1. Ch. xxvii. -- 3.

2. Philipp. a SS. Trinitate, Theolog. Mystic. par. 2, tr. 3, disc. iv., art. 8: "Quamvis in principio visiones a daemone fictae aliquam habeant pacem ac dulcedinem, in fine tamen confusionum et amaritudinem in anima relinquunt; cujus contrarium est in divinis visionibus, quae saepe turbant in principio, sed semper in fine pacem animae relinquunt." St. John of the Cross, Spiritual Canticle, st. 14, p. 84: "In the spiritual pa.s.sage from the sleep of natural ignorance to the wakefulness of the supernatural understanding, which is the beginning of trance or ecstasy, the spiritual vision then revealed makes the soul fear and tremble."

3. See ch. xxix. -- 4.

4. "The holy Mother, Teresa of Jesus, had these imaginary visions for many years, seeing our Lord continually present before her in great beauty, risen from the dead, with His wounds and the crown of thorns. She had a picture made of Him, which she gave to me, and which I gave to Don Fernando de Toledo, Duke of Alva" (Jerome Gratian, Union del Alma, cap. 5. Madrid, 1616).

5. Anton. a Sp. Sancto, Direct. Mystic. tr. iii. disp. 5, -- I, n. 315: "Visio corporea est infima, visio imaginaria est media, visio intellectualis est suprema." N. 322: "Apparitio visibilis, c.u.m sit omnium infima, est magis exposita illusioni diaboli, nisi forte huic visioni corporali visio intellectualis adjungatur, ut in apparitione S. Gabrielis archangeli facta Beatae Virgini."

6. See ch. x.x.x. -- 18.

7. Ch. xxv. -- 18.

8. Ch. x.x.x. ---- 9, 10. See St. John of the Cross, Obscure Night, bk. ii. ch. 7.

9. Ch. xxvii. -- 3.

10. Ch. xxv. -- 8.

11. See -- 2.

12. -- 7, supra.

13. See ch. xxiii. -- 14.

14. Ch. xxiv. -- 5.

15. There were in Spain, and elsewhere, many women who were hypocrites, or deluded. Among others was the prioress of Lisbon, afterwards notorious, who deceived Luis of Granada (De la Fuente).

16. Inner Fortress, vi. 1, -- 4.

17. Ch. xxvi. -- 5; Inner Fortress, vi. 9, -- 7.

18. See ch. xxv. -- 18.

19. 2 Paralip. xx. 12: "Sed c.u.m ignoremus quid agere debeamus, hoc solum habemus residui, ut oculos nostros dirigamus ad Te."

20. See ch. x.x.x. -- 6.

Chapter XXIX.

Of Visions. The Graces Our Lord Bestowed on the Saint.

The Answers Our Lord Gave Her for Those Who Tried Her.

1. I have wandered far from the subject; for I undertook to give reasons why the vision was no work of the imagination.

For how can we, by any efforts of ours, picture to ourselves the Humanity of Christ, and imagine His great beauty? No little time is necessary, if our conception is in any way to resemble it.

Certainly, the imagination may be able to picture it, and a person may for a time contemplate that picture,--the form and the brightness of it,--and gradually make it more perfect, and so lay up that image in his memory. Who can hinder this, seeing that it could be fashioned by the understanding? But as to the vision of which I am speaking, there are no means of bringing it about; only we must behold it when our Lord is pleased to present it before us, as He wills and what He wills; and there is no possibility of taking anything away from it, or of adding anything to it; nor is there any way of effecting it, whatever we may do, nor of seeing it when we like, nor of abstaining from seeing; if we try to gaze upon it--part of the vision in particular--the vision of Christ is lost at once.

2. For two years and a half G.o.d granted me this grace very frequently; but it is now more than three years since He has taken away from me its continual presence, through another of a higher nature, as I shall perhaps explain hereafter. [1]

And though I saw Him speaking to me, and though I was contemplating His great beauty, and the sweetness with which those words of His came forth from His divine mouth,--they were sometimes uttered with severity,--and though I was extremely desirous to behold the colour of His eyes, or the form of them, so that I might be able to describe them, yet I never attained to the sight of them, and I could do nothing for that end; on the contrary, I lost the vision altogether. And though I see that He looks upon me at times with great tenderness, yet so strong is His gaze, that my soul cannot endure it; I fall into a trance so deep, that I lose the beautiful vision, in order to have a greater fruition of it all.

3. Accordingly, willing or not willing, the vision has nothing to do with it. Our Lord clearly regards nothing but humility and confusion of face, the acceptance of what He wishes to give, and the praise of Himself, the Giver. This is true of all visions without exception: we can contribute nothing towards them--we cannot add to them, nor can we take from them; our own efforts can neither make nor unmake them. Our Lord would have us see most clearly that it is no work of ours, but of His Divine Majesty; we are therefore the less able to be proud of it: on the contrary, it makes us humble and afraid; for we see that, as our Lord can take from us the power of seeing what we would see, so also can He take from us these mercies and His grace, and we may be lost for ever. We must therefore walk in His fear while we are living in this our exile.

4. Our Lord showed Himself to me almost always as He is after His resurrection. It was the same in the Host; only at those times when I was in trouble, and when it was His will to strengthen me, did He show His wounds. Sometimes I saw Him on the cross, in the Garden, crowned with thorns,--but that was rarely; sometimes also carrying His cross because of my necessities,--I may say so,--or those of others; but always in His glorified body. Many reproaches and many vexations have I borne while telling this--many suspicions and much persecution also. So certain were they to whom I spoke that I had an evil spirit, that some would have me exorcised. I did not care much for this; but I felt it bitterly when I saw that my confessors were afraid to hear me, or when I knew that they were told of anything about me.

5. Notwithstanding all this, I never could be sorry that I had had these heavenly visions; nor would I exchange even one of them for all the wealth and all the pleasures of the world.

I always regarded them as a great mercy from our Lord; and to me they were the very greatest treasure,--of this our Lord a.s.sured me often. I used to go to Him to complain of all these hardships; and I came away from prayer consoled, and with renewed strength. I did not dare to contradict those who were trying me; for I saw that it made matters worse, because they looked on my doing so as a failure in humility. I spoke of it to my confessor; he always consoled me greatly when he saw me in distress.

6. As my visions grew in frequency, one of those who used to help me before--it was to him I confessed when the father-minister [2] could not hear me--began to say that I was certainly under the influence of Satan. He bade me, now that I had no power of resisting, always to make the sign of the cross when I had a vision, to point my finger at it by way of scorn, [3] and be firmly persuaded of its diabolic nature. If I did this, the vision would not recur. I was to be without fear on the point; G.o.d would watch over me, and take the vision away. [4] This was a great hardship for me; for, as I could not believe that the vision did not come from G.o.d, it was a fearful thing for me to do; and I could not wish, as I said before, that the visions should be withheld. However, I did at last as I was bidden. I prayed much to our Lord, that He would deliver me from delusions. I was always praying to that effect, and with many tears. I had recourse also to St. Peter and St. Paul; for our Lord had said to me--it was on their feast that He had appeared to me the first time [5]--that they would preserve me from delusion. I used to see them frequently most distinctly on my left hand; but that vision was not imaginary. These glorious Saints were my very good lords.

7. It was to me a most painful thing to make a show of contempt whenever I saw our Lord in a vision; for when I saw Him before me, if I were to be cut in pieces, I could not believe it was Satan. This was to me, therefore, a heavy kind of penance; and accordingly, that I might not be so continually crossing myself, I used to hold a crucifix in my hand. This I did almost always; but I did not always make signs of contempt, because I felt that too much. It reminded me of the insults which the Jews heaped upon Him; and so I prayed Him to forgive me, seeing that I did so in obedience to him who stood in His stead, and not to lay the blame on me, seeing that he was one of those whom He had placed as His ministers in His Church. He said to me that I was not to distress myself--that I did well to obey; but He would make them see the truth of the matter. He seemed to me to be angry when they made me give up my prayer. [6] He told me to say to them that this was tyranny. He gave me reasons for believing that the vision was not satanic; some of them I mean to repeat by and by.

8. On one occasion,when I was holding in my hand the cross of my rosary, He took it from me into His own hand. He returned it; but it was then four large stones incomparably more precious than diamonds; for nothing can be compared with what is supernatural. Diamonds seem counterfeits and imperfect when compared with these precious stones. The five wounds were delineated on them with most admirable art. He said to me, that for the future that cross would appear so to me always; and so it did. I never saw the wood of which it was made, but only the precious stones. They were seen, however, by no one else,--only by myself. [7]

9. When they had begun to insist on my putting my visions to a test like this, and resisting them, the graces I received were multiplied more and more. I tried to distract myself; I never ceased to be in prayer: even during sleep my prayer seemed to be continual; for now my love grew, I made piteous complaints to our Lord, and told Him I could not bear it. Neither was it in my power--though I desired, and, more than that, even strove--to give up thinking of Him. Nevertheless, I obeyed to the utmost of my power; but my power was little or nothing in the matter; and our Lord never released me from that obedience; but though He bade me obey my confessor, He rea.s.sured me in another way, and taught me what I was to say. He has continued to do so until now; and He gave me reasons so sufficient, that I felt myself perfectly safe.

10. Not long afterwards His Majesty began, according to His promise, to make it clear that it was He Himself who appeared, by the growth in me of the love of G.o.d so strong, that I knew not who could have infused it; for it was most supernatural, and I had not attained to it by any efforts of my own. I saw myself dying with a desire to see G.o.d, and I knew not how to seek that life otherwise than by dying. Certain great impetuosities [8] of love, though not so intolerable as those of which I have spoken before, [9] nor yet of so great worth, overwhelmed me. I knew not what to do; for nothing gave me pleasure, and I had no control over myself. It seemed as if my soul were really torn away from myself. Oh, supreme artifice of our Lord! how tenderly didst Thou deal with Thy miserable slave! Thou didst hide Thyself from me, and didst yet constrain me with Thy love, with a death so sweet, that my soul would never wish it over.

11. It is not possible for any one to understand these impetuosities if he has not experienced them himself. They are not an upheaving of the breast, nor those devotional sensations, not uncommon, which seem on the point of causing suffocation, and are beyond control. That prayer is of a much lower order; and those agitations should be avoided by gently endeavouring to be recollected; and the soul should be kept in quiet. This prayer is like the sobbing of little children, who seem on the point of choking, and whose disordered senses are soothed by giving them to drink. So here reason should draw in the reins, because nature itself may be contributing to it and we should consider with fear that all this may not be perfect, and that much sensuality may be involved in it. The infant soul should be soothed by the caresses of love, which shall draw forth its love in a gentle way, and not, as they say, by force of blows.

This love should be inwardly under control, and not as a caldron, fiercely boiling because too much fuel has been applied to it, and out of which everything is lost. The source of the fire must be kept under control, and the flame must be quenched in sweet tears, and not with those painful tears which come out of these emotions, and which do so much harm.

12. In the beginning, I had tears of this kind. They left me with a disordered head and a wearied spirit, and for a day or two afterwards unable to resume my prayer. Great discretion, therefore, is necessary at first, in order that everything may proceed gently, and that the operations of the spirit may be within; all outward manifestations should be carefully avoided.

13. These other impetuosities are very different. It is not we who apply the fuel; the fire is already kindled, and we are thrown into it in a moment to be consumed. It is by no efforts of the soul that it sorrows over the wound which the absence of our Lord has inflicted on it; it is far otherwise; for an arrow is driven into the entrails to the very quick, [10] and into the heart at times, so that the soul knows not what is the matter with it, nor what it wishes for. It understands clearly enough that it wishes for G.o.d, and that the arrow seems tempered with some herb which makes the soul hate itself for the love of our Lord, and willingly lose its life for Him. It is impossible to describe or explain the way in which G.o.d wounds the soul, nor the very grievous pain inflicted, which deprives it of all self-consciousness; yet this pain is so sweet, that there is no joy in the world which gives greater delight. As I have just said, [11] the soul would wish to be always dying of this wound.

14. This pain and bliss together carried me out of myself, and I never could understand how it was. Oh, what a sight a wounded soul is!--a soul, I mean, so conscious of it, as to be able to say of itself that it is wounded for so good a cause; and seeing distinctly that it never did anything whereby this love should come to it, and that it does come from that exceeding love which our Lord bears it. A spark seems to have fallen suddenly upon it, that has set it all on fire. Oh, how often do I remember, when in this state, those words of David: "Quemadmodum desiderat cervus ad fontes aquarum"! [12] They seem to me to be literally true of myself.

15. When these impetuosities are not very violent they seem to admit of a little mitigation--at least, the soul seeks some relief, because it knows not what to do--through certain penances; the painfulness of which, and even the shedding of its blood, are no more felt than if the body were dead. The soul seeks for ways and means to do something that may be felt, for the love of G.o.d; but the first pain is so great, that no bodily torture I know of can take it away. As relief is not to be had here, these medicines are too mean for so high a disease.

Some slight mitigation may be had, and the pain may pa.s.s away a little, by praying G.o.d to relieve its sufferings: but the soul sees no relief except in death, by which it thinks to attain completely to the fruition of its good. At other times, these impetuosities are so violent, that the soul can do neither this nor anything else; the whole body is contracted, and neither hand nor foot can be moved: if the body be upright at the time, it falls down, as a thing that has no control over itself.

It cannot even breathe; all it does is to moan--not loudly, because it cannot: its moaning, however, comes from a keen sense of pain.

16. Our Lord was pleased that I should have at times a vision of this kind: I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision, such as I have spoken of before. [13] It was our Lord"s will that in this vision I should see the angel in this wise. He was not large, but small of stature, and most beautiful--his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim. [14] Their names they never tell me; but I see very well that there is in heaven so great a difference between one angel and another, and between these and the others, that I cannot explain it.

17. I saw in his hand a long spear of gold, and at the iron"s point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, [15] and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of G.o.d.

The pain was so great, that it made me moan; and yet so surpa.s.sing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than G.o.d. The pain is not bodily, but spiritual; though the body has its share in it, even a large one. It is a caressing of love so sweet which now takes place between the soul and G.o.d, that I pray G.o.d of His goodness to make him experience it who may think that I am lying. [16]

18. During the days that this lasted, I went about as if beside myself. I wished to see, or speak with, no one, but only to cherish my pain, which was to me a greater bliss than all created things could give me. [17]

19. I was in this state from time to time, whenever it was our Lord"s pleasure to throw me into those deep trances, which I could not prevent even when I was in the company of others, and which, to my deep vexation, came to be publicly known.

Since then, I do not feel that pain so much, but only that which I spoke of before,--I do not remember the chapter, [18]--which is in many ways very different from it, and of greater worth.

On the other hand, when this pain, of which I am now speaking, begins, our Lord seems to lay hold of the soul, and to throw it into a trance, so that there is no time for me to have any sense of pain or suffering, because fruition ensues at once. May He be blessed for ever, who hath bestowed such great graces on one who has responded so ill to blessings so great!

1. Ch. xl.