Following the premiere of the Explorations Supernatural episode 1, “Are GHOSTS Real?”, I did quite a bit of analysis with Abby that didn’t make it into the video. Due to time constraints in the video, much of the analysis was cut out. Now, in its entirety, here is the full meeting on video of Abby assessing the haunting and its evidence at the psychic shop in Benicia, California. In this episode of Tales of Glory, I present the full conversation with Abby and what she discerned.
This is the Postmortem discussion from the new channel Explorations Supernatural.
Explorations Supernatural Episode 1 - Are Ghosts Real? YouTube Rumble
Chapter Outline:
00:00:00 Explorations Supernatural episode 1 opening trailer. 00:00:54 Welcome TOG audience 00:02:54 So why am I producing Explorations Supernatural? 00:09:26 Analysis of ghost and supernatural evidence with Abby 00:45:03 Conclusion
I
frequently discuss why we shouldn’t go outside our domain of authority
and talk to angels, or try to put ourselves in the throne room of
heaven. Do you know why? The modern church's view of angelology and
demonology is wrong. It is not what Elijah, Ezekiel, and the saints
believed. Where did the Apostle Paul get his language and context from
Ephesians 6:12? It is not a choir of angels. They’re not even angels. An
angel is specifically a messenger sent by God for a task. These bad
guys in Ephesians 6:12 are divine spiritual beings - not messengers.
Did you know that demons are not fallen angels? Get the book! Highly
recommended for the Tales of Glory audience!
In Tales of Glory episode 163, we are in chapter 10 of Saint Teresa of Avila's Interior Castle. We explore further the effects of intellectual visions and how they shape the soul for deeper conversion in Jesus.
Chapters 00:00:00 Introduction 00:02:38 Chapter X Outline for IC VI 10 00:04:33 Chapter X Outline Topic I - Introduction to Intellectual Visions 00:05:08 The Interior Castle Sixth Mansions Chapter X 00:05:17 Nos. 1. Reasons for speaking of these supernatural favors. 00:06:55 Nos. 2. An Intellectual Vision. 00:17:51 Nos. 3. God compared to a palace to which His creatures dwell. 00:20:46 Chapter X Outline Topic II - Jesus is Sovereign Truth 00:21:15 Nos. 4. Forgive as we are forgiven. 00:22:22 Nos. 5. The vision shows God to be Truth itself. 00:26:17 Nos. 6. We should imitate God by truthfulness. 00:28:43 Nos. 7. Why God reveals these truths. 00:31:06 Spiritual Exercises
1. Reasons for speaking of these supernatural favors. 2. An intellectual vision.
Saint Teresa wrote here in nos 2.
These are not visions of the most sacred Humanity; although I say that the soul "sees" Him, it really sees nothing, for this is not an imaginary, but a notably intellectual, vision, in which is revealed to the soul how all things are seen in God, and how within Himself He contains them all.
Saint Teresa expands on this with her reference from her autobiography, Life.
13. Once, when in prayer, I had a vision, for a moment,—I saw nothing distinctly, but the vision was most clear,—how all things are seen in God and how all things are comprehended in Him. I cannot in any way explain it, but the vision remains most deeply impressed on my soul, and is one of those grand graces which our Lord wrought in me, and one of those which put me to the greatest shame and confusion whenever I call my sins to remembrance. I believe, if it had pleased our Lord that I had seen this at an earlier time, or if they saw it who sin against Him, we should have neither the heart nor the daring to do so. I had the vision, I repeat it, but I cannot say that I saw anything; however, I must have seen something, seeing that I explain it by an illustration, only it must have been in a way so subtile and delicate that the understanding is unable to reach it, or I am so ignorant in all that relates to these visions, which seem to be not imaginary. In some of these visions there must be something imaginary, only, as the powers of the soul are then in a trance, they are not able afterwards to retain the forms, as our Lord showed them to it then, and as He would have it rejoice in them.
14. Let us suppose the Godhead to be a most brilliant diamond, much larger than the whole world, or a mirror like that to which I compared the soul in a former vision, only in a way so high that I cannot possibly describe it; and that all our actions are seen in that diamond, which is of such dimensions as to include everything, because nothing can be beyond it. It was a fearful thing for me to see, in so short a time, so many things together in that brilliant diamond, and a most piteous thing too, whenever I think of it, to see such foul things as my sins present in the pure brilliancy of that light.
15. So it is, whenever I remember it, I do not know how to bear it, and I was then so ashamed of myself that I knew not where to hide myself. Oh, that some one could make this plain to those who commit most foul and filthy sins, that they may remember their sins are not secret, and that God most justly resents them, seeing that they are wrought in the very presence of His Majesty, and that we are demeaning ourselves so irreverently before Him! I saw, too, how completely hell is deserved for only one mortal sin, and how impossible it is to understand the exceeding great wickedness of committing it in the sight of majesty so great, and how abhorrent to His nature such actions are. In this we see more and more of His mercifulness, who, though we all know His hatred of sin, yet suffers us to live.
16. The vision made me also reflect, that if one such vision as this fills the souls with such awe, what will it be in the day of judgment, when His Majesty will appear distinctly, and when we too shall look on the sins we have committed! O my God, I have been, oh, how blind! I have often been amazed at what I have written; and you, my father, be you not amazed at anything, but that I am still living,—I, who see such things, and know myself to be what I am. Blessed for ever be He who has borne with me so long!
3. God compared to a palace in which His creatures dwell.
II. Jesus is Sovereign Truth
4. Forgive as we are forgiven. 5. The vision shows God to be Truth itself.
Saint Teresa writes in nos. 5, This is a very good explanation of David's meaning in that Psalm where he says that every man is a liar.- One would never take those words in that sense of one's own accord, however many times one heard them, but they express a truth that is infallible.
I remember that story about Pilate, who asked Our Lord so many questions, and at the time of His Passion said to Him: ''What is truth?" And then I reflect how little we understand of this Sovereign Truth here on earth.
St. John xviii. 38: Quid est veritas? (Latin Vulgate)
I
frequently discuss why we shouldn’t go outside our domain of authority
and talk to angels, or try to put ourselves in the throne room of
heaven. Do you know why? The modern church's view of angelology and
demonology is wrong. It is not what Elijah, Ezekiel, and the saints
believed. Where did the Apostle Paul get his language and context from
Ephesians 6:12? It is not a choir of angels. They’re not even angels. An
angel is specifically a messenger sent by God for a task. These bad
guys in Ephesians 6:12 are divine spiritual beings - not messengers.
Did you know that demons are not fallen angels? Get the book! Highly
recommended for the Tales of Glory audience!
Till Next Time
I hope you were blessed with this teaching on Saint Teresa of Avila's Interior Castle, Six Mansions, Chapter 10, More on the effects of the Intellectual Vision.
In Tales of Glory episode 159, we are in the Seventh Chapter of Saint Teresa of Avila's masterpiece on prayer, The Interior Castle, in the Sixth Mansion, Chapter 8 - Intellectual Visions. Saint Teresa shares how we can have a deep mystical experience with Jesus at our side for an extended period. This is another stage of intimacy in prayer in our interior prayer life, and the level of discernment necessary.
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
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.
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.
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.
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.
I frequently discuss why we shouldn’t go outside our domain of authority and talk to angels, or try to put ourselves in the throne room of heaven. Do you know why? The modern church's view of angelology and demonology is wrong. It is not what Elijah, Ezekiel, and the saints believed. Where did the Apostle Paul get his language and context from Ephesians 6:12? It is not a choir of angels. They’re not even angels. An angel is specifically a messenger sent by God for a task. These bad guys in Ephesians 6:12 are divine spiritual beings - not messengers. Did you know that demons are not fallen angels? Get the book! Highly recommended for the Tales of Glory audience!
Till Next Time
Thank you stopping by. Next time we will be diving into the Sixth Mansions Chapter 9 - imaginary visions!
In episode 152, Saint Teresa of Avila instructs us on the prayer experiences of raptures and ecstasies in the Sixth Mansions. What is the difference between absorption in prayer and ecstasy? What is an intellectual vision, and why does Jesus grant this grace? These are topics of discussion - class is in session!
Timeline: 00:00:00 Opening Scripture 2 Corinthians 12:1-6 00:03:05 Tales of Glory Episode 152 Intro 00:13:38 What will Saint Teresa be discussing in Sixth Mansions iv? 00:16:06 What is a rapture? 00:23:50 Sixth Mansions Chapter 4 Outline 00:26:00 Outline I Courage of the Soul and Raptures 00:26:42 nos. 1. Courage required by the soul for the divine espousals. 00:31:26 nos. 2. Raptures. 00:35:05 Outline II One Particular Kind of Rapture 00:35:16 nos. 3. Rapture caused by the spark of love. 00:37:03 nos. 4. The powers and senses absorbed. 00:33:30 nos. 5. Mysteries revealed during ecstasies. 00:46:55 nos. 6. These mysteries are unspeakable. 00:50:17 Outline III Understanding the Experience 00:50:43 nos. 7. Moses and the burning bush. 00:55:12 nos. 8. Simile of the museum. 00:57:30 nos. 9. St. Teresa’s visit to the Duchess of Alva. 01:00:13 nos. 10. Joy of the soul during raptures. 01:03:43 Outline IV Enraptured in an Intellectual Vision 01:04:11 nos. 11. No imaginary vision. 01:05:33 nos. 12. True and false raptures. 01:08:29 nos. 13. Revelations of future bliss. 01:10:47 Conclusion
##Commentary 1. Interior Castle: The Classic Text With a Spiritual Commentary (Classics With Commentary) by Teresa of Avila and Dennis Billy C.Ss.R. | Apr 1, 2007
30. These words of our Lord, and the consolation He gives me, fill me with the utmost shame, when I remember what I am. I have said it before, I think, and I still say now and then to my confessor, that it requires greater courage to receive these graces than to endure the heaviest trials. When they come, I forget, as it were, all I have done, and there is nothing before me but a picture of my wretchedness, and my understanding can make no reflections; this, also, seems to me at times to be supernatural.
11. You, my sisters, are free from such dangers, as far as we can tell: God keep you from pride and vainglory! The devil sometimes offers counterfeits of the graces I have mentioned: this can easily be detected—the effects being exactly contrary to those of the genuine ones. Although I have spoken of it elsewhere, I wish to warn you here of a special danger to which those who practice prayer are subject, particularly women, whose weakness of constitution makes them more liable to such mistakes. On account of their penances, prayers, and vigils, or even merely because of debility of health, some persons cannot receive spiritual consolation without being overcome by it. On feeling any interior joy, their bodies being languid and weak, they fall into a slumber—they call it spiritual sleep—which is a more advanced stage of what I have described; they think the soul shares in it as well as the body, and abandon themselves to a sort of intoxication. The more they lose self-control, the more do their feelings get possession of them, because the frame becomes more feeble. They fancy this is a trance and call it one, but I call it nonsense; it does nothing but waste their time and injure their health.
3. A rapture is absolutely irresistible; whilst union, inasmuch as we are then on our own ground, may be hindered, though that resistance be painful and violent; it is, however, almost always impossible. But rapture, for the most part, is irresistible. It comes, in general, as a shock, quick and sharp, before you can collect your thoughts, or help yourself in any way, and you see and feel it as a cloud, or a strong eagle rising upwards, and carrying you away on its wings.
4. I repeat it: you feel and see yourself carried away, you know not whither. For though we feel how delicious it is, yet the weakness of our nature makes us afraid at first, and we require a much more resolute and courageous spirit than in the previous states, in order to risk everything, come what may, and to abandon ourselves into the hands of God, and go willingly whither we are carried, seeing that we must be carried away, however painful it may be; and so trying is it, that I would very often resist, and exert all my strength, particularly at those times when the rapture was coming on me in public. I did so, too, very often when I was alone, because I was afraid of delusions. Occasionally I was able, by great efforts, to make a slight resistance; but afterwards I was worn out, like a person who had been contending with a strong giant; at other times it was impossible to resist at all: my soul was carried away, and almost always my head with it,—I had no power over it,—and now and then the whole body as well, so that it was lifted up from the ground.
5. This has not happened to me often: once, however, it took place when we were all together in choir, and I, on my knees, on the point of communicating. It was a very sore distress to me; for I thought it a most extraordinary thing, and was afraid it would occasion much talk; so I commanded the nuns—for it happened after I was made Prioress—never to speak of it. But at other times, the moment 156I felt that our Lord was about to repeat the act, and once, in particular, during a sermon,—it was the feast of our house, some great ladies being present,—I threw myself on the ground; then the nuns came around me to hold me; but still the rapture was observed.
I hope you were blessed with our series on going deeper in prayer with Jesus. The Sixth Mansions is an incredible stop on our journey in prayer stage development. It's where most of the supernatural happens in our prayer life. We are halfway through the Sixth Mansions chapter 4, and we will complete this chapter next time in part 2.
We're exploring the Interior Castle, the Sixth Mansions, Chapter 2, where Saint Teresa edifies us with her experience of Jesus deeply touching our hearts during prayer. She describes these interactions as delicate and powerful. These mystical experiences are vital for enduring trials in the Sixth Mansions.
Timeline: 00:00:00 Opening Scripture Luke 7:44-50 00:03:13 Tales of Glory Episode 151 Intro 00:03:44 Sixth Mansions Chapter 2 Topical Outline 00:04:50 Outline I. Introduction to Wounds of Love 00:06:09 nos. 1. Our Lord excites the love of His spouse. 00:09:00 nos. 2. The wound of love. 00:12:54 nos. 3. The pain it causes. 00:19:31 nos. 4. The Call of the Bridegroom. 00:21:57 nos. 5. Effect on the Soul. 00:35:51 Outline II. Divine Spark 00:36:18 nos. 6. A spark of the fire of love. 00:43:02 nos. 7. Spark Dies Out. 00:45:37 Outline III. Security, Peace, and Joy. 00:45:55 nos. 8. This grace evidently divine. 00:46:55 nos. 9. One such wound repays many trials. 00:48:41 Outline IV. Security felt about these experiences. 00:49:05 nos. 10. First reason of immunity from deception. 00:50:22 nos. 11. Second and third reasons. 00:52:52 nos. 12. The imagination not concerned in it. 00:57:24 Outline V. No Fear of Deception 00:57:49 nos. 13. St. Teresa never alarmed at this prayer. 01:02:07 nos. 14. ‘The odor (Fragrance) of Thine ointment.’ 01:05:49 nos. 15. No reason to fear deception here. 01:08:11 Conclusion
Thank you for stopping by and sitting in on the Interior Castle Sixth Mansions workshop. Next time, we will be in the Sixth Mansions, Chapter 4, "Raptures and Flight of the Spirit".
We're exploring the Interior Castle, Sixth Mansions Chapter 3, in part 1 of this two-part podcast on locutions. Locutions means "to speak". God speaks to us in many ways. How do we know what is being spoken to us by God, or soul making up fantasies, or the devil? Saint Teresa instructs us on these supernatural experiences from her classic manuscript on prayer.
Timeline: 00:00:00 Opener 00:01:47 Welcome 00:04:26 Intro Sixth Mansions Chapter 3 00:05:50 Locution vs. Prophecy 00:07:04 1. Locutions. 00:15:40 2. Sometimes caused by melancholia. 00:19:05 3. Caution needed at first. 00:23:11 4. Locutions frequently occur during prayer. 00:27:44 5. Resist those containing false doctrine. 00:36:35 6. First sign of genuine locutions. 00:37:05 7. Effect of the words: ‘Be not troubled.’ 00:42:49 8. ‘It is I, be not afraid.’ 00:44:54 9. ‘Be at Peace.’ 00:45:20 10. Second sign. 00:48:43 11. Third sign. 00:53:41 12. The devil suggests doubts about true locutions. 00:56:41 13. Confidence of the soul rewarded. 00:58:41 14. Its joy at seeing God’s words verified. 00:59:54 15. Its zeal for God’s honor. 01:01:23 Conclusion
