For A Friend, Two

When Elizabeth of the Trinity had only three months of life to live, she was ordered to write on her retreat towards death. Part of this treatise created in the throes of pain and suffering, was a section for her sister, Guite, who was married and had two children at the time.

Elizabeth wrote that the life of the contemplative formed the call of all Catholics, as I have noted in the long perfection series, using the Doctors of the Church and Garrigou-Lagrange.

But, the key to being open to the graces of both active and passive contemplation, as explained by Elizabeth, in keeping with those great saints who went before her, is the key of death to the self.

Here are some bullet points from one of Elizabeth's treatises.

• All are called to be in union with Christ.
• But, this involves a stripping of all things, people, attachments, as well as a withdrawal from all things.
• Even though one is married with children, one must learn to live in a solitude during the day, to forget the self, even in the midst of the cares of the world.
• Becoming perfect must accompany this solitude, this yearning for God in love and the yearning for perfection.
• Finding heaven on earth can only happen through the acceptance of self-forgetfulness.
• This finding of heaven has nothing to do with consolations, either in prayer or in life.
• Quoting St. John of the Cross, Elizabeth writes that the Kingdom of God is within one, in a place beyond the temptings of the world and the devil.
• One's will must be in perfect harmony with the will of God, and as long as one has "fancies" contrary to God's will, one cannot grow in either love or holiness.
• Purification must be part of prayer and the choices of daily life.
• To attain union with God, the soul must be "entirely surrendered" and the will"must be calmly lost in God's will."
• Simplicity of intention means that one seeks God alone, and not anything or anyone else.
• One must desire the likeness of God. "Without the likeness which comes from grace, eternal damnation awaits us."
• As we are made in the image and likeness of God, the image of God must be the focus of the imagination, memory and reason, (notice--the emotions do not count, period).

All of these points, and there are more, refer back to the long perfection series as well as to the mini-series on Elizabeth of the Trinity.

Remember this simple chart to union with God:

First step: orthodoxy

Second step: oral prayer; surrendering the will

Third step: meditation, which is the beginning of mental prayer--based on Scripture and life of Christ

Fourth step: dark night of the senses-beginning of purgation

Fifth step: dark night of the soul-continuation of purgation, including demise of the predominant fault

Sixth step: active or acquired contemplation-during purgation and into the illuminative state

Seventh step: illuminative state

Eighth step: infused contemplation

Ninth step: union.

Follow the tags. Go back and read Garrigou-Lagrange again and again and again...definitions are important.

The Meaning of the Transfiguration

The real meaning of the Transfiguration sometimes is missed. Some Catholics think that Christ entered into His Glory for a brief moment.

No. Christ was never separated from His Father, and the Holy Ghost. He was always one with the and in the Trinity. What the three special apostles saw was Christ "unmasked".

The situation of Christ's humanity and divinity was not that He flipped back and forth, a heresy made up for a class on heresies by a certain smartie sem, but that He was truly God and truly Man.

Christ, in order to prepare the apostles for the deep meaning of the Passion, showed Himself as He truly is.

They missed the point, obviously, as Peter went on to deny Him.

Christ, the Second Son of the Blessed Trinity, reveals Himself to us daily in the Eucharist, but again, as the Hidden God.

With the Indwelling of the Trinity, Christ reveals Himself, with the Trinity, to those who seek Him. The Transfiguration reminds us of that Indwelling, the Trinity in and with those in sanctifying grace.

More later..

Interior/Exterior Presence ofGod

A few months ago, when I was in southern Illinois for several months, I lived in a house which belonged to a friend of mine. He was selling the house, as he lived elsewhere and no longer had any need for this place. At the time, I did not realize that the Jesuits had come this far west and south, in a town not too far from where I was living.

For years, members of my friend's family, all good, practicing, orthodox Catholics, enjoyed living in this house. The atmosphere of the building radiated peace and joy. Obviously, the spiritual lives of the members of that family had made that a place where one could sense God's Presence, even in a city which was growing more and more Godless.

This external sense of the Presence of God helped me to pray daily, following my little Benedictine schedule with ease. That the world brought hassles into my life, like the local needed trips to the local restaurant, which we dubbed the "evil Mac's", where young people who dabbled in the occult gathered, or like the neighboring houses owned and dwelt in by those into porn, did not matter as I could shut the door and enter my little chapel and be in the Presence of God.

The exterior Presence of God may be experienced, of course, in every Catholic Church, and in some houses where holy people have lived or do live. Hopefully, many readers experience God's Presence in their own family homes. The creation of domestic churches, that is, holy families, allows God to dwell our midst.

However, I had to leave that little haven and be in a completely different type of situation, where God's Presence had to be perceived in a different manner-in the cell within. When one lives in places where God has been denied entrance, one must find Him within one's own soul.

If you recall my little series on the Indwelling of the Holy Trinity, you will remember that all baptized persons who live in sanctifying grace can find God within. This Indwelling of the Trinity, the interior Presence of God, transcends the experience of evil in particular places, and, even, in particular people.

Last night, I became aware of the God within, the Indwelling of the Trinity, and was able to rest in that Presence in the midst of some persistent and heavy spiritual warfare. God showed me in this situation that I could experience the type of peace anywhere once I was aware of His internal Presence.

This awareness belongs to all of us. This is not a dramatically emotional experience, but a steady peace, and a complete resting in God, without anxiety or stress, even when one finds one's self in the middle of chaos and the disorder of evil.

In the coming days of tribulation, the interior Presence of God will guide us and give us peace in the midst of turmoil and grave sin, as the darkness of evil will become more and more obvious.

I share this moment, which is becoming a way of life for me, a steady resting in the Indwelling of the Trinity, as God is calling His People to this state of the lack of anxiety and stress.

We shall be called upon soon to reach out to those who will not be able to withstand alone the coming onslaught of evil.

Places which exude the exterior Presence of God may become rare, or even, non-existent, in one's immediate areas.

Find the God Within now, and practice the Presence of God so that the Church may be manifested where you live.

And, please keep praying so that I can set up  little place like I experienced on the plains of southern Illinois--a little house of prayer and rest for the Church Militant.

btw....What would America be like today if the French has won the Seven Year's War in the States?

Check out this map...https://commons.wikimedia.org/wiki/File:Nouvelle-France_map-en.svg And, some of my Canadian friends claim that their country was founded by a company, the Hudson Bay Company, which has an interesting history.

Framing Prayer 18 Cell and City

So much more could be written on the deep spirituality of this young saint, Elizabeth of the Trinity. However, I need to move on to the Jesuits and to the Benedictines this week, so this post is the last one.

I cannot recommend her books enough to my readers. I have been borrowing these from a friend, and if any readers would like to purchase for me her complete works, in several volumes, I would greatly appreciate that.

Today I end with an amazingly appropriate image from Elizabeth for all lay persons to ponder.

Recall how I wrote several posts highlighting St.Catherine of Siena's guidance on creating a little cell within your self to which you can go for solitude and entering into the Presence of God. Recall that we must calm our own warlike instincts before building the space God wants us to have in order to meet us-St. Catherine's little cell. 

I think I have written about her little cell of contemplation more than any other one phrase-

"Build a cell inside your mind, from which you can never flee."

 Elizabeth takes this idea and makes the interior cell into a city, the City of Jerusalem, the "inner kingdom of the soul",  the "the fortress, the unassailable citadel of interior recollection".

One interiorizes the holy city, notes Elizabeth. And, how does one do this? "If I want my city to have some similarity and likeness to that of  'the King of eternal ages and to receive the great illumination from God, I must extinguish every other light, as in the holy city, the Lamb must be its 'only light'",

When Christ stated that the Kingdom of God is within, this insight of Elizabeth's is what He meant.

We internalize this place in order to meet the Indwelling of the Trinity, Who is already there within us, waiting to be discovered. We have this Indwelling (follow the tags) from baptism. Only sin and imperfections keep us from finding God within. This is not pantheism, but a grace for those predestined by Divine Providence to be with God in the heavenly Jerusalem.

But, the quest begins here.

To create this little citadel within, one must get rid of trivial distractions and useless occupations which distract us. Distraction is the main reason, in my opinion, for the lack of interior solitude. Are we like Martha in our daily lives, too busy to sit at the feet of Christ and listen?

Elizabeth's interior city is not only where we meet God, and prepare a place for him, but where we meet the Love to give to others.

When things fall apart around us, and they will, we must be able to stand in the midst of chaos in the little city of our minds and heart, with Christ, listening, resting, praying, counseling.

Cell and city become one and those without this will have no protection in the days to come.


http://supertradmum-etheldredasplace.blogspot.com/2013/04/build-cell-inside-your-mind-from-which.html

Framing Prayer 4

When we think of the prayer of Carmel, we think of the great Carmelite saints, John of the Cross, Teresa of Avila, whose birthday in 1515 we celebrate this year, and Therese, the Little Flower. But, as members of a religious order, they speak to the laity within a context of the order of perfection-communal life, scheduled prayer and work, obedience.

However, the Carmelite way of framing prayer can be accessible to the lay person, and not only to the fortunate enough to be third order Carmelites (Tertiaries) living near an orthodox Carmel.

Sadly, the Tertiaries I have known in my life did not have a clue about the difference between meditation and contemplation, and were influenced by modern commentaries which completely ignored the rigors of repentance and daily mortification. Speaking with Tertiaries in the past, I was surprised at the lack of understanding regarding the core of the way of Carmel-silence and solitude.

The Carmelite does not have the same communal or individual ideal as to the Benedictines or the Jesuits. Carmelites who are in truly contemplative orders have cells, where they pray and come together for Mass or chores (done in silence) only. The cell provides the silence and solitude of the reformed order. The active orders, such as those which have reached out to the aged and to education, must balance meditation and contemplation with great activity, losing the contemplative focus of Teresa's renewal.

The lay person, however, can learn much from the framework of the prayer of Carmel. Follow the tags for other posts on Teresa of Avila, John of the Cross, John of Avila.

Here, I want to concentrate on the manner of prayer, so as to aid those lay people who are inclined to the daily framework of a Carmelite.

In doing so, I highlight four aspects of the prayer of Carmelites in this mini-series--the devotion to Mary, the devotion to the Holy Face, the central need for study, and the role of contemplation in action.

Before I begin, I would ask readers to turn to three great modern Carmelite saints for their example of holiness in action as well as contemplation. These four Carmelites will be my examples for this section of the mini-series: Brother Lawrence, Titus Brandsma, Teresa Benedicta of the Cross,  and Elizabeth of the Trinity.

I have several posts on these saints already on this blog, but I want to emphasize how their lives and manner of praying can directly inform the lay person attracted to the spirit of Carmel. Just follow the tags, and for Elizabeth of the Trinity, look under "Indwelling of the Trinity:

Besides silence, mortification looms large in the life of a real Carmelite. One only needs to look at the lives of those four I have chosen to see the great importance in their lives of humility, which flows from self-denial.

We have the great examples of Teresa of Avila and John of the Cross regarding self-denial, but in Part Five, I shall concentrate on the lives and prayer of the four to be used for this mini-series.

to be continued...

Leaving on A Note Dear to Me--The Civilization of Love in The Trinity

The Encyclical ends on the note of love, and building a civilization of love.

The Eucharist is the great sign of simplicity in Love. I have called Jesus in the Eucharist, The Vulnerable God. Such love is pure gift to each one of us and to the world. 

Relationship to God is the key to good stewardship, and the realization that God is the Father of us all.

Can we not rediscover and share with the world this needed conversion to earlier ways of simpler lifestyles which would help the problems of ecology and lack of necessities for so many of our brothers and sisters?

Christ is THE answer to all the world's problems. That must be our main message to the world, caught up in greed and restless consumerism. And, how many times have I begged readers to start communities, to start podding?


Watch what Clear Creek is doing....look at what convents and monasteries have done for centuries. (Photos are from the Isle of Wight Benedictines.)

V. CIVIC AND POLITICAL LOVE

228. Care for nature is part of a lifestyle which includes the capacity for living together and communion. Jesus reminded us that we have God as our common Father and that this makes us brothers and sisters. Fraternal love can only be gratuitous; it can never be a means of repaying others for what they have done or will do for us. That is why it is possible to love our enemies. This same gratuitousness inspires us to love and accept the wind, the sun and the clouds, even though we cannot control them. In this sense, we can speak of a “universal fraternity”.

229. We must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it. We have had enough of immorality and the mockery of ethics, goodness, faith and honesty. It is time to acknowledge that light-hearted superficiality has done us no good. When the foundations of social life are corroded, what ensues are battles over conflicting interests, new forms of violence and brutality, and obstacles to the growth of a genuine culture of care for the environment.

230. Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. In the end, a world of exacerbated consumption is at the same time a world which mistreats life in all its forms.

231. Love, overflowing with small gestures of mutual care, is also civic and political, and it makes itself felt in every action that seeks to build a better world. Love for society and commitment to the common good are outstanding expressions of a charity which affects not only relationships between individuals but also “macro-relationships, social, economic and political ones”.[156]That is why the Church set before the world the ideal of a “civilization of love”.[157] Social love is the key to authentic development: “In order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”.[158] In this framework, along with the importance of little everyday gestures, social love moves us to devise larger strategies to halt environmental degradation and to encourage a “culture of care” which permeates all of society. When we feel that God is calling us to intervene with others in these social dynamics, we should realize that this too is part of our spirituality, which is an exercise of charity and, as such, matures and sanctifies us.

232. Not everyone is called to engage directly in political life. Society is also enriched by a countless array of organizations which work to promote the common good and to defend the environment, whether natural or urban. Some, for example, show concern for a public place (a building, a fountain, an abandoned monument, a landscape, a square), and strive to protect, restore, improve or beautify it as something belonging to everyone. Around these community actions, relationships develop or are recovered and a new social fabric emerges. Thus, a community can break out of the indifference induced by consumerism. These actions cultivate a shared identity, with a story which can be remembered and handed on. In this way, the world, and the quality of life of the poorest, are cared for, with a sense of solidarity which is at the same time aware that we live in a common home which God has entrusted to us. These community actions, when they express self-giving love, can also become intense spiritual experiences.

VI. SACRAMENTAL SIGNS AND THE CELEBRATION OF REST

233. The universe unfolds in God, who fills it completely. Hence, there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face.[159] The ideal is not only to pass from the exterior to the interior to discover the action of God in the soul, but also to discover God in all things. Saint Bonaventure teaches us that “contemplation deepens the more we feel the working of God’s grace within our hearts, and the better we learn to encounter God in creatures outside ourselves”.[160]

234. Saint John of the Cross taught that all the goodness present in the realities and experiences of this world “is present in God eminently and infinitely, or more properly, in each of these sublime realities is God”.[161] This is not because the finite things of this world are really divine, but because the mystic experiences the intimate connection between God and all beings, and thus feels that “all things are God”.[162] Standing awestruck before a mountain, he or she cannot separate this experience from God, and perceives that the interior awe being lived has to be entrusted to the Lord: “Mountains have heights and they are plentiful, vast, beautiful, graceful, bright and fragrant. These mountains are what my Beloved is to me. Lonely valleys are quiet, pleasant, cool, shady and flowing with fresh water; in the variety of their groves and in the sweet song of the birds, they afford abundant recreation and delight to the senses, and in their solitude and silence, they refresh us and give rest. These valleys are what my Beloved is to me”.[163]

Who cannot be moved by these words of love for the Bridegroom, the King of Creation, the Lord of the Universe...

235. The Sacraments are a privileged way in which nature is taken up by God to become a means of mediating supernatural life. Through our worship of God, we are invited to embrace the world on a different plane. Water, oil, fire and colours are taken up in all their symbolic power and incorporated in our act of praise. The hand that blesses is an instrument of God’s love and a reflection of the closeness of Jesus Christ, who came to accompany us on the journey of life. Water poured over the body of a child in Baptism is a sign of new life. Encountering God does not mean fleeing from this world or turning our back on nature. This is especially clear in the spirituality of the Christian East. “Beauty, which in the East is one of the best loved names expressing the divine harmony and the model of humanity transfigured, appears everywhere: in the shape of a church, in the sounds, in the colours, in the lights, in the scents”.[164] For Christians, all the creatures of the material universe find their true meaning in the incarnate Word, for the Son of God has incorporated in his person part of the material world, planting in it a seed of definitive transformation. “Christianity does not reject matter. Rather, bodiliness is considered in all its value in the liturgical act, whereby the human body is disclosed in its inner nature as a temple of the Holy Spirit and is united with the Lord Jesus, who himself took a body for the world’s salvation”.[165]

236. It is in the Eucharist that all that has been created finds its greatest exaltation. Grace, which tends to manifest itself tangibly, found unsurpassable expression when God himself became man and gave himself as food for his creatures. The Lord, in the culmination of the mystery of the Incarnation, chose to reach our intimate depths through a fragment of matter. He comes not from above, but from within, he comes that we might find him in this world of ours. In the Eucharist, fullness is already achieved; it is the living centre of the universe, the overflowing core of love and of inexhaustible life. Joined to the incarnate Son, present in the Eucharist, the whole cosmos gives thanks to God. Indeed the Eucharist is itself an act of cosmic love: “Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world”.[166] The Eucharist joins heaven and earth; it embraces and penetrates all creation. The world which came forth from God’s hands returns to him in blessed and undivided adoration: in the bread of the Eucharist, “creation is projected towards divinization, towards the holy wedding feast, towards unification with the Creator himself”.[167] Thus, the Eucharist is also a source of light and motivation for our concerns for the environment, directing us to be stewards of all creation.

237. On Sunday, our participation in the Eucharist has special importance. Sunday, like the Jewish Sabbath, is meant to be a day which heals our relationships with God, with ourselves, with others and with the world. Sunday is the day of the Resurrection, the “first day” of the new creation, whose first fruits are the Lord’s risen humanity, the pledge of the final transfiguration of all created reality. It also proclaims “man’s eternal rest in God”.[168] In this way, Christian spirituality incorporates the value of relaxation and festivity. We tend to demean contemplative rest as something unproductive and unnecessary, but this is to do away with the very thing which is most important about work: its meaning. We are called to include in our work a dimension of receptivity and gratuity, which is quite different from mere inactivity. Rather, it is another way of working, which forms part of our very essence. It protects human action from becoming empty activism; it also prevents that unfettered greed and sense of isolation which make us seek personal gain to the detriment of all else. The law of weekly rest forbade work on the seventh day, “so that your ox and your donkey may have rest, and the son of your maidservant, and the stranger, may be refreshed” (Ex 23:12). Rest opens our eyes to the larger picture and gives us renewed sensitivity to the rights of others. And so the day of rest, centred on the Eucharist, sheds it light on the whole week, and motivates us to greater concern for nature and the poor.

I have been exploring the Indwelling of the Trinity on this blog, and it is appropriate that we read in this next section that the Trinity is present to us as a Relationship, Three Persons in One God, united in Love. We are reminded that we are related to all God's creation by meditating on the Trinity within.

VII. THE TRINITY AND THE RELATIONSHIP BETWEEN CREATURES

238. The Father is the ultimate source of everything, the loving and self-communicating foundation of all that exists. The Son, his reflection, through whom all things were created, united himself to this earth when he was formed in the womb of Mary. The Spirit, infinite bond of love, is intimately present at the very heart of the universe, inspiring and bringing new pathways. The world was created by the three Persons acting as a single divine principle, but each one of them performed this common work in accordance with his own personal property. Consequently, “when we contemplate with wonder the universe in all its grandeur and beauty, we must praise the whole Trinity”.[169]

239. For Christians, believing in one God who is trinitarian communion suggests that the Trinity has left its mark on all creation. Saint Bonaventure went so far as to say that human beings, before sin, were able to see how each creature “testifies that God is three”. The reflection of the Trinity was there to be recognized in nature “when that book was open to man and our eyes had not yet become darkened”.[170] The Franciscan saint teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key.

Our Pope knows his Franciscan mysticism well and inspires us to think about creation with new thoughts, formed through new eyes.

240. The divine Persons are subsistent relations, and the world, created according to the divine model, is a web of relationships. Creatures tend towards God, and in turn it is proper to every living being to tend towards other things, so that throughout the universe we can find any number of constant and secretly interwoven relationships.[171] This leads us not only to marvel at the manifold connections existing among creatures, but also to discover a key to our own fulfilment. The human person grows more, matures more and is sanctified more to the extent that he or she enters into relationships, going out from themselves to live in communion with God, with others and with all creatures. In this way, they make their own that trinitarian dynamism which God imprinted in them when they were created. Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity.

I already shared the section on Mary a few days ago, so let me move to the last part which is a prayer.

246. At the conclusion of this lengthy reflection which has been both joyful and troubling, I propose that we offer two prayers. The first we can share with all who believe in a God who is the all-powerful Creator, while in the other we Christians ask for inspiration to take up the commitment to creation set before us by the Gospel of Jesus.

A prayer for our earth


All-powerful God, you are present in the whole universe
and in the smallest of your creatures.
You embrace with your tenderness all that exists.
Pour out upon us the power of your love,
hat we may protect life and beauty.
Fill us with peace, that we may live
as brothers and sisters, harming no one.
O God of the poor,
help us to rescue the abandoned and forgotten of this earth,
so precious in your eyes.
Bring healing to our lives,
that we may protect the world and not prey on it,
that we may sow beauty, not pollution and destruction.
Touch the hearts
of those who look only for gain
at the expense of the poor and the earth.
Teach us to discover the worth of each thing,
to be filled with awe and contemplation,
to recognize that we are profoundly united
with every creature
as we journey towards your infinite light.
We thank you for being with us each day.
Encourage us, we pray, in our struggle
for justice, love and peace.
A Christian prayer in union with creation

Father, we praise you with all your creatures.
They came forth from your all-powerful hand;
they are yours, filled with your presence and your tender love.
Praise be to you!
Son of God, Jesus,
through you all things were made.
You were formed in the womb of Mary our Mother,
you became part of this earth,
and you gazed upon this world with human eyes.
Today you are alive in every creature
in your risen glory.
Praise be to you!

Holy Spirit, by your light
you guide this world towards the Father’s love
and accompany creation as it groans in travail.
You also dwell in our hearts
and you inspire us to do what is good.
Praise be to you!

Triune Lord, wondrous community of infinite love,
teach us to contemplate you
in the beauty of the universe,
for all things speak of you.
Awaken our praise and thankfulness
for every being that you have made.
Give us the grace to feel profoundly joined
to everything that is.
God of love, show us our place in this world
as channels of your love
for all the creatures of this earth,
for not one of them is forgotten in your sight.
Enlighten those who possess power and money
that they may avoid the sin of indifference,
that they may love the common good, advance the weak,
and care for this world in which we live.
The poor and the earth are crying out.
O Lord, seize us with your power and light,
help us to protect all life,
to prepare for a better future,
for the coming of your Kingdom
of justice, peace, love and beauty.
Praise be to you!
Amen.

Brief Description from St. Teresa on the Indwelling

A brief description of the unitive state from the Interior Castle.

Here one sees the great revelation of the Indwelling

of the Holy Trinity which God desires us all to experience, to know...even while on earth. This is a repeat post, but for the benefit of some who missed this.

8. In the former favours our Lord unites the spirit to Himself and

makes it both blind and dumb like St. Paul after his conversion, [395] thus preventing its knowing whence or how it enjoys this grace, for the supreme delight of the spirit is to realize its nearness to God. During the actual moment of divine union the soul feels nothing, all its powers being entirely lost. But now He acts differently: our pitiful God removes the scales from its eyes [396] letting it see and understand somewhat of the grace received in a strange and wonderful manner in this mansion by means of intellectual vision. 9. By some mysterious manifestation of the truth, the three Persons of the most Blessed Trinity reveal themselves, preceded by an illumination which shines on the spirit like a most dazzling cloud of light. [397] The three Persons are distinct from one another; a sublime knowledge is infused into the soul, imbuing it with a certainty of the truth that the Three are of one substance, power, and knowledge and are one God. Thus that which we hold as a doctrine of faith, the soul now, so to speak, understands by sight, though it beholds the Blessed Trinity neither by the eyes of the body nor of the soul, this being no imaginary vision. All the Three Persons here communicate Themselves to the soul, speak to it and make it understand the words of our Lord in the Gospel that He and the Father and the Holy Ghost will come and make their abode with the soul which loves Him and keeps His commandments. [398] 10. O my God, how different from merely hearing and believing these words is it to realize their truth in this way! Day by day a growing astonishment takes possession of this soul, for the three Persons of the Blessed Trinity seem never to depart; it sees with certainty, in the way I have described, that They dwell far within its own centre and depths; though for want of learning it cannot describe how, it is conscious of the indwelling of these divine Companions. 11. You may fancy that such a person is beside herself and that her mind is too inebriated to care for anything else. On the contrary, she is far more active than before in all that concerns God's service, and when at leisure she enjoys this blessed companionship. Unless she first deserts God, I believe He will never cease to make her clearly sensible of His presence: she feels confident, as indeed she may, that He will never so fail her as to allow her to lose this favour after once bestowing it; at the same time, she is more careful than before to avoid offending Him in any way. 12. This presence is not always so entirely realized, that is, so distinctly manifest, as at first, or as it is at times when God renews this favour, otherwise the recipient could not possibly attend to anything else nor live in society. Although not always seen by so clear a light, yet whenever she reflects on it she feels the companionship of the Blessed Trinity. This is as if, when we were with other people in a very well lighted room, some one were to darken it by closing the shutters; we should feel certain that the others were still there, though we were unable to see them. [399]

On the Indwelling and the Mansions Two

Again, St. Teresa's words are in italics:

14. Those conscious of being in this state must as often as possible have recourse to His Majesty, taking His Blessed Mother and the saints for their advocates to do battle for them, because we creatures possess little strength for self-defence. Indeed in every state of life all our help must come from God; may He in His mercy grant it us, Amen! What a miserable life we lead! 

As I have spoken more fully in other writings [57] on the ill that results from ignoring the need of humility and self-knowledge, I will treat no more about it here, my daughters, although it is of the first importance. God grant that what I have said may be useful to you. 

 Most of us are here, looking at the lives of the saints for comfort and guidance.

 15 You must notice that the light which comes from the King's palace hardly shines at all in these first mansions; although not as gloomy and black as the soul in mortal sin, yet they are in semi-darkness, and their inhabitants see scarcely anything. I cannot explain myself; I do not mean that this is the fault of the mansions themselves, but that the number of snakes, vipers, and venomous reptiles from outside the castle prevent souls entering them from seeing the light. They resemble a person entering a chamber full of brilliant sunshine, with eyes clogged and half closed with dust. Though the room itself is light, he cannot see because of his self-imposed impediment. In the same way, these fierce and wild beasts blind the eyes of the beginner, so that he sees nothing but them. 

 The fog I saw in the neighborhood created a semi-darkness. The houses and trees, nicely manicured lawns and flowers were wrapped in this murkiness, as if sinfulness obscured normal life. So it is with most people who only live in vain-glory, which is the taking of glory from God and claiming it for one's own. 

 16. Such, it appears to me, is the soul which, though not in a state of mortal sin, is so worldly and preoccupied with earthly riches, honours, and affairs, that as I said, even if it sincerely wishes to enter into itself and enjoy the beauties of the castle, it is prevented by these distractions and seems unable to overcome so many obstacles. It is most important to withdraw from all unnecessary cares and business, as far as compatible with the duties of one's state of life, in order to enter the second mansion. This is so essential, that unless done immediately I think it impossible for any one ever to reach the principal room, or even to remain where he is without great risk of losing what is already gained; otherwise, although he is inside the castle, he will find it impossible to avoid being bitten some time or other by some of the very venomous creatures surrounding him. 

Get away from distractions, both exterior and interior. Simplify your lives, and those in your families. Sin complicates, does it not, so one way to simplify one's life is to stop sinning. Stop trying to be like everyone else and be CATHOLIC!

4. These souls hear our Lord calling them, for as they approach nearer to where His Majesty dwells He proves a loving Neighbour, though they may still be engaged in the amusements and business, the pleasures and vanities of this world. While in this state we continually fall into sin and rise again, for the creatures amongst whom we dwell are so venomous, so vicious, and so dangerous, that it is almost impossible to avoid being tripped up by them. Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him. So sweet is His voice, that the poor soul is disconsolate at being unable to follow His bidding at once, and therefore, as I said, suffers more than if it could not hear Him. 

 I say to those who have started this journey to take heart. I pray for those who have asked me to do so, as when one begins to sin again and again after trying so hard to avoid all sin, one needs to focus on the Dear Face of Christ, Who is All Good and full of compassion, especially for those of us who want to love Him as perfectly as we can. This trying causes sufferings, and if God removes Himself and all consolations, the way presents itself with more difficulties. One must persist in prayer and in recollection.


5. I do not mean that divine communications and inspirations received in this mansion are the same as those I shall describe later on; God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways. Sometimes He calls souls by means of sickness or troubles, or by some truth He teaches them during prayer, for tepid as they may be in seeking Him, yet God holds them very dear. 

 6. Do not think lightly, sisters, of this first grace, nor be downcast if you have not responded immediately to Our Lord's voice, for His Majesty is willing to wait for us many a day and even many a year, especially when He sees perseverance and good desires in our hearts. Perseverance is the first essential; with this we are sure to profit greatly. However, the devils now fiercely assault the soul in a thousand different ways: it suffers more than ever, because formerly it was mute and deaf, or at least could hear very little, and offered but feeble resistance, like one who has almost lost all hope of victory. 

 Vigilance must accompany prayer. The devil, who Christ calls “the Father of Lies” tries all sorts of things to bring one away from the persistence in prayer and penances. It is odd that some commentators do not like St. Teresa's writings on suffering. There is no way around this way if one wants to be purified. And, the world is not where one finds happiness, as this great saint reminds her daughters in the Faith.

 7. Here, however, the understanding being more vigilant and the powers more on the alert, we cannot avoid hearing the fighting and cannonading around us. For now the devils set on us the reptiles, that is to say, thoughts about the world and its joys which they picture as unending; they remind us of the high esteem men held us in, of our friends and relations; they tell us how the penances which souls in this mansion always begin to wish to perform would injure our health: in fine, the evil spirits place a thousand impediments in the way.

 8. O Jesus! What turmoil the devils cause in the poor soul! How unhappy it feels, not knowing whether to go forward or to return to the first mansion! On the other hand, reason shows it the delusion of overrating worldly things, while faith teaches what alone can satisfy its cravings. Memory reminds the soul how all earthly joys end, recalling the death of those who lived at ease; how some died suddenly and were soon forgotten, how others, once so prosperous, are now buried beneath the ground and men pass by the graves where they lie, the prey of worms, [65] while the mind recalls many other such incidents.


There is no such thing as cheap grace at this point.  Contemplating on the Last Four Things may be a useful tool for reflection at this point. Many people get stuck here and give up, falling back into old and even evil way of thinking. Acedia and other types of sloth strike the beginner with discouragement. But, one continues in faith. Remember, love is in the will, not the emotions. Those who think they can find God outside of suffering kid themselves.  One can sense the Presence of God in all these trials, a quiet Presence, not yet perceptible to the entire person, as one is too full of sin yet to see the great inner mansions.

9. The will inclines to love Our Lord and longs to make some return to Him Who is so amiable, and Who has given so many proofs of His love, especially by His constant presence with the soul, which this faithful Lover never quits, ever accompanying it and giving it life and being. The understanding aids by showing that however many years life might last, no one could ever wish for a better friend than God; that the world is full of falsehood, and that the worldly pleasures pictured by the devil to the mind were but troubles and cares and annoyances in disguise. 

10. Reason convinces the soul that as outside its interior castle are found neither peace nor security, it should cease to seek another home abroad, its own being full of riches that it can enjoy at will. Besides, it is not every one who, like itself, possesses all he needs within his own dwelling, and above all, such a Host, Who will give it all it can desire, unless, like the prodigal son, it chooses to go astray and feed with the swine. [66] Surely these arguments are strong enough to defeat the devil's wiles! But, O my God, how the force of worldly habits and the example of others who practise them ruin everything! Our faith is so dead that we trust less to its teaching than to what is visible, though, indeed, we see that worldly lives bring nothing but unhappiness. All this results from those venomous thoughts I described, which, unless we are very careful, will deform the soul as the sting of a viper poisons and swells the body.

God is allowing those of us who are seeking Him to live in these very difficult times. These times are a grace. The times of St.Teresa were frought with great difficulties as well. She herself faced opposition from supposedly good people. But, she wanted more than "good".

 I have written much on the need to purify the imagination-watch whatever one reads or sees, as these are all possible means, ammunition for the demons to use against us as we try to persevere.

11. When this happens, great care is evidently needed to cure it, and only God's signal mercy prevents its resulting in death. Indeed, the soul passes through severe trials at this time, especially when the devil perceives from a person's character and behaviour that she is likely to make very great progress, for then all hell will league together to force her to turn back. O my Lord! what need there is here that, by Thy mercy, Thou shouldst prevent the soul from being deluded into forsaking the good begun! Enlighten it to see that its welfare consists in perseverance in the right way, and in the withdrawing from bad company.

 Sometimes this bad company resides in one's own family. One must break away from old family habits which take one away from Christ, from the awareness of the Indwelling of the Holy Trinity. A friend of mine recently told me on the phone that we are alone in our walk with Christ. Too often, this is true. For those who have had the ability to find a community of those desiring perfection, such as a monastery or convent, or third order group, great help may be found among those good Catholics. Sadly, for many of us, we are alone on our journey, through no fault of our own except that God has not opened the door for us to live near others who so desire Him. This aloneness can be part of the deep suffering and even purification, as I mentioned yesterday. I encourage all my Dear Readers who have contacted me for prayers to persevere. You have these prayers.

12. It is of the utmost importance for the beginner to associate with those who lead a spiritual life, [67] and not only with those in the same mansion as herself, but with others who have travelled farther into the castle, who will aid her greatly and draw her to join them. The soul should firmly resolve never to submit to defeat, for if the devil sees it staunchly determined to lose life and comfort and all that he can offer, rather than return to the first mansion, he will the sooner leave it alone. I say to my many friends abroad and here who find themselves alone, be resolved. Basically, what I have written here multiple times is to forget about consolation. This lack of consolation purges the mind, soul, and body of desires. One comes to only want what God wills.


13. Let the Christian be valiant; let him not be like those who lay down to drink from the brook when they went to battle (I do not remember when). [68] Let him resolve to go forth to combat with the host of demons, and be convinced that there is no better weapon than the cross. I have already said, [69] yet it is of such importance that I repeat it here: let no one think on starting of the reward to be reaped: this would be a very ignoble way of commencing such a large and stately building. If built on sand it would soon fall down. [70] Souls who acted thus would continually suffer from discouragement and temptations, for in these mansions no manna rains; [71] farther on, the soul is pleased with all that comes, because it desires nothing but what God wills. 

NO manna...people, from the words of the great saint herself.


14. What a farce it is! Here are we, with a thousand obstacles, drawbacks, and imperfections within ourselves, our virtues so newly born that they have scarcely the strength to act (and God grant that they exist at all!) yet we are not ashamed to expect sweetness in prayer and to complain of feeling dryness. [72] 15. Do not act thus, sisters; embrace the cross your Spouse bore on His shoulders; know that your motto should be: Most happy she who suffers most if it be for Christ!' [73] All else should be looked upon as secondary: if our Lord give it you, render Him grateful thanks. You may imagine you would be resolute in enduring external trials if God gave you interior consolations: His Majesty knows best what is good for us; it is not for us to advise Him how to treat us, for He has the right to tell us that we know not what we ask. [74] Remember, it is of the greatest importance--the sole aim of one beginning to practise prayer should be to endure trials, and to resolve and strive to the utmost of her power to conform her own will to the will of God. [75] Be certain that in this consists all the greatest perfection to be attained in the spiritual life, as I will explain later. She who practises this most perfectly will receive from God the highest reward and is the farthest advanced on the right road. Do not imagine that we have need of a cabalistic formula or any other occult or mysterious thing to attain it our whole welfare consists in doing the will of God. If we start with the false principle of wishing God to follow our will and to lead us in the way we think best, upon what firm foundation can this spiritual edifice rest?

Consolation comes in the reasonable assessment of following Teresa or other's words. Just give up all the God. And He will let you find Him. But, God allows us to fall into venial sin sometimes to show us our predominant fault. By looking at how we sin and the sin which occurs over and over, one begins to sin this fault, or faults. The key is not to get discouraged and not to give up. I say, “God, help me to love you through all of these sufferings. Give me love for Your Self, as I cannot even love without Your grace.” Then, I keep going. This stage becomes the entrance into the Dark Night, and some of us have been in this Night for a very long time, according to God's Will, not ours. Sometimes, one hears God saying, “Peace, peace” in the midst of these battles.

Teresa states, ...therefore if you occasionally lapse into sin, do not lose heart and cease trying to advance, for God will draw good even out of our falls, like the merchant who sells theriac, who first takes poison, then the theriac, to prove the power of his elixir. [76] This combat would suffice to teach us to amend our habits if we realized our failings in no other way, and would show us the injury we receive from a life of dissipation. Can any evil be greater than that we find at home? What peace can we hope to find elsewhere, if we have none within us? What friends or kindred can be so close and intimate as the powers of our soul, which, whether we will or no, must ever bear us company? These seem to wage war on us as if they knew the harm our vices had wrought them. Peace, peace be unto you,' my sisters, as our Lord said, and many a time proclaimed to His Apostles. [77] Believe me, if we neither possess nor strive to obtain this peace at home, we shall never find it abroad. 

Teresa also states that once we start on the way of recollection, of meditation, we cannot stop. My way of getting through the difficulties is to always remember that love is in the will, and not a feeling. I also remember to ask God to be with me the entire day, while doing chores, while shopping, while walking. In all things, God waits for us to ask Him to lead us on. At this point, one is only in the second mansions. But, the third brings new awareness of both grace and trials. There is no cheap grace in the way of perfection. And, to keep us humble, God reminds one of past sins, as He does with Teresa. She admits to past sins and the agony these cause her. This is one way God kept her humble, and each one of us as well.

5. His Majesty knows that I have nothing to rely upon but His mercy; as I cannot cancel the past, I have no other remedy but to flee to Him, and to confide in the merits of His Son and of His Virgin Mother, whose habit, unworthy as I am, I wear as you do also. Praise Him, then, my daughters, for making you truly daughters of our Lady, so that you need not blush for my wickedness as you have such a good Mother. Imitate her; think how great she must be and what a blessing it is for you to have her for a patroness, since my sins and evil character have brought no tarnish on the lustre of our holy Order.

 6. Still I must give you one warning: be not too confident because you are nuns and the daughters of such a Mother. David was very holy, yet you know what Solomon became. [89] Therefore do not rely on your enclosure, on your penitential life, nor on your continual exercise of prayer and constant communion with God, nor trust in having left the world or in the idea that you hold its ways in horror. All this is good, but is not enough, as I have already said, to remove all fear; therefore meditate on this text and often recall it: 'Blessed is the man that feareth the Lord.' [90] 7. I do not recollect what I was saying, and have digressed very much: for when I think of myself my mind cannot soar to higher things but is like a bird with broken wings; so I will leave this subject for the present.
 ...
 8. To return to what I began to explain about the souls which have entered the third mansions. God has shown them no small favour, but a very great one, in enabling them to pass through the first difficulties. Thanks to His mercy I believe there are many such people in the world: they are very desirous not to offend His Majesty even by venial sins, they love penance and spend hours in meditation, they employ their time well, exercise themselves in works of charity to their neighbours, are well-ordered in their conversation and dress, and those who own a household govern it well. This is certainly to be desired, and there appears no reason to forbid their entrance to the last mansions; nor will our Lord deny it them if they desire it, for this is the right disposition for receiving all His favours. 

I stop here with Teresa today. I see many good people, especially those who read this blog, who are persevering in the way to find the Indwelling of the Trinity. More on this tomorrow. I am praying for all the good people who asked for perseverance in this way.

 More later

On the Indwelling and the Mansions

From Interior Castle:

My comments are in normal type, and St. Teresa's are in italics.

2. I thought of the soul as resembling a castle, [31] formed of a single diamond or a very transparent crystal, [32] and containing many rooms, just as in heaven there are many mansions. [33] If we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells us, He takes His delight. [34] What, do you imagine, must that dwelling be in which a King so mighty, so wise, and so pure, containing in Himself all good, can delight to rest? Nothing can be compared to the great beauty and capabilities of a soul; however keen our intellects may be, they are as unable to comprehend them as to comprehend God, for, as He has told us, He created us in His own image and likeness. [35] 

 With these words, the great saint and Doctor of the Church, Teresa of Avila, begins her description of the interior castle. God allowed her through grace to see Himself within her. This Indwelling of the Trinity beings with baptism. That we are made in God's image and, as St. Bernard has said, lost the likeness, which is grace, through sin, creates a situation where one must cooperate with grace and work on the interior life. This work must be the priority of each one of us in our daily lives.


3. As this is so, we need not tire ourselves by trying to realize all the beauty of this castle, although, being His creature, there is all the difference between the soul and God that there is between the creature and the Creator; the fact that it is made in God's image teaches us how great are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault, we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters, if, when a man was questioned about his name, or country, or parents, he could not answer? Stupid as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that we possess bodies, and only to realize vaguely that we have souls, because people say so and it is a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, Who dwells within them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer walls of the castle. [36] 

 Note that St. Teresa takes the blame onto herself and each one of us for not realizing the beauty of the soul and the Presence of God Within. To merely state that the doctrine of the Church is that we each have a soul cannot be compared with the personal realization of this truth. Yes, we are too concerned about the exterior, the body and not the soul. But, to understand that God is present to each one of us in sanctifying grace can be seen as the foundation for growth. In this celebratory year of St. Teresa's birth, let us look closely at her words.


4. Let us imagine, as I said, that there are many rooms in this castle, of which some are above, some below, others at the side; in the centre, in the very midst of them all, is the principal chamber in which God and the soul hold their most secret intercourse. [37] Think over this comparison very carefully; God grant it may enlighten you about the different kinds of graces He is pleased to bestow upon the soul. No one can know all about them, much less a person so ignorant as I am. The knowledge that such things are possible will console you greatly should our Lord ever grant you any of these favours; people themselves deprived of them can then at least praise Him for His great goodness in bestowing them on others. The thought of heaven and the happiness of the saints does us no harm, but cheers and urges us to win this joy for ourselves, nor will it injure us to know that during this exile God can communicate Himself to us loathsome worms; it will rather make us love Him for such immense goodness and infinite mercy. 

For those of us who have not experienced the great graces, but desire to do so, God will not ignore us. We all have an unique way to God, and not all of us will experience graces in the same manner, but St. Teresa speaks to the universal experience of the God Within, as do many of the saints, such as Augustine, Bernard, and Elizabeth of the Trinity, just a few among many. 

 5. I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one's neighbour, for why should we not feel glad at a brother's receiving divine favours which do not deprive us of our own share? Should we not rather rejoice at His Majesty's thus manifesting His greatness wherever He chooses? [38] 

Sometimes our Lord acts thus solely for the sake of showing His power, as He declared when the Apostles questioned whether the blind man whom He cured had been suffering for his own or his parents' sins. [39] God does not bestow these favours on certain souls because they are more holy than others who do not receive them, but to manifest His greatness, as in the case of St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures. 

We tend to think that those who are holier than we are have been given such gifts. Not so. No one earns or deserves any of the favors from God. St. Teresa is very aware in her writings of her own venial sins and tendencies towards sin, which God freed her from over the course of time. As one who is older than she was when she died, I marvel at how quickly she cooperated with grace to reach such heights of illumination and union with God. But, one cannot compare one's spiritual life at all. This is silly, as we are all different. 

 6. People may say such things appear impossible and it is best not to scandalize the weak in faith by speaking about them. But it is better that the latter should disbelieve us, than that we should desist from enlightening souls which receive these graces, that they may rejoice and may endeavour to love God better for His favours, seeing He is so mighty and so great. There is no danger here of shocking those for whom I write by treating of such matters, for they know and believe that God gives even greater proofs of His love. I am certain that if any one of you doubts the truth of this, God will never allow her to learn it by experience, for He desires that no limits should be set to His work: therefore, never discredit them because you are not thus led yourselves. 

One can and should feel and think one's self unworthy, as we all are. Worthiness cannot be earned. The leading is cooperation, as Garrigou-Lagrange, like St. Francis de Sales writes at length, as I pointed out in the perfection series, that we are all called to this illuminative and unitive state-all. It is only the lack of faith, and the lack of commitment which hold us back. God determines the how and when. But, do not stand in the courtyard wishing for more. Be bold and beg for the graces if none seem forthcoming. St. Teresa herself prayed for these graces, knowing that there was so much more to life than what she was experiencing. She wanted the more. 

 7. Now let us return to our beautiful and charming castle and discover how to enter it. This appears incongruous: if this castle is the soul, clearly no one can have to enter it, for it is the person himself: one might as well tell some one to go into a room he is already in! There are, however, very different ways of being in this castle; many souls live in the courtyard of the building where the sentinels stand, neither caring to enter farther, nor to know who dwells in that most delightful place, what is in it and what rooms it contains.


8. Certain books on prayer that you have read advise the soul to enter into itself, [40] and this is what I mean. I was recently told by a great theologian that souls without prayer are like bodies, palsied and lame, having hands and feet they cannot use. Just so, there are souls so infirm and accustomed to think of nothing but earthly matters, that there seems no cure for them. It appears impossible for them to retire into their own hearts; accustomed as they are to be with the reptiles and other creatures which live outside the castle, they have come at last to imitate their habits. Though these souls are by their nature so richly endowed, capable of communion even with God Himself, yet their case seems hopeless. Unless they endeavour to understand and remedy their most miserable plight, their minds will become, as it were, bereft of movement, just as Lot's wife became a pillar of salt for looking backwards in disobedience to God's command. [41] 

 Here, the great saint refers to those others, like Augustine and Bernard, who have written on the same progress of the soul. What Teresa describes startles one-many caught up in the material worldliness of this century miss out on graces because of the lack of prayer. And, I have a confession to make at this point. Because I wasted so much time in my youth and even in middle age seeking things which were not important, I am now suffering a purgatory on earth for this wasted time. Now, I must seek and work much harder for what God wanted to give me earlier in less stressful times. Finally, I understood the great physical suffering of injuries and itinerant times as punishment for passing up opportunities for grace in the past. What changed my focus was facing cancer in 2009. After that time, I became much more serious about the interior life, which I had known all my life but did not take the time to develop early on. This was my lack of focus, not the lack of God's graces. I stood in the courtyard, too busy, too taken up with trivia to move in further. The image of Lot's wife should stir all of us. She perished for looking back to happier days of wealth and comfort, instead of the hard, unknown road ahead presented to her to obey and follow. She did not obey. She did not hear the word of God in her heart, which must have already been like salt, hard and brittle at the same time. It is God's mercy that He gives us plenty of opportunities to find Him within. The nasty creatures described by Teresa are both sins and demons, straining to take one off the road to the mansions within. This ignoring of the beasts must be one of the greatest trials for modern men and women. There seem to be too many distractions. God has taken away most distractions, except for the necessities of life in my case. Food, shelter, clothing have become issues, but God provides, and I am waiting for His next provision, which is still not clear to me. He does not want me to panic or distrust. Again, my punishment for not paying attention in younger days is now to pay attention under duress. This I must do. 

 9. As far as I can understand, the gate by which to enter this castle is prayer and meditation. I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what he is who ventures to speak to God, although his lips may utter many words, I do not call it prayer. [42]

Sometimes, indeed, one may pray devoutly without making all these considerations through having practised them at other times. The custom of speaking to God Almighty as freely as with a slave--caring nothing whether the words are suitable or not, but simply saying the first thing that comes to mind from being learnt by rote by frequent repetition--cannot be called prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual matters is a good preservative against such evil ways. 

 Prayer can be the Divine Mercy chaplet, novenas, the rosary, third order prayers and so on. The prayers of the Mass can be most powerful. Prayer can be both vocal and mental. Meditation must be a daily occurrence, as I wrote yesterday and before. Meditate on the Gospel of the day. Meditate on these words of Teresa. Meditate on the mysteries of the rosary. Some people have gifts of meditation for one type of lectio divina than others. What I like in this section is the call to respect. Too many times I have cried out to God in disrespect and stress instead of in trust and faith. But, to concentrate may be difficult for some, and the young should learn these types of prayer-skills early so as to be able to continue these in old age, when it is much harder to begin new habits of any sort. 

10. Let us speak no more of these crippled souls, who are in a most miserable and dangerous state, unless our Lord bid them rise, as He did the palsied man who had waited more than thirty years at the pool of Bethsaida. [43] We will now think of the others who at last enter the precincts of the castle; they are still very worldly, yet have some desire to do right, and at times, though rarely, commend themselves to God's care. They think about their souls every now and then; although very busy, they pray a few times a month, with minds generally filled with a thousand other matters, for where their treasure is, there is their heart also. [44] 

Still, occasionally they cast aside these cares; it is a great boon for them to realize to some extent the state of their souls, and to see that they will never reach the gate by the road they are following. This paragraph, sadly, describes the state of most Catholics. They need to set aside cares and trust, as I am learning to do. If I can, you can. 11. At length they enter the first rooms in the basement of the castle, accompanied by numerous reptiles [45] which disturb their peace, and prevent their seeing the beauty of the building; still, it is a great gain that these persons should have found their way in at all. 

 It does not matter that one sees one's sins and failings. The Dark Night will purge one. The peace to be gained is not to concentrate on the “uglies” but on Christ Himself. 12. You may think, my daughters, that all this does not concern you, because, by God's grace, you are farther advanced; still, you must be patient with me, for I can explain myself on some spiritual matters concerning prayer in no other way. May our Lord enable me to speak to the point; the subject is most difficult to understand without personal experience of such graces. Any one who has received them will know how impossible it is to avoid touching on subjects which, by the mercy of God, will never apply to us. St. Teresa, thankfully, is being very patient with us newbies. Now, I shall repeat in another context what I wrote this past week on mortal sin from Teresa's description. I merely repeat these first paragraphs to emphasize the great need to break away from sin.


1. BEFORE going farther, I wish you to consider the state to which mortal sin [46] brings this magnificent and beautiful castle, this pearl of the East, this tree of life, planted beside the living waters of life [47] which symbolize God Himself. No night can be so dark, no gloom nor blackness can compare to its obscurity. Suffice it to say that the sun in the centre of the soul, which gave it such splendour and beauty, is totally eclipsed, though the spirit is as fitted to enjoy God's presence as is the crystal to reflect the sun. [48] 2. While the soul is in mortal sin nothing can profit it; none of its good works merit an eternal reward, since they do not proceed from God as their first principle, and by Him alone is our virtue real virtue. The soul separated from Him is no longer pleasing in His eyes, because by committing a mortal sin, instead of seeking to please God, it prefers to gratify the devil, the prince of darkness, and so comes to share his blackness. I knew a person to whom our Lord revealed the result of a mortal sin [49] and who said she thought no one who realized its effects could ever commit it, but would suffer unimaginable torments to avoid it. This vision made her very desirous for all to grasp this truth, therefore I beg you, my daughters, to pray fervently to God for sinners, who live in blindness and do deeds of darkness. 

3. In a state of grace the soul is like a well of limpid water, from which flow only streams of clearest crystal. Its works are pleasing both to God and man, rising from the River of Life, beside which it is rooted like a tree. Otherwise it would produce neither leaves nor fruit, for the waters of grace nourish it, keep it from withering from drought, and cause it to bring forth good fruit. But the soul by sinning withdraws from this stream of life, and growing beside a black and fetid pool, can produce nothing but disgusting and unwholesome fruit. We, therefore, please God by staying in sanctifying grace, with His aid and in His will. Grace leads to more grace. Sin leads to more sin. Notice that it is not the fountain and the brilliant sun which lose their splendour and beauty, for they are placed in the very centre of the soul and cannot be deprived of their lustre. The soul is like a crystal in the sunshine over which a thick black cloth has been thrown, so that however brightly the sun may shine the crystal can never reflect it. 

 Some priests do not like this description of mortal sin as a black cloth. But, St. Teresa tries to show us that mortal sin obscures the light of God within us, keeping us in darkness. The dead soul cannot perceive God without the grace of conversion. 4. O souls, redeemed by the Blood of Jesus Christ, take these things to heart; have mercy on yourselves! If you realize your pitiable condition, how can you refrain from trying to remove the darkness from the crystal of your souls? Remember, if death should take you now, you would never again enjoy the light of this Sun. O Jesus! how sad a sight must be a soul deprived of light! What a terrible state the chambers of this castle are in! How disorderly must be the senses--the inhabitants of the castle--the powers of the soul its magistrates, governors, and stewards--blind and uncontrolled as they are! In short, as the soil in which the tree is now planted is in the devil's domain, how can its fruit be anything but evil? Disorder comes directly from sin, as Garrigou-Lagrange reminded us the other day here. One of the greatest weaknesses of Catholics who undergo the first conversion is that they give up when having to work at cleaning up the senses and the spirit in the Dark Night. Too many Catholics do not want to work with grace, persist in purgation. Teresa continues with this--A man of great spiritual insight once told me he was not so much surprised at such a soul's wicked deeds as astonished that it did not commit even worse sins. May God in His mercy keep us from such great evil, for nothing in this life merits the name of evil in comparison with this, which delivers us over to evil which is eternal.

I meet people frequently who have given up following the road to purgation, as it is “work”, the work of God in the soul. But, the consequences of not pursuing holiness is not some comfortable state of being in moderation, in neutral territory, which does not exist, but finding one's self in hell. 

 5. This is what we must dread and pray God to deliver us from, for we are weakness itself, and unless He guards the city, in vain shall we labour to defend it. [50] The person of whom I spoke [51] said that she had learnt two things from the vision granted her. The first was, a great fear of offending God; seeing how terrible were the consequences, she constantly begged Him to preserve her from falling into sin. Secondly, it was a mirror to teach her humility, for she saw that nothing good in us springs from ourselves but comes from the waters of grace near which the soul remains like a tree planted beside a river, and from that Sun which gives life to our works. She realized this so vividly that on seeing any good deed performed by herself or by other people she at once turned to God as to its fountain head--without whose help she knew well we can do nothing--and broke out into songs of praise to Him. Generally she forgot all about herself and only thought of God when she did any meritorious action. 

 Many Catholics do fear the consequences of sin. But, too few take the next step into a state of being humble. Humility seems to be the illusive virtue for many. Again, the ego gets in the way and makes one believe that good works come from the self, when in reality, all goodness comes from God alone. 6. The time which has been spent in reading or writing on this subject will not have been lost if it has taught us these two truths; for though learned, clever men know them perfectly, women's wits are dull and need help in every way. Perhaps this is why our Lord has suggested these comparisons to me; may He give us grace to profit by them! The clever spurn knowledge from the lowly. This I know personally. Some people have said to me what right do I have to write this blog, or do spiritual direction? I have no right, only what God gives orleads me to share. I have limited resources, as you all know, none in fact, and few gifts, but like the boy with the basket of five loaves and two fish, I give the little I have and God's multiplies it for others. The key is not to get in the way of God's message. The ego must go. Must...... 7. So obscure are these spiritual matters that to explain them an ignorant person like myself must say much that is superfluous, and even alien to the subject, before coming to the point. My readers must be patient with me, as I am with myself while writing what I do not understand; indeed, I often take up the paper like a dunce, not knowing what to say, nor how to begin. Doubtless there is need for me to do my best to explain these spiritual subjects to you, for we often hear how beneficial prayer is for our souls; our Constitutions oblige us to pray so many hours a day, yet tell us nothing of what part we ourselves can take in it and very little of the work God does in the soul by its means. [52] It will be helpful, in setting it before you in various ways, to consider this heavenly edifice within us, so little understood by men, near as they often come to it. Our Lord gave me grace to understand something of such matters when I wrote on them before, yet I think I have more light now, especially on the more difficult questions. Unfortunately I am too ignorant to treat of such subjects without saying much that is already well known. 

 If St. Teresa, a Doctor of the Church and teacher of millions of Catholics, considered herself a dunce, how can we say we have any gifts at all? Back to the castle with the many mansions....


8. Now let us turn at last to our castle with its many mansions. You must not think of a suite of rooms placed in succession, but fix your eyes on the keep, the court inhabited by the King. [53] Like the kernel of the palmito, [54] from which several rinds must be removed before coming to the eatable part, this principal chamber is surrounded by many others. However large, magnificent, and spacious you imagine this castle to be, you cannot exaggerate it; the capacity of the soul is beyond all our understanding, and the Sun within this palace enlightens every part of it. Do not limit your imagination regarding the soul. 

9. A soul which gives itself to prayer, either much or little, should on no account be kept within narrow bounds. Since God has given it such great dignity, permit it to wander at will through the rooms of the castle, from the lowest to the highest. Let it not force itself to remain for very long in the same mansion, even that of self-knowledge. Mark well, however, that self-knowledge is indispensable, even for those whom God takes to dwell in the same mansion with Himself. Nothing else, however elevated, perfects the soul which must never seek to forget its own nothingness. Let humility be always at work, like the bee at the honeycomb, or all will be lost. But, remember, the bee leaves its hive to fly in search of flowers and the soul should sometimes cease thinking of itself to rise in meditation on the grandeur and majesty of its God. It will learn its own baseness better thus than by self-contemplation, and will be freer from the reptiles which enter the first room where self-knowledge is acquired. Although it is a great grace from God to practise self-examination, yet too much is as bad as too little,' as they say; believe me, by God's help, we shall advance more by contemplating the Divinity than by keeping our eyes fixed on ourselves, poor creatures of earth that we are. 

All I can say to this is “amen”. When one concentrates on sin, one cannot get away from self-love. By concentrating on Christ and the Attributes of God (see my posts on these), one grows to love God and hate self. This process keeps one humble. I think gratitude can keep one from falling into too much self-gazing. Years ago, a spiritual director told me that I should let go more in prayer. This frightened me, as I did not know that God was within. Once one realizes this, this letting go brings one closer to Christ and His love, His loveliness. 

 10. I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road;--if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His purity shows our foulness, and by meditating on His humility we find how very far we are from being humble. 

 When I pray for humility, God puts me in situations where I make mistakes, publicly, and where I fall back into venial sin, to remind me how imperfect I am. But, He does not want me to stay in these sins and imperfections, showing these to me so that I can beg Him for help to overcome my self and become more like Him. I am so far from being humble that God has to drag me again and again through difficult situations as those I am facing today, in order to remind me that He is in control, not me. And that all I can do is to trust in Him, not myself. If I was concentrating on myself at this point, I would be panicking, but God states “Trust in Me, totally” and thus, I am kept lowly in the eyes of the world, which includes some readers of this blog who do not understand that God treats His beloved as they need to be made holy and not in conformity with middle-class values. Confidence in God means that one has finally given up confidence in one's self. This is true self-abasement. Thankfully, God is faithful if we are and helps us on our way to Him. What I did not learn when I had the leisure to do so, in graduate school, when married, I now have to learn under stress. This is a sign for all who will undergo persecution and tribulation. These terrible things happen not only for punishment, but for our own purification and salvation. What we refuse to learn when we are comfortable and secure, we shall learn when we are uncomfortable and insecure. For then, the road through the mansions becomes more clear. Today, in the early hours of the morning, a strange natural phenomenon occurred here. From the back window, in the rain, I could see clearly the other houses in the neighborhood to the east and south, as usual. But, in the front of the house, to the north and west, a fog hid the houses from my view. How odd that within a few hundred feet, clarity was on one side and obscurity on the other side. Always, the east, the dawn represents Christ and His Resurrection. To look at Christ gives one clarity. To look at the darkness makes one's mind and heart murky. 

 11. Two advantages are gained by this practice. First, it is clear that white looks far whiter when placed near something black, and on the contrary, black never looks so dark as when seen beside something white. Secondly, our understanding and will become more noble and capable of good in every way when we turn from ourselves to God: it is very injurious never to raise our minds above the mire of our own faults. I described how murky and fetid are the streams that spring from the source of a soul in mortal sin. [55] Thus (although the case is not really the same, God forbid! this is only a comparison), while we are continually absorbed in contemplating the weakness of our earthly nature, the springs of our actions will never flow free from the mire of timid, weak, and cowardly thoughts, such as: I wonder whether people are noticing me or not! If I follow this course, will harm come to me? Dare I begin this work? Would it not be presumptuous? Is it right for any one as faulty as myself to speak on sublime spiritual subjects? [56] Will not people think too well of me, if I make myself singular? Extremes are bad, even in virtue; sinful as I am I shall only fall the lower. Perhaps I shall fail and be a source of scandal to good people; such a person as I am has no need of peculiarities.' 

I think of dropping the blog as I do not want to be “singular”, but God will tell me the day and time. All those questions of Teresa which she has going through her mind go through mine as well-the devil desires to bind us up in such negativity, instead of concentrating on the beauty of Truth, Who is A Person. 

12. Alas, my daughters, what loss the devil must have caused to many a soul by such thoughts as these! It thinks such ideas and many others of the same sort I could mention arise from humility. This comes from not understanding our own nature; self-knowledge becomes so warped that, unless we take our thoughts off ourselves, I am not surprised that these and many worse fears should threaten us. Therefore I maintain, my daughters, that we should fix our eyes on Christ our only good, and on His saints; there we shall learn true humility, and our minds will be ennobled, so that self-knowledge will not make us base and cowardly. Although only the first, this mansion contains great riches and such treasures that if the soul only manages to elude the reptiles dwelling here, it cannot fail to advance farther. Terrible are the wiles and stratagems the devil uses to hinder people from realizing their weakness and detecting his snares. 

 The opposite problem can occur, however, which is when a person forgets his sinful past and weaknesses and acts as if he is purified already, running about wanting to do good works out of need rather than acting out of ego, rather than humble call. In fact, I am convinced that this problem is more common than scrupulosity or over-awareness of one's sinfulness. More people forget their real position before God and enter into “ministries”, thinking that actions make them holy, which is not the case. 

 13. From personal experience I could give you much information as to what happens in these first mansions. I will only say that you must not imagine there are only a few, but a number of rooms, for souls enter them by many different ways, and always with a good intention. The devil is so angry at this that he keeps legions of evil spirits hidden in each room to stop the progress of Christians, whom, being ignorant of this, he entraps in a thousand ways. He cannot so easily deceive souls which dwell nearer to the King as he can beginners still absorbed in the world, immersed in its pleasures, and eager for its honours and distinctions. As the vassals of their souls, the senses and powers bestowed on them by God, are weak, such people are easily vanquished, although desirous not to offend God.

As I wrote yesterday, the sacraments strengthen us and now is the time to pursue sacramental grace.

To be continued....