1. Courage required by the soul for the divine espousals.2. Raptures.3. Rapture caused by the spark of love.4. The powers and senses absorbed.5. Mysteries revealed during ecstasies.6. These mysteries are unspeakable.7. Moses and the burning bush.8. Simile of the museum.9. St. Teresa's visit to the Duchess of Alva.10. Joy of the soul during raptures.11. No imaginary vision.12. True and false raptures.13. Revelations of future bliss.14. The soul's preparation.15. The soul blinded by its faults.16. God ready to give these graces to all.17. Faculties lost during ecstasy.18. Spiritual inebriation.19. Fervour and love of suffering left in the soul.20. Scandal caused to spectators by such favours.21. Our Lord's predilection for such a soul.22. Illusionary raptures.
1. WHAT rest can the poor little butterfly find, with all the trials I have told you of and many more? They serve to make her desire the Bride-groom more ardently. His Majesty, well aware of our weakness, fortifies her by these and other means in order that she may obtain courage for union with a Lord so great and may take Him for her Spouse. Perhaps you will laugh and think I am talking foolishly: there can be no call for courage here; there is no woman, however low her class, who would not dare to wed a king. So I think, were he an earthly monarch, but there is need of more fortitude than you suppose in order to espouse the King of heaven.  Our nature appears too timid and base for anything so high; without doubt, unless God gave us the grace it would be impossible for us, however much we might appreciate its benefits. You will learn how His Majesty ratifies these espousals; probably this is done when He ravishes the soul by ecstasies, thus depriving it of its faculties; if the use of these were retained, I think the sight of its close vicinity to so mighty a Sovereign would probably deprive the body of life. I am speaking of genuine raptures, not fancies that come from women's weakness -- which so often occur nowadays -- making them imagine everything to be a rapture or an ecstasy. As I think I said, some are so feebly constituted as to die of a single prayer of quiet. 
2. I should like to describe here several kinds of raptures of which I have learnt from spiritual persons with whom I have discussed the subject, but I am not sure whether I shall succeed in explaining them as I did elsewhere.  It has been decided that it will not be amiss to repeat what was said about these and other things that happen in this state, if only that I may treat of all the mansions contain in proper order.
3. In one sort of rapture the soul, although perhaps not engaged in prayer at the time, is struck by some word of God which it either remembers or hears.  His Majesty, touched with pity by what He has seen it suffer for so long past in its longing for Him, appears to increase the spark I described in the interior of the spirit until it entirely inflames the soul which rises with new life like a phoenix from the flames. Such a one may piously believe her sins are now forgiven,  supposing that she is in the disposition and has made use of the means required by the Church. The soul being thus purified, God unites it to Himself in a way known only to Him and the spirit, nor does even the latter so understand what happens as to be able to explain it to others afterwards. Yet the mind had not lost the use of its faculties, for this ecstasy does not resemble a swoon or a fit in which nothing either interior or exterior is felt.
4. What I do understand is that the soul has never been more alive to spiritual things nor so full of light and of knowledge of His Majesty as it is now. This might seem impossible; if the powers and senses were so absorbed that we might call them dead, how does the soul understand this mystery? I cannot tell; perhaps no one but the Creator Himself can say what passes in these places -- I mean this and the following mansions which may be treated as one, the door leading from one to the other being wide open. However, as some things in the last rooms are only shown to those who get thus far, I thought it better to treat the mansions separately.
5. While the soul is in this suspension, our Lord favours it by discovering to it secrets such as heavenly mysteries and imaginary visions, which admit of description afterwards because they remain so imprinted on the memory that it never forgets them. But when the visions are intellectual they are not thus easily related, some of those received at such a time being so sublime that it is not fitting for man, while living in this world, to understand them in a way that can be told, although when the use of the faculties returns much can be described of what was seen in intellectual vision. Possibly you do not know what a vision is, especially an intellectual one. Since I have been bidden by one who has authority, I will tell you at the proper time. Although seemingly superfluous, it may prove useful to certain people.
6. 'But,' you will ask me, if the very sublime favours our Lord bestows in this mansion cannot afterwards be remembered, what profit do they bring?'  O daughters! their value cannot be overrated; for though the recipient is incapable of describing them, they are deeply imprinted in the centre of the soul and are never forgotten. How can they be remembered if no image is seen and the powers of the soul do not comprehend them?' I, too, do not understand this, but I know that certain truths of the greatness of God remain so impressed on the spirit by this favour that, did not faith teach Who He is and that it is bound to believe He is God, the soul would henceforth worship Him as such, as did Jacob when he saw the ladder.  Doubtless the Patriarch learnt other secrets he was unable to reveal, for unless he had received more interior light he could never have discovered such sublime mysteries merely by watching angels ascending and descending the steps. I am not certain whether this quotation is correct; although I have heard the passage, I cannot feel sure of recalling it exactly.
7. Neither was Moses able to relate more than God willed of what he had seen in the burning bush;  but unless the Almighty had clearly revealed certain mysteries to his soul, causing it to see and know its God was present, the lawgiver could never have undertaken so many and such great labours. Such sublime revelations were shown him amidst the thorns of the bush as to give him the needful courage for his great deeds on behalf of the Children of Israel. We must not, sisters, search out reasons for understanding the hidden things of God, but, believing Him to be Almighty, we should be convinced that such worms as ourselves, with our limited power of intelligence, are unable to comprehend His wonders. Let us praise Him fervently for allowing us to understand something of them.
8. I wish I could find some simile for my subject: none seem to suit the purpose, but I will make use of the following. Imagine that you are in an apartment -- I fancy it is termed camarin (or private museum) -- belonging to a king or a great nobleman, in which are placed numberless kinds of articles of glass, porcelain, and other things, so arranged that most of them are at once seen on entering the room.
9. While on a visit to the house of the Duchess of Alva (where at her request I was bidden by obedience to stay during a journey)  I was taken into such a room. I stood amazed on entering it and wondered what could be the use of such a jumble of knick-knacks; then I thought that the sight of so many different things should lead one to praise God. It is fortunate I saw them, for they offer me a suitable comparison in this case. Although I was in the room some time, there were so many objects in it that I forgot what I had seen and could no more remember each object, nor of what it was made, than if I had never seen it, though I recalled the sight of the whole collection.
10. Something of this sort occurs when the spirit is very closely united to God. It is introduced into this mansion of the empyrean heaven which must be in the centre of our souls for since God resides in them, He must own one of the mansions. While the soul is in ecstasy, our Lord does not appear to wish it to apprehend these mysteries and its inebriation of joy in Him suffices it. But sometimes He is pleased to withdraw it from this rapture when it at once perceives what the mansion contains. On returning to itself, the mind can recall what has been seen but is unable to describe it, nor can it, by its natural abilities, attain to see more of the supernatural than God has chosen to show it.
11. Do I seem to own that the soul really sees something and that this is an imaginary vision? I mean nothing of the sort: I am speaking of an intellectual vision, but being so ignorant and dull I can explain nothing and am well aware that if anything is rightly stated, it does not come from myself.
12. I think that if the soul learns no mysteries at any time during raptures, they are no true raptures but some natural weakness that may occur to people of delicate constitutions, such as women, when by its strenuous efforts the spirit overpowers physical nature, and produces stupor, as I think I said in connection with the prayer of quiet. 
13. This is not so in genuine raptures, for then I believe God ravishes the soul wholly to Himself, as being His very own and His bride, and shows her some small part of the kingdom she has thus won. However little this may be, all is great that is in this great God. He will allow of no obstacle from the powers or the senses but bids that the doors of all the mansions should be closed at once, only leaving open the one He is in, so that we may enter it. Blessed be such mercy -- well may men be accursed who do not seek to profit by it, but who forfeit it!
14. O, my sisters! what nothingness is all we have given up, or that we do, or ever could do for a God who thus wills to communicate Himself to a worm! If we hope to enjoy this favour even during our mortal life, what are we doing? Why do we delay? What can repay the loss of the time of a Memento'  in searching for this Lord, like the bride through the streets and squares.  Oh, what a mockery is everything in this world that does not lead towards and help us to attain to this state! Even though all the earthly pleasures, riches, and happiness that can be imagined could last for eternity, they would be disappointing and base contrasted with the treasures which are to be enjoyed for ever -- and yet even these are nothing compared with the possession for our own of the Lord of all treasures in heaven and earth.
15. Oh, human blindness! When, oh, when shall this dust be taken from our eyes? Although we think it insufficient to blind us, yet I see some little motes or grains of dust which, if left to spread, will suffice to harm us greatly. At least, for the love of God, my sisters, let these faults convince us of our misery, serving to clear our sight as did the clay the eyes of the blind man who was cured by the Spouse.  Then, realizing our imperfections, we shall beg Him more fervently to let us benefit by our defers so as to please Him in all things.
16. I have unconsciously wandered far from my subject: forgive me, sisters. Believe me, when I come to these wonders of God's greatness (I mean when I come to speak of them) I cannot but feel keenly grieved at seeing what we lose by our own fault. It is true that His Majesty grants such favours to whom He chooses; yet if we sought Him as He seeks us, He would give them to us all. He only longs for souls on whom He may bestow them, for His gifts do not diminish His riches.
17. To return to what I was describing. By the commands of the Bridegroom, the doors of the mansions and even those of the keep and of the whole castle are closed; for when He intends ravishing the soul He takes away the power of speech, and although occasionally the other faculties are retained rather longer, no word can be uttered.  Sometimes the person is at once deprived of all the senses, the hands and body becoming as cold as if the soul had fled; occasionally no breathing can be detected.  This condition lasts but a short while; I mean in the same degree,  for when this profound suspension diminishes the body seems to come to itself and gain strength to return again to this death which gives more vigorous life to the soul.
18. This supreme state of ecstasy never lasts long, but although it ceases, it leaves the will so inebriated,  and the mind so transported out of itself that for a day, or sometimes for several days, such a person is incapable of attending to anything but what excites the will to the love of God; although wide awake enough to this, she seems asleep as regards all earthly matters.
19. Oh, when the soul wholly returns to itself, how abashed does it feel at having received this favour and how passionate are its desires of serving God in any way He asks of it! If the former states of prayer caused the powerful effects described, what will not such a signal grace as this do? Such a person wishes she had a thousand lives  to spend for God; she would have all earthly creatures changed into as many tongues to praise Him on her account. She longs to perform most severe penances,  nor do they cost her much, for the power of her love almost prevents their being felt. She realizes how little the martyrs suffered during their tortures, for pain is easy when our Lord thus aids us: therefore such a soul complains to His Majesty when He gives her no suffering? 
20. She considers it a great favour when God sends her this rapture in secret, for when others see it the shame and confusion she feels are so great as somewhat to diminish her transport. Knowing the malice of the world, she fears her ecstasy will not be attributed to its proper cause but may give rise to rash judgment instead of the praise due for it to God. Although this pain and distress are unavoidable, they seem to me to show a certain want of humility, for if she wished to be despised, what would she care? 
21. Our Lord once said to some one who was troubled by such thoughts: Do not be disturbed; people will either praise Me or condemn thee; in either case thou wilt be the gainer.'  I learnt afterwards that she was greatly encouraged and comforted by this speech; I speak of it in case others may suffer in the same way. Apparently our Lord would have all men know that this soul is His own and that none may molest it, for it is all His. Men are welcome to attack, if they will, the body, the honour, and the possessions of such a person, for glory will accrue to His Majesty from all they do; but the soul they may not assail; unless by a most culpable presumption it withdraws from the protection of its Spouse, He will defend it against the whole world and against all hell besides.
22. I do not know whether I have succeeded in teaching you what a rapture is; to explain it fully would, as I said, be impossible. Still I do not think time has been lost in describing a genuine rapture. The effects in false raptures are very different. I do not call them false' because people who experience them intentionally deceive others, but because they are themselves unwittingly deceived. As the signs and effects do not correspond with this great grace, the favour itself becomes so discredited that naturally, when our Lord afterwards bestows it on any soul, nobody believes in it. May He be for ever blessed and praised! Amen, Amen!
 Life, ch. xxxix. 30.  Castle, M. iv. ch. iii. 11.  Life, ch. xx. passim.  Philippus a SS. Trinitate, l.c. tr. i. disc. iii.[art. 3.  Rel. ix. 4. Way of Perf. ch. xix. 8.  Philippus a SS. Trinitate, l.c.  Genesis 28:2.  Exod. 2.  Doña Maria Enriquez, wife of Ferdinand de Toledo, Duke of Alva. This visit took place in February, 1574, and lasted two days the Saint being then on her journey from Salamanca to Alva de Tormes. (Found. ch. xxi.)  Castle, M. iv. ch. iii. 2.  The Saint wrote here and elsewhere Memento, and not momenta as is commonly printed. It refers, of course, to that short interruption at Mass when the priest makes a Memento of those for whom he intends to pray. Likewise St. Teresa often speaks of the space of a Credo or an Ave Maria' always implying a very short duration.  Cant. iii. 2: Per vicos et plateas quæram quem diligit anima mea.'  St. John 9:6.  Life, ch. xx. 18. Like a person who, having a rope around his neck and being strangled, tries to breathe.'  Life, ch. xx 23, 29. Way of Perf. ch. xxxii. Rel. viii. 8, 11. The first effect of ecstatic prayer concerns the body, which remains as if the soul had departed; it grows cold from a deficiency of natural heat, the eyes close gently, and the other senses are suspended; and yet a weak body recovers health in this prayer.' (Anton. a Spiritu Sancto, Direct. Mystic. tr. iv. d. 2, 4, n. 150).  'Digo para estar in un ser.'  Christusque nobis sit cibus, Potusque noster sit fides; Læti bibamus sobriam Ebrietatem Spiritus. Hymn for Lauds, Feria secunda, old version. (Compare Anton. a Sp. S. l.c. tr. iv. n. 30.)  Life, ch. xx. 30.  Castle, M. vii. ch. iii. 4. Way of Perf. ch. xxxviii. 1. Excl. xiv. 3. Life, ch. xl. 27.  Life, ch. xvi. 6. Rel. i. 4.  Ibid. ch. xx. 5, 6.  Life, ch. xxxi. 15. St. John of the Cross in stanza xiii. 8. of the Spiritual Canticle, refers to this and the following chapters. This,' he says, is an appropriate opportunity for discussing the difference between raptures, ecstasies, and other elevations and subtle flights of the spirit, to which spiritual persons are liable; but as my object is to do nothing more than explain this canticle, I leave the subject for those who are better qualified than I am. I do this the more readily because our mother, the blessed Teresa of Jesus, has written admirably on this matter, whose writings I hope to see soon published,'
 Castle, M. iv. ch. iii. 11.
 Life, ch. xx. passim.
 Philippus a SS. Trinitate, l.c. tr. i. disc. iii.[art. 3.
 Rel. ix. 4. Way of Perf. ch. xix. 8.
 Philippus a SS. Trinitate, l.c.
 Genesis 28:2.
 Exod. 2.
 Doña Maria Enriquez, wife of Ferdinand de Toledo, Duke of Alva. This visit took place in February, 1574, and lasted two days the Saint being then on her journey from Salamanca to Alva de Tormes. (Found. ch. xxi.)
 Castle, M. iv. ch. iii. 2.
 The Saint wrote here and elsewhere Memento, and not momenta as is commonly printed. It refers, of course, to that short interruption at Mass when the priest makes a Memento of those for whom he intends to pray. Likewise St. Teresa often speaks of the space of a Credo or an Ave Maria' always implying a very short duration.
 Cant. iii. 2: Per vicos et plateas quæram quem diligit anima mea.'
 St. John 9:6.
 Life, ch. xx. 18. Like a person who, having a rope around his neck and being strangled, tries to breathe.'
 Life, ch. xx 23, 29. Way of Perf. ch. xxxii. Rel. viii. 8, 11. The first effect of ecstatic prayer concerns the body, which remains as if the soul had departed; it grows cold from a deficiency of natural heat, the eyes close gently, and the other senses are suspended; and yet a weak body recovers health in this prayer.' (Anton. a Spiritu Sancto, Direct. Mystic. tr. iv. d. 2, 4, n. 150).
 'Digo para estar in un ser.'
Christusque nobis sit cibus,
Potusque noster sit fides;
Læti bibamus sobriam
Ebrietatem Spiritus. Hymn for Lauds, Feria secunda, old version. (Compare Anton. a Sp. S. l.c. tr. iv. n. 30.)
 Life, ch. xx. 30.
 Castle, M. vii. ch. iii. 4. Way of Perf. ch. xxxviii. 1. Excl. xiv. 3. Life, ch. xl. 27.
 Life, ch. xvi. 6. Rel. i. 4.
 Ibid. ch. xx. 5, 6.
 Life, ch. xxxi. 15. St. John of the Cross in stanza xiii. 8. of the Spiritual Canticle, refers to this and the following chapters. This,' he says, is an appropriate opportunity for discussing the difference between raptures, ecstasies, and other elevations and subtle flights of the spirit, to which spiritual persons are liable; but as my object is to do nothing more than explain this canticle, I leave the subject for those who are better qualified than I am. I do this the more readily because our mother, the blessed Teresa of Jesus, has written admirably on this matter, whose writings I hope to see soon published,'