TREATS OF THE SAME SUBJECT: EXPLAINS, BY SOME DELICATELY DRAWN COMPARISONS,
THE DIFFERENCE BETWEEN SPIRITUAL UNION AND SPIRITUAL MARRIAGE.
1. The spiritual nuptials introduced by an imaginary vision. 2. Spiritual
betrothal and marriage differ. 3. Spiritual marriage lasting. 4. Not so
spiritual betrothal. 5. Spiritual marriage permanent. 6. St. Paul and
spiritual marriage. 7. The soul's joy in union. 8. Its conviction of God's
indwelling. 9. Its peace. 10. Christ's prayer for the divine union of the
soul. 11. Its fulfilment. 12. Unalterable peace of the soul in the seventh
Mansion. 13. Unless it offends God. 14. Struggles outside the seventh
Mansion. 15. Comparisons explaining this.
1. WE now come to speak of divine and spiritual nuptials, although this
sublime favour cannot be received in all its perfection during our present
life, for by forsaking God this great good would be lost. The first time God
bestows this grace, He, by an imaginary vision of His most sacred Humanity,
reveals Himself to the soul so that it may understand and realize the
sovereign gift it is receiving. He may manifest Himself in a different way
to other people; the person I mentioned, after having received Holy
Communion beheld our Lord, full of splendour, beauty, and majesty, as He was
after His resurrection. [403] He told her that henceforth she was to care
for His affairs as though they were her own and He would care for hers: He
spoke other words which she understood better than she can repeat them. This
may seem nothing new, for our Lord had thus revealed Himself to her at other
times; [404] yet this was so different that it left her bewildered and
amazed, both on account of the vividness of what she saw and of the words
heard at the time, also because it took place in the interior of the soul
where, with the exception of the one last mentioned, no other vision had
been seen.
2. You must understand that between the visions seen in this and in the
former mansions there is a vast difference; there is the same distinction
between spiritual espousals and spiritual marriage as between people who are
only betrothed and others who are united for ever in holy matrimony. I have
told you [405] that though I make this comparison because there is none
more suitable, yet this betrothal is no more related to our corporal
condition than if the soul were a disembodied spirit. This is even more true
of the spiritual marriage, for this secret union takes place in the
innermost centre of the soul where God Himself must dwell: I believe that no
door is required to enter it. I say, 'no door is required,' for all I have
hitherto described seems to come through the senses and faculties as must
the representation of our Lord's Humanity, but what passes in the union of
the spiritual nuptials is very different. Here God appears in the soul's
centre, not by an imaginary but by an intellectual vision far more
than those seen before, just as He appeared to the Apostles without having
entered through the door when He said: 'Pax vobis.' [406]
3. So mysterious is the secret and so sublime the favour that God thus
bestows instantaneously on the soul, that it feels a supreme delight, only
to be described by saying that our Lord vouchsafes for the moment to reveal
to it His own heavenly glory in a far more subtle way than by any vision or
spiritual delight. As far as can be understood, the soul, I mean the spirit
of this soul, is made one with God [407] Who is Himself a spirit, and Who
has been pleased to show certain persons how far His love for us extends in
order that we may praise His greatness. He has thus deigned to unite Himself
to His creature: He has bound Himself to her as firmly as two human beings
are joined in wedlock and will never separate Himself from her.
4. Spiritual betrothal is different and like the grace of union is often
dissolved; for though two things are made one by union, separation is still
possible and each part then remains a thing by itself. This favour generally
passes quickly, and afterwards the soul, as far as it is aware, remains
without His company.
5. This is not so in the spiritual marriage with our Lord, where the soul
always remains in its centre with its God. Union may be symbolized by two
wax candles, the tips of which touch each other so closely that there is but
one light; or again, the wick, the wax, and the light become one, but the
one candle can again be separated from the other and the two candles remain
distinct; or the wick may be withdrawn from the wax. But spiritual marriage
is like rain falling from heaven into a river or stream, becoming one and
the same liquid, so that the river and rain water cannot be divided; or it
resembles a streamlet flowing into the ocean, which cannot afterwards be
disunited from it. This marriage may also be likened to a room into which a
bright light enters through two windows--though divided when it enters, the
light becomes one and the same.
6. Perhaps when St. Paul said, 'He who is joined to the Lord is one
spirit,' [408] he meant this sovereign marriage, which presupposes His
Majesty's having been joined to the soul by union. The same Apostle says:
'To me, to live is Christ and to die is gain.' [409] This, I think, might
here be uttered by the soul, for now the little butterfly of which I spoke
dies with supreme joy, for Christ is her life.
7. This becomes more manifest by its effects as time goes on, for the soul
learns that it is God Who gives it 'life,' by certain secret intuitions too
strong to be misunderstood, and keenly felt, although impossible to
describe. These produce such over-mastering feelings that the person
experiencing them cannot refrain from amorous exclamations, such as: 'O Life
of my life, and Power which doth uphold me!' with other aspirations of the
same kind. [410] For from the bosom of the Divinity, where God seems ever
to hold this soul fast clasped, issue streams of milk, which solace the
servants of the castle. I think He wishes them to share, in some way, the
riches the soul enjoys; therefore from the flowing river in which the little
streamlet is swallowed up, some drops of water flow every now and then to
sustain the bodily powers, the servants of the bride and Bridegroom.
8. A person who was unexpectedly plunged into water could not fail to be
aware of it; here the case is the same, but even more evident. A quantity of
water could not fall on us unless it came from some source--so the soul feels
certain there must be some one within it who lances forth these darts and
vivifies its own life, and that there is a Sun whence this brilliant light
streams forth from the interior of the spirit to its faculties.
9. The soul itself, as I said, never moves from this centre, nor loses the
peace He can give Who gave it to the Apostles when they were assembled
together. [411] I think this salutation of our Lord contains far deeper
meaning than the words convey, as also His bidding the glorious Magdalen to
'go in peace.' [412] Our Lord's words act within us, [413] and in these
cases they must have wrought their effect in the souls already disposed to
banish from within themselves all that is corporal and to retain only what
is spiritual, in order to be joined in this celestial union with the
uncreated Spirit. Without doubt, if we empty ourselves of all that belongs
to the creature, depriving ourselves of it for the love of God, that same
Lord will fill us with Himself.
10. Our Lord Jesus Christ, praying for His Apostles, (I cannot remember the
reference),asked that they might be made one with the Father and with
Himself; as Jesus Christ our Lord is in the Father and the Father in Him!
[414] I do not know how love could be greater than this! Let none draw
back from entering here, for His Majesty also said: 'Not only for them do I
pray, but for them also who through their word shall believe in Me'; [415]
and He declared: 'I am in them.' [416]
11. God help me! how true these words are, and how clearly are they
understood by the soul which in this state of prayer finds them fulfilled in
itself! So should we all but for our own fault, for the words of Jesus
Christ, our King and our Lord, cannot fail. It is we who fail by not
disposing ourselves fitly, nor removing all that can obstruct this light,so
that we do not behold ourselves in this mirror wherein our image is
engraved. [417]
12. To return to what I was saying. God places the soul in His own mansion
which is in the very centre of the soul itself. They say the empyreal
heavens, in which our Lord dwells, do not revolve with the rest: so the
accustomed movements of the faculties and imagination do not appear to take
place in any way that can injure the soul or disturb its peace.
13. Do I seem to imply that after God has brought the soul thus far it is
certain to be saved and cannot fall into sin again? [418] I do not mean
this: whenever I say that the soul seems in security, I must be understood
to imply for as long as His Majesty thus holds it in His care and it does
not offend Him. At any rate I know for certain that though such a person
realizes the high state she is in and has remained in it for several years,
she does not consider herself safe, but is more careful than ever to avoid
committing the least offence against God. As I shall explain later on, she
is most anxious to serve Him and feels a constant pain and confusion at
seeing how little she can do for Him compared with all she ought.' This is
no light cross but a severe mortification, for the harder the penances she
can perform, the better is she pleased. Her greatest penance is to be
deprived by God of health and strength to perform any. I told you elsewhere
what keen pain this caused her, but now it grieves her far more. This must
be because she is like a tree grafted on a stock growing near a stream which
makes it greener and more fruitful. [419] Why marvel at the longings of
this soul whose spirit has truly become one with the celestial water I
described?
14. To return to what I wrote about. It is not intended that the powers,
senses and passions should continually enjoy this peace. The soul does so,
indeed, but in the other mansions there are still times of struggle,
suffering, and fatigue, though as a general rule, peace is not lost by them.
This 'centre of the soul' or 'spirit' is so hard to describe or even to
believe in, that I think, sisters, my inability to explain my meaning saves
your being tempted to disbelieve me; it is difficult to understand how there
can be crosses and sufferings and yet peace in the soul.
15. Let me give you one or two comparisons--God grant they may be of use; if
not, I know that what I say is true. A king resides in his palace; many wars
and disasters take place in his kingdom but he remains on his throne. In the
same way, though tumults and wild beasts rage with great uproar in the other
mansions, yet nothing of this enters the seventh mansions, nor drives the
soul from it. Although the mind regrets these troubles, they do not disturb
it nor rob it of its peace, for the passions are too subdued to dare to
enter here where they would only suffer still further defeat. Though the
whole body is in pain, yet the head, if it be sound, does not suffer with
it. I smile at these comparisons--they do not please me--but I can find no
others. Think what you will about it--I have told you the truth.
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[403] Rel. iii. 20; ix. 8 and 25.
[404] Life, ch. ix. 29.
[405] Castle, M. v. ch. iv. 1.
[406] St. John xx. 19.
[407] Rel. xi. 1. sqq.
[408] 1 Cor. vi. 17: 'Qui adh+ªret Domino unus spiritus est.'
[409] Philip. i. 21: 'Mihi vivere Christus est, et mori lucrum.'
[410] Such exclamations, in considerable number, form the Book of
Exclamations published by Fray Luis de Leon. De Fuente thinks it was written
in 1569, but as St. Teresa's spiritual betrothal took place on November 18,
1572, it seems, at least in parts, of a later date. The spiritual nuptials
must be placed between the aforementioned year and May 1575, but it is not
possible to ascertain the exact date. (For the Exclamations, see Minor
Works).
[411] St. John xx. 19.
[412] St. Luke vii. 50.
[413] Supra, M. vi. ch. iii. 6. Life, ch. xxv. 5.
[414] St. John xvii. 2 I: 'Ut omnes unum sint, sicut tu Pater in me, et ego
in te, ut et ipsi in nobis unum sint.'
[415] St. John xvii. 20: 'Non pro eis autem rogo tantum, sed et pro eis, qui
credituri sunt per verbum eorum in me.'
[416] St. John xvii. 2 3: 'Ego in eis.'
[417] This idea is expressed in St. Teresa's poem: Alma, buscarte has en
Mi' (Poem 10, Minor Works).
Such is the power of love, O soul,
To paint thee in my heart
No craftsman with such art
Whate'er his skill might be, could there
Thine image thus impart!
'Twas love that gave thee life--
Then, fair one, if thou be
Lost to thyself, thou'lt see
Thy portrait in my bosom stamped--
Soul, seek thyself in Me.
[418] In a letter dated May 1581, addressed to Don Alonso Velasquez, then
bishop of Osma, St. Teresa writes as follows: 'She [herself] has received
such an assurance of coming one day to the fruition of God that she almost
imagines she has already come into possession of Him, without, however, the
joy that will accompany it. She is in the same position as one who by legal
contract has received a splendid property which will become his, and whose
fruit he will enjoy at a given date. Until then he only holds the
title-deeds, without being able to take possession of the property.
Nevertheless my soul would not like to come immediately into the possession
of God, for it does not believe that it has deserved such a grace. It only
desires to continue in His service, even at the cost of terrible sufferings.
It would not mind thus serving Him to the end of the world, after having
received such a pledge.' St. John of the Cross, in treating of this subject
(Spir. Cant. stanza xxii. 3) says: 'I believe that no soul ever attains to
this state without being confirmed in grace in it.' See also Ribera, in the
Acta Ss. p. 554, circa finem.
[419] Ps. i. 3: 'Et erit tamquam lignum quod plantatum est secus decursus
aquarum, quod fructum suum dabit in tempore suo.'
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