes flight. Thus in this mansion raptures

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occur very frequently, nor can they be resisted even in public. Persecutions and slanders ensue; ² however she may try, she cannot keep free from the fears suggested to her by so many people, especially by her confessors.

2. Although in one way she feels great confidence within her soul, especially when alone with God, yet on the other hand, she is greatly troubled by misgivings lest she is deceived by the devil and so should offend Him Whom she deeply loves. She cares little for blame, except when her confessor finds fault with her as if she could help what happens. She asks every one to pray for her ³ since she has been told to do so, and begs His Majesty to direct her by some other way than this which is so full of danger. Nevertheless, so great are the benefits left by these favours that she cannot but see that they lead her on the way to heaven, ⁴ of which she has read and heard and learnt in the law of God. As, strive how she may, she cannot resist desiring to receive these graces, she resigns herself into God's hands. Yet she is grieved at finding herself forced to wish for these favours which appears to be disobedience to her confessor, for she believes that in obedience, and in avoiding any offence against God, lies her safeguard against deception. Thus she feels she would prefer to be cut in pieces rather than wilfully commit a venial sin, yet is greatly grieved at seeing that she cannot avoid unwittingly falling into a great number.

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[paragraph continues] God bestows on such people so intense a desire neither ever to displease Him in however small a matter, nor to commit any avoidable imperfection, that, were there no other reason, they would try to avoid society and they greatly envy those who live in deserts. ⁵ On the other hand, they seek to live amidst men in the hopes of helping if but one soul to praise God better. ⁶ In the case of a woman, she grieves over the impediment offered by her sex ⁷ and envies those who are free to proclaim aloud to all Who is this mighty God of hosts. ⁸

3. O poor little butterfly! chained by so many fetters that stop thee from flying where thou wouldst! Have pity on her, O my God, and so dispose her ways that she may be able to accomplish some of her desires for Thy honour and glory! Take no account of the poverty of her merits, nor of the vileness of her nature, Lord, Thou Who hast the power to compel the vast ocean to retire, and didst force the wide river Jordan to draw back so that the Children of Israel might pass through! ⁹ Yet spare her not, for aided by Thy strength she can endure many trials. She is resolved to do so--she desires to suffer them. Stretch forth Thine arm, O Lord, to help her lest she waste her life on trifles! Let Thy greatness appear in this Thy creature, womanish and weak as she is, so that men, seeing the good in her is not her own, may praise Thee

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for it! Let it cost her what it may and as dear as she desires, for she longs to lose a thousand lives to lead one soul to praise Thee but a little better. If as many lives were hers to give, she would count them well spent in such a cause, knowing as a truth most certain that she is unworthy to bear the lightest cross, much less to die for Thee.

4. I cannot tell why I have said this, sisters, nor what made me do so; indeed I never intended it. You must know that these effects are bound to follow from such trances or ecstasies: they are not transient, but permanent desires; when opportunity occurs of acting on them, they prove genuine. How can I say that they are permanent, when at times the soul feels cowardly in the most trivial matters and too timorous to undertake any work for God?

5. I believe it is because our Lord, for its greater good, then leaves the soul to its natural weakness, which at once convinces it so thoroughly that any strength it possessed came from His Majesty as to destroy its self-love, enduing it with a greater knowledge of the mercy and greatness of God which He deigned to show forth in one so vile. However, the soul is usually in the former state. Beware of one thing, sisters; these ardent desires to behold our Lord are sometimes so distressing as to need rather to be checked than to be encouraged--that is, if feasible, for in another kind of prayer of which I shall speak later, it is not possible as you will see.

6. In the state I speak of these longings can sometimes be arrested, for the reason is at liberty

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to conform to the will of God and can quote the words of St. Martin; ¹⁰ should these desires become very oppressive, the thoughts may be turned to some other matter. As such longings are generally found in persons far advanced in perfection, the devil may excite them in order to make us think we are of their number--in any case it is well to be cautious. For my part, I do not believe he could cause the calm and peace given by this pain to the soul, but would disturb it by such uneasiness as we feel when afflicted concerning any worldly matter. A person inexperienced in both kinds of sorrow cannot understand the difference, but thinking such grief an excellent thing, will excite it as much as possible which greatly injures the health, as these longings are incessant or at least very frequent.

7. You must also notice that bodily weakness may cause such pain, especially with people of sensitive characters who cry over every trifling trouble. ¹¹ Times without number do they imagine they are mourning for God's sake when they are doing no such thing. If for a considerable space of time, whenever such a person hears the least mention of God or thinks of Him at all, these fits of uncontrollable

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weeping occur, ¹² the cause may be an accumulation of humour round the heart, which has a great deal more to do with such tears than has the love of God. Such persons seem as if they would never stop crying: believing that tears are beneficial, they do not try to check them nor to distract their minds from the subject, but encourage them as much as possible. The devil seizes this opportunity of weakening nuns so that they become unable to pray or to keep their Rule.

8. I think you must be puzzling over this and would like to ask what I would have you do, as I see danger in everything. If I am afraid of delusions in so good a thing as tears, perhaps I myself am deluded, and may be I am! But believe me, I do not say this without having witnessed it in other people although not in my own case, for there is nothing tender about me and my heart is so hard as often to grieve me. ¹³ However, when the fire burns fiercely within, stony as my heart may be, it distils like an alembic. ¹⁴ It is easy to know when tears come from this source, for they are soothing and gentle rather than stormy and rarely do any harm. This delusion, when it is one, has the advantage, with a humble person, of only injuring the body and not the soul. But if one is not humble, it is well to be ever on one's guard.

9. Let us not fancy that if we cry a great deal we have done all that is needed--rather we must

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work hard and practise the virtues: that is the essential--leaving tears to fall when God sends them, without trying to force ourselves to shed them. Then, if we do not take too much notice of them, they will leave the parched soil of our souls well watered, making it fertile in good fruit; for this is the water which falls from heaven. ¹⁵ However we may tire ourselves in digging to reach it, we shall never get any water like this; indeed, we may often work and search until we are exhausted without finding as much as a pool, much less a springing well!

10. Therefore, sisters, I think it best for us to place ourselves in the presence of God, contemplate His mercy and grandeur and our own vileness and leave Him to give us what He will, whether water or drought, for He knows best what is good for us; thus we enjoy peace and the devil will have less chance to deceive us.

11. Amongst these favours, at once painful and pleasant, Our Lord sometimes causes in the soul a certain jubilation ¹⁶ and a strange and mysterious kind of prayer. If He bestows this grace on you, praise Him fervently for it; I describe it so that you may know that it is something real. I believe that the faculties of the soul are closely united to God but that He leaves them at liberty to rejoice in their happiness together with the senses, although they do not know what they are enjoying nor how they do so. This may sound nonsense but it really

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happens. So excessive is its jubilee that the soul will not enjoy it alone but speaks of it to all around so that they may help it to praise God, which is its one desire. ¹⁷

12. Oh, what rejoicings would this person utter and what demonstrations would she make, if possible, so that all might know her happiness! She seems to have found herself again and wishes, like the father of the prodigal son, to invite all her friends to feast with her ¹⁸ and to see her soul in its rightful place, because (at least for the time being) she cannot doubt its security. I believe she is right, for the devil could not possibly infuse a joy and peace into the very centre of her being which make her whole delight consist in urging others to praise God. It requires a painful effort to keep silent and to dissemble such impulsive happiness. St. Francis must have experienced this when, as the robbers met him rushing through the fields crying aloud, he told them in answer to their questions that he was the 'herald of the great King.' ¹⁹ So felt other saints who retired into the deserts so that, like St. Francis, they might proclaim the praises of their God.

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13. I knew Fray Peter of Alcantara who used to do this. I believe he was a saint on account of the life he led, yet people often took him for a fool when they heard him. ²⁰ Oh happy folly, sisters! Would that God might let us all share it! What mercy He has shown you in placing you where, if He gave you this grace and it were perceived by others, it would rather turn to your advantage than bring on you contempt as it would do in the world, where men so rarely hear God praised that it is no wonder they take scandal at it.

14. Oh miserable times and wretched life spent in the world! How blest are those whose happy lot it is to be freed from them! ²¹ It often delights me, when in my sisters' company to see how the joy of their hearts is so great that they vie with one another in praising our Lord for placing them in this convent: it is evident that their praises come from the very depths of their souls. I should like you to do this often, sisters, for when one begins she incites the rest to imitate her. How can your tongues be better employed when you are together than in praising God, Who has given us so much cause for it?

15. May His Majesty often grant us this kind of prayer which is most safe and beneficial; we cannot acquire it for ourselves as it is quite supernatural.

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[paragraph continues] Sometimes it lasts for a whole day and the soul is like one inebriated, although not deprived of the senses; ²² nor like a person afflicted with melancholia, ²³ in which, though the reason is not entirely lost, the imagination continually dwells on some subject which possesses it and from which it cannot be freed. These are coarse comparisons to make in connection with such a precious gift, yet nothing else occurs to my mind. In this state of prayer a person is rendered by this jubilee so forgetful of self and everything else that she can neither think nor speak of anything but praising God, to which her joy prompts her. Let us all of us join her, my daughters, for why should we wish to be wiser than she? What can make us happier? And may all creatures unite their praises with ours for ever and ever. Amen, amen, amen!

Footnotes

206:1 Excl. ii. See poem 4, 'Cuan triste es, Dios mio'; and the two versions of 'Vivir sin vivir en mi.' (Poems 3 and 4. Minor Works.)

207:2 Life, ch. xxv. 18.

207:3 Ibid. ch. xxv. 20. Rel. vii. 7.

207:4 Ibid. ch. xxvii. 1, 2.

208:5 Rel. i. 6.

208:6 Life, ch. xxxii. 14; xxxv. 13. Castle, M. vii. ch. iv. 21 . Found. ch. i. 6, 7.

208:7 Way of Perf. ch. i.

208:8 III Reg. xix. 10.

208:9 Ps. cxiii. 3; Exod. xiv. and Jos. iii.

210:10 'When St. Martin was dying, his brethren said to him: 'Why, dear Father, will you leave us? Or to whom can you commit us in our desolation? We know, indeed, that you desire to be with Christ, but your reward above is safe and will not be diminished by delay; rather have pity on us whom you are leaving desolate.' Then Martin, always pitiful, moved by these lamentations, is said to have burst into tears. Turning to God, he replied to the mourners around him only by crying: 'O Lord, if I am still necessary to Thy people, I do not shrink from toil; Thy will be done.' (Sulpitius Severus, Life of St. Martin, letter 3.)

210:11 Way of Perf.. ch. xvii. 4; xix. 6.

211:12 Life, ch. xxix. 12.

211:13 Compare with this what we have said in note 1 to the second chapter of the Fourth Mansions. Rel. ii. 12.

211:14 Life, ch. xix. 1-3.

212:15 Way of Perf. ch. xix. 6. Life, ch. xviii. 12 sqq.

212:16 Philippus a SS. Trinit. l.c. p. iii. tr. i. disc. iv. art. 5. Antonius a Sp. S. l.c. tr. iv. n.156.

213:17 Rel. ii. 12.

213:18 St. Luke xv. 23.

213:19 'He plunged into a large forest, and there in a loud voice and in French, he made the echoes resound with the praises of God. Some robbers, attracted by his singing, rushed out upon him. But the sight of so poor a man destroyed their hopes of booty. They questioned him, and Francis gave them no answer beyond saying in allegorical language: 'I am the herald of the great King!' The robbers considered themselves insulted by these words. They threw themselves upon him, beat him severely, and went off after having thrown him into a ditch full of snow. This treatment only added fire to the zeal of Francis. He sang his holy canticles with greater love than before.' (Rev. Father Léon, Lives of the Saints of the Order of St. Francis, vol. 1, ch, i,)

214:20 'St. Peter of Alcantara, in the jubilation of his soul through the impetuosity of divine love, was occasionally unable to refrain from singing the divine praises aloud in a wonderful manner. To do this more freely, he sometimes went into the woods where the peasants who heard him sing took him for one who was beside himself.' (Rev. Alban Butler, Lives of the Saints.)

214:21 Way of Perf. ch. ii. 8; iii. i; viii. 1.

215:22 Compare with this what has been said in the fourth chapter of this Mansion, § 17, note 17.

215:23 Melancholia here as elsewhere means hysteria.