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〃Our Lord made me comprehend in what way it is that one God can
be in three persons。 He made me see it so clearly that I
remained as extremely surprised as I was comforted； 。 。 。 and
now； when I think of the holy Trinity； or hear It spoken of； I
understand how the three adorable Persons form only one God and I
experience an unspeakable happiness。〃
On still another occasion； it was given to Saint Teresa to see
and understand in what wise the Mother of God had been assumed
into her place in Heaven。＇257＇
＇257＇ Loc。 cit。； p。 574
The deliciousness of some of these states seems to be beyond
anything known in ordinary consciousness。 It evidently involves
organic sensibilities； for it is spoken of as something too
extreme to be borne； and as verging on bodily pain。＇258＇ But it
is too subtle and piercing a delight for ordinary words to
denote。 God's touches； the wounds of his spear； references to
ebriety and to nuptial union have to figure in the phraseology by
which it is shadowed forth。 Intellect and senses both swoon away
in these highest states of ecstasy。 〃If our understanding
comprehends；〃 says Saint Teresa； 〃it is in a mode which remains
unknown to it； and it can understand nothing of what it
comprehends。 For my own part； I do not believe that it does
comprehend； because； as I said； it does not understand itself to
do so。 I confess that it is all a mystery in which I am
lost。〃＇259＇ In the condition called raptus or ravishment by
theologians； breathing and circulation are so depressed that it
is a question among the doctors whether the soul be or be not
temporarily dissevered from the body。 One must read Saint
Teresa's descriptions and the very exact distinctions which she
makes； to persuade one's self that one is dealing； not with
imaginary experiences； but with phenomena which； however rare；
follow perfectly definite psychological types。
＇258＇ Saint Teresa discriminates between pain in which the body
has a part and pure spiritual pain （Interior Castle； 6th Abode；
ch。 xi。）。 As for the bodily part in these celestial joys； she
speaks of it as 〃penetrating to the marrow of the bones； whilst
earthly pleasures affect only the surface of the senses。 I
think；〃 she adds； 〃that this is a just description； and I cannot
make it better。〃 Ibid。； 5th Abode； ch。 i。
＇259＇ Vie； p。 198。
To the medical mind these ecstasies signify nothing but suggested
and imitated hypnoid states； on an intellectual basis of
superstition； and a corporeal one of degeneration and hysteria。
Undoubtedly these pathological conditions have existed in many
and possibly in all the cases； but that fact tells us nothing
about the value for knowledge of the consciousness which they
induce。 To pass a spiritual judgment upon these states； we must
not content ourselves with superficial medical talk； but inquire
into their fruits for life。
Their fruits appear to have been various。 Stupefaction； for one
thing； seems not to have been altogether absent as a result。 You
may remember the helplessness in the kitchen and schoolroom of
poor Margaret Mary Alacoque。 Many other ecstatics would have
perished but for the care taken of them by admiring followers。
The 〃other…worldliness〃 encouraged by the mystical consciousness
makes this over…abstraction from practical life peculiarly liable
to befall mystics in whom the character is naturally passive and
the intellect feeble； but in natively strong minds and characters
we find quite opposite results。 The great Spanish mystics； who
carried the habit of ecstasy as far as it has often been carried；
appear for the most part to have shown indomitable spirit and
energy； and all the more so for the trances in which they
indulged。
Saint Ignatius was a mystic； but his mysticism made him assuredly
one of the most powerfully practical human engines that ever
lived。 Saint John of the Cross； writing of the intuitions and
〃touches〃 by which God reaches the substance of the soul； tells
us that
〃They enrich it marvelously。 A single one of them may be
sufficient to abolish at a stroke certain imperfections of which
the soul during its whole life had vainly tried to rid itself；
and to leave it adorned with virtues and loaded with supernatural
gifts。 A single one of these intoxicating consolations may
reward it for all the labors undergone in its lifeeven were
they numberless。 Invested with an invincible courage； filled
with an impassioned desire to suffer for its God； the soul then
is seized with a strange tormentthat of not being allowed to
suffer enough。〃＇260＇
＇260＇ Oeuvres； ii。 320。
Saint Teresa is as emphatic； and much more detailed。 You may
perhaps remember a passage I quoted from her in my first
lecture。＇261＇ There are many similar pages in her autobiography。
Where in literature is a more evidently veracious account of the
formation of a new centre of spiritual energy； than is given in
her description of the effects of certain ecstasies which in
departing leave the soul upon a higher level of emotional
excitement？
＇261＇ Above； p。 22。
〃Often； infirm and wrought upon with dreadful pains before the
ecstasy； the soul emerges from it full of health and admirably
disposed for action 。 。 。 as if God had willed that the body
itself； already obedient to the soul's desires； should share in
the soul's happiness。 。 。 。 The soul after such a favor is
animated with a degree of courage so great that if at that moment
its body should be torn to pieces for the cause of God； it would
feel nothing but the liveliest comfort。 Then it is that promises
and heroic resolutions spring up in profusion in us； soaring
desires； horror of the world； and the clear perception of our
proper nothingness。 。 。 。 What empire is comparable to that of a
soul who； from this sublime summit to which God has raised her；
sees all the things of earth beneath her feet； and is captivated
by no one of them？ How ashamed she is of her former attachments！
How amazed at her blindness！ What lively pity she feels for those
whom she recognizes still shrouded in the darkness！ 。 。 。 She
groans at having ever been sensitive to points of honor； at the
illusion that made her ever see as honor what the world calls by
that name。 Now she sees in this name nothing more than an
immense lie of which the world remains a victim。 She discovers；
in the new light from above； that in genuine honor there is
nothing spurious； that to be faithful to this honor is to give
our respect to what deserves to be respected really； and to
consider as nothing； or as less than nothing； whatsoever perishes
and is not agreeable to God。 。 。 。 She laughs when she sees
grave persons； persons of orison； caring for points of honor for
which she now feels profoundest contempt。 It is suitable to the
dignity of their rank to act thus； they pretend； and it makes
them more useful to others。 But she knows that in despising the
dignity of their rank for the pure love of God they would do more
good in a single day than they would effect in ten years by
preserving it。 。 。 。 She laughs at herself that there should
ever have been a time in her life when she made any case of
money； when she ever desired it。 。 。 。 Oh！ if human beings might
only agree together to regard it as so much useless mud； what
harmony would then reign in the world！ With what friendship we
would all treat each other if our interest in honor and in money
could but disappear from earth！ For my own part； I feel as if it
would be a remedy for all our ills。〃＇262＇
＇262＇ Vie； pp。 229； 230； 231…233； 243。
Mystical conditions may； therefore； render the soul more
energetic in the lines which their inspiration favors。 But this
could be reckoned an advantage only in case the inspiration were
a true one。 If the inspiration were erroneous； the energy would
be all the more mistaken and misbegotten。 So we stand once more
before that problem of truth which confronted us at the end of
the lectures on saintliness。 You will remember that we turned to
mysticism precisely to get some light on truth。 Do mystical
states establish the truth of those theological affections in
which the saintly life has its root？