Timeline:
00:00:00 Opener
00:02:52 Show Introduction to Sixth Mansions Chapter 8
00:06:41 I. Introducing the Intellectual Vision
00:07:13 nos. 1. Our Lord's presence accompanying the soul.
00:09:02 nos. 2. St. Teresa's experience of this.
00:14:41 II. Experiencing the Intellectual Vision
00:15:01 nos. 3. Confidence and graces resulting from this vision.
00:19:52 nos. 4. Its effects.
00:25:08 nos. 5. It Produces humility.
00:28:42 III. Experiencing His Presence
00:29:08 nos. 6. And prepares the soul for other graces.
00:32:28 nos. 7. Consciousness of the presence of the saints.
00:39:08 nos. 8. Obligations resulting from this grace.
00:47:16 IV. Not of the Devil
00:47:35 nos. 9. Signs that this favor is genuine.
00:54:23 nos. 10. A confessor should be consulted.
01:11:06 V. Commenting on Spiritual Direction
01:11:24 nos. 11. Our Lord will enlighten our advisers.
01:16:47 nos. 12. Cautions about this vision.
01:21:20 Conclusion
Show Notes
The Sixth Mansions Chapter 8 audio mp3 - Discerning Hearts read by Kristin McGreggor
Mike's Intellectual Vision as a child
Basilica of Immaculate Conception - where I had my intellectual vision of Jesus
Commentary Notes
I. Introducing the Intellectual Vision
nos. 1 Our Lord's presence accompanying the soul.
nos. 2 St. Teresa's Experience of this.
Saint Teresa directs us to her autobiography, Life, ch. xxvi. 3-5, for further explanation.
nos 3
3. At the end of two years spent in prayer by myself and others for this end, namely, that our Lord would either lead me by another way, or show the truth of this,—for now the locutions of our Lord were extremely frequent,—this happened to me. I was in prayer one day,—it was the feast of the glorious St. Peter,386—when I saw Christ close by me, or, to speak more correctly, felt Him; for I saw nothing with the eyes of the body, nothing with the eyes of the soul. He seemed to me to be close beside me; and I saw, too, as I believe, that it was He who was speaking to me. As I was utterly ignorant that such a vision was possible, I was extremely afraid at first, and did nothing but weep; however, when He spoke to me but one word to reassure me, I recovered myself, and was, as usual, calm and comforted, without any fear whatever. Jesus Christ seemed to be by my side continually, and, as the vision was not imaginary, I saw no form; but I had a most distinct feeling that He was always on my right hand, a witness of all I did; and never at any time, if I was but slightly recollected, or not too much distracted, could I be ignorant of His near presence.
nos. 4
4. I went at once to my confessor, in great distress, to tell him of it. He asked in what form I saw our Lord. I told him I saw no form. He then said: "How did you know that it was Christ?" I replied, that I did not know how I knew it; but I could not help knowing that He was close beside me,—that I saw Him distinctly, and felt His presence,— that the recollectedness of my soul was deeper in the prayer of quiet, and more continuous,—that the effects thereof were very different from what I had hitherto experienced,—and that it was most certain. I could only make comparisons in order to explain myself; and certainly there are no comparisons, in my opinion, by which visions of this kind can be described. Afterwards I learnt from Friar Peter of Alcantara, a holy man of great spirituality,—of whom I shall speak by and by,—and from others of great learning, that this vision was of the highest order, and one with which Satan can least interfere; and therefore there are no words whereby to explain,—at least, none for us women, who know so little: learned men can explain it better.
nos. 5
5. For if I say that I see Him neither with the eyes of the body, nor with those of the soul,—because it was not an imaginary vision,—how is it that I can understand and maintain that He stands beside me, and be more certain of it than if I saw Him? If it be supposed that it is as if a person were blind, or in the dark, and therefore unable to see another who is close to him, the comparison is not exact. There is a certain likelihood about it, however, but not much, because the other senses tell him who is blind of that presence: he hears the other speak or move, or he touches him; but in these visions there is nothing like this. The darkness is not felt; only He renders Himself present to the soul by a certain knowledge of Himself which is more clear than the sun. I do not mean that we now see either a sun or any brightness, only that there is a light not seen, which illumines the understanding so that the soul may have the fruition of so great a good. This vision brings with it great blessings.
II. Experiencing the Intellectual Vision
nos. 3 Confidence and graces resulting from the vision.
Saint Teresa directs us to her autobiography, Life, ch. xxvi. 7, for further explanation.
7. My confessor next asked me, who told me it was Jesus Christ. I replied that He often told me so Himself; but, even before He told me so, there was an impression on my understanding that it was He; and before this He used to tell me so, and I saw Him not. If a person whom I had never seen, but of whom I had heard, came to speak to me, and I were blind or in the dark, and told me who he was, I should believe him; but I could not so confidently affirm that he was that person, as I might do if I had seen him. But in this vision I could do so, because so clear a knowledge is impressed on the soul that all doubt seems impossible, though He is not seen. Our Lord wills that this knowledge be so graven on the understanding, that we can no more question His presence than we can question that which we see with our eyes: not so much even; for very often there arises a suspicion that we have imagined things we think we see; but here, though there may be a suspicion in the first instant, there remains a certainty so great, that the doubt has no force whatever. So also is it when God teaches the soul in another way, and speaks to it without speaking, in the way I have described.
nos. 4 Its effects.
nos. 5 It produces humility.
III. Experiencing His Presence
nos. 6. And prepares the soul for other graces.
nos. 7. Consciousness of the presence of the saints.
nos. 8. Obligations resulting from this grace.
VI. Not of the Devil
nos. 9. Signs that this favor is genuine.
nos. 10. A confessor should be consulted.
Teresa directs us to her autobiography, Life, ch. v. 6.
6. In the place to which I had gone for my cure lived a priest of good birth and understanding, with some learning, but not much. I went to confession to him, for I was always fond of learned men, although confessors indifferently learned did my soul much harm; for I did not always find confessors whose learning was as good as I could wish it was. I know by experience that it is better, if the confessors are good men and of holy lives, that they should have no learning at all, than a little; for such confessors never trust themselves without consulting those who are learned—nor would I trust them myself: and a really learned confessor never deceived me. Neither did the others willingly deceive me, only they knew no better; I thought they were learned, and that I was not under any other obligation than that of believing them, as their instructions to me were lax, and left me more at liberty—for if they had been strict with me, I am so wicked, I should have sought for others. That which was a venial sin, they told me was no sin at all; of that which was most grievously mortal, they said it was venial.
V. Commenting on Spiritual Direction
nos. 11. Our Lord will enlighten our advisers.
nos. 12. Cautions about this vision.
She cites her writings, from Life, ch. xxiii. 14-15, on this matter,
14. And certainly the affliction to be borne is great, and caution is necessary, particularly in the case of women,—for our weakness is great,—and much evil may be the result of telling them very distinctly that the devil is busy with them; yea, rather, the matter should be very carefully considered, and they should be removed out of reach of the dangers that may arise. They should be advised to keep things secret; and it is necessary, also, that their secret should be kept. I am speaking of this as one to whom it has been a sore trouble; for some of those with whom I spoke of my prayer did not keep my secret, but, making inquiries one of another, for a good purpose, did me much harm; for they made things known which might well have remained secret, because not intended for every one and it seemed as if I had made them public myself.
15. I believe that our Lord permitted this to be done without sin on their part, in order that I might suffer. I do not say that they revealed anything I discussed with them in confession; still, as they were persons to whom, in my fears, I gave a full account of myself, in order that they might give me light, I thought they ought to have been silent. Nevertheless, I never dared to conceal anything from such persons. My meaning, then, is, that women should be directed with much discretion; their directors should encourage them, and bide the time when our Lord will help them, as He has helped me. If He had not, the greatest harm would have befallen me, for I was in great fear and dread; and as I suffered from disease of the heart, I am astonished that all this did not do me a great deal of harm.
Supplemental References on the Interior Castle
Interior Castle: The Classic Text with Spiritual Commentary - My favorite reference.
Fire Within: Teresa of Avila, John of the Cross and the Gospel on Prayer -excellent reference!
Into the Deep: Finding Peace Through Prayer - Dan Burke great book!
The Essential Teresa of Avila - Interior Castle, Life, Way of Perfection in Modern English!!!
Cosmology and Demonology in Genesis 1-11: The Serpent, Divine Council, and Regional Spirits
