INTERIOR CASTLE 1
Translated and edited by E. Allison Peers
FEW tasks which I have been commanded to undertake by obedience have been so difficult as this present one of writing about matters relating to prayer: for one reason, because I do not feel that the Lord has given me either the spirituality or the desire for it; for another, because for the last three months I have been suffering from such noises and weakness in the head that I find it troublesome to write even about necessary business. But, as I know that strength arising from obedience has a way of simplifying things which seem impossible, my will very gladly resolves to attempt this task although the prospect seems to cause my physical nature great distress; for the Lord has not given me strength enough to enable me to wrestle continually both with sickness and with occupations of many kinds without feeling a great physical strain. May He Who has helped me by doing other and more difficult things for me help also in this: in His mercy I put my trust.
I really think I have little to say that I have not already said in other books which I have been commanded to write; indeed, I am afraid that I shall do little but repeat myself, for I write as mechanically as birds taught to speak, which, knowing nothing but what is taught them and what they hear, repeat the same things again and again. If the Lord wishes me to say anything new, His Majesty will teach it me or be pleased to recall to my memory what I have said on former occasions; and I should be quite satisfied with this, for my memory is so bad that I should be delighted if I could manage to write down a few of the things which people have considered well said, so that they should not be lost. If the Lord should not grant me as much as this, I shall still be the better for having tried, even if this writing under obedience tires me and makes my head worse, and if no one finds what I say of any profit.
And so I begin to fulfil my obligation on this Day of the Holy Trinity, in the year MDLXXVII, in this convent of St. Joseph of Carmel in Toledo, where I am at this present, submitting myself as regards all that I say to the judgment of those who have commanded me to write, and who are persons of great learning. If I should say anything that is not in conformity with what is held by the Holy Roman Catholic Church, it will be through ignorance and not through malice. This may be taken as certain, and also that, through God's goodness, I am, and shall always be, as I always have been, subject to her. May He be for ever blessed and glorified. Amen.
I was told by the person who commanded me to write that, as the nuns of these convents of Our Lady of Carmel need someone to solve their difficulties concerning prayer, and as (or so it seemed to him) women best understand each other's language, and also in view of their love for me, anything I might say would be particularly useful to them. For this reason he thought that it would be rather important if I could explain things clearly to them and for this reason it is they whom I shall be addressing in what I write -- and also because it seems ridiculous to think that I can be of any use to anyone else. Our Lord will be granting me a great favour if a single one of these nuns should find that my words help her to praise Him ever so little better. His Majesty well knows that I have no hope of doing more, and, if I am successful in anything that I may say, they will of course understand that it does not come from me. Their only excuse for crediting me with it could be their having as little understanding as I have ability in these matters if the Lord of His mercy does not grant it me.
In which there are Two Chapters
TREATS OF THE BEAUTY AND DIGNITY OF OUR SOULS; MAKES A COMPARISON BY THE HELP OF WHICH THIS MAY BE UNDERSTOOD; DESCRIBES THE BENEFIT WHICH COMES FROM UNDERSTANDING IT AND BEING AWARE OF THE FAVOURS WHICH WE RECEIVE FROM GOD; AND SHOWS HOW THE DOOR OF THIS CASTLE IS PRAYER.
WHILE I was beseeching Our Lord to-day that He would speak through me, since I could find nothing to say and had no idea how to begin to carry out the obligation laid upon me by obedience, a thought occurred to me which I will now set down, in order to have some foundation on which to build. I began to think of the soul as if it were a castle made of a single diamond or of very clear crystal, in which there are many rooms, just as in Heaven there are many mansions. Now if we think carefully over this, sisters, the soul of the righteous man is nothing but a paradise, in which, as God tells us, He takes His delight. For what do you think a room will be like which is the delight of a King so mighty, so wise, so pure and so full of all that is good? I can find nothing with which to compare the great beauty of a soul and its great capacity. In fact, however acute our intellects may be, They will no more be able to attain to a comprehension of this than to an understanding of God; for, as He Himself says, He created us in His image and likeness. Now if this is so -- and it is -- there is no point in our fatiguing ourselves by attempting to comprehend the beauty of this castle; for, though it is His creature, and there is therefore as much difference between it and God as between creature and Creator, the very fact that His Majesty says it is made in His image means that we can hardly form any conception of the soul's great dignity and beauty.
It is no small pity, and should cause us no little shame, that, through our own fault, we do not understand ourselves, or know who we are. Would it not be a sign of great ignorance, my daughters, if a person were asked who he was, and could not say, and had no idea who his father or his mother was, or from what country he came? Though that is great stupidity, our own is incomparably greater if we make no attempt to discover what we are, and only know that we are living in these bodies, and have a vague idea, because we have heard it and because our Faith tells us so, that we possess souls. As to what good qualities there may be in our souls, or Who dwells within them, or how precious they are -- those are things which we seldom consider and so we trouble little about carefully preserving the soul's beauty. All our interest is centred in the rough setting of the diamond, and in the outer wall of the castle -- that is to say, in these bodies of ours.
Let us now imagine that this castle, as I have said, contains many mansions, some above, others below, others at each side; and in the centre and midst of them all is the chiefest mansion where the most secret things pass between God and the soul. You must think over this comparison very carefully; perhaps God will be pleased to use it to show you something of the favours which He is pleased to grant to souls, and of the differences between them, so far as I have understood this to be possible, for there are so many of them that nobody can possibly understand them all, much less anyone as stupid as I. If the Lord grants you these favours, it will be a great consolation to you to know that such things are possible; and, if you never receive any, you can still praise His great goodness. For, as it does us no harm to think of the things laid up for us in Heaven, and of the joys of the blessed, but rather makes us rejoice and strive to attain those joys ourselves, just so it will do us no harm to find that it is possible in this our exile for so great a God to commune with such malodorous worms, and to love Him for His great goodness and boundless mercy. I am sure that anyone who finds it harmful to realize that it is possible for God to grant such favours during this our exile must be greatly lacking in humility and in love of his neighbour; for otherwise how could we help rejoicing that God should grant these favours to one of our brethren when this in no way hinders Him from granting them to ourselves, and that His Majesty should bestow an understanding of His greatness upon anyone soever? Sometimes He will do this only to manifest His power, as He said of the blind man to whom He gave his sight, when the Apostles asked Him if he were suffering for his own sins or for the sins of his parents. He grants these favours, then, not because those who receive them are holier than those who do not, but in order that His greatness may be made known, as we see in the case of Saint Paul and the Magdalen, and in order that we may praise Him in His creatures.
It may be said that these things seem impossible and that it is better not to scandalize the weak. But less harm is done by their disbelieving us than by our failing to edify those to whom God grants these favours, and who will rejoice and will awaken others to a fresh love of Him Who grants such mercies, according to the greatness of His power and majesty. In any case I know that none to whom I am speaking will run into this danger, because they all know and believe that God grants still greater proofs of His love. I am sure that, if any one of you does not believe this, she will never learn it by experience. For God's will is that no bounds should be set to His works. Never do such a thing, then, sisters, if the Lord does not lead you by this road.
Now let us return to our beautiful and delightful castle and see how we can enter it. I seem rather to be talking nonsense, for, if this castle is the soul, there can clearly be no question of our entering it. For we ourselves are the castle: and it would be absurd to tell someone to enter a room when he was in it already! But you must understand that there are many ways of "being" in a place. Many souls remain in the outer court of the castle, which is the place occupied by the guards; they are not interested in entering it, and have no idea what there is in that wonderful place, or who dwells in it, or even how many rooms it has. You will have read certain books on prayer which advise the soul to enter within itself: and that is exactly what this means.
A short time ago I was told by a very learned man that souls without prayer are like people whose bodies or limbs are paralysed: they possess feet and hands but they cannot control them. In the same way, there are souls so infirm and so accustomed to busying themselves with outside affairs that nothing can be done for them, and it seems as though they are incapable of entering within themselves at all. So accustomed have they grown to living all the time with the reptiles and other creatures to be found in the outer court of the castle that they have almost become like them; and although by nature they are so richly endowed as to have the power of holding converse with none other than God Himself, there is nothing that can be done for them. Unless they strive to realize their miserable condition and to remedy it, they will be turned into pillars of salt for not looking within themselves, just as Lot's wife was because she looked back.
As far as I can understand, the door of entry into this castle is prayer and meditation: I do not say mental prayer rather than vocal, for, if it is prayer at all, it must be accompanied by meditation. If a person does not think Whom he is addressing, and what he is asking for, and who it is that is asking and of Whom he is asking it, I do not consider that he is praying at all even though he be constantly moving his lips. True, it is sometimes possible to pray without paying heed to these things, but that is only because they have been thought about previously; if a man is in the habit of speaking to God's Majesty as he would speak to his slave, and never wonders if he is expressing himself properly, but merely utters the words that come to his lips because he has learned them by heart through constant repetition, I do not call that prayer at all -- and God grant no Christian may ever speak to Him so! At any rate, sisters, I hope in God that none of you will, for we are accustomed here to talk about interior matters, and that is a good way of keeping oneself from falling into such animal-like habits.
Let us say no more, then, of these paralysed souls, who, unless the Lord Himself comes and commands them to rise, are like the man who had lain beside the pool for thirty years: they are unfortunate creatures and live in great peril. Let us rather think of certain other souls, who do eventually enter the castle. These are very much absorbed in worldly affairs; but their desires are good; sometimes, though infrequently, they commend themselves to Our Lord; and they think about the state of their souls, though not very carefully. Full of a thousand preoccupations as they are, they pray only a few times a month, and as a rule they are thinking all the time of their preoccupations, for they are very much attached to them, and, where their treasure is, there is their heart also. From time to time, however, they shake their minds free of them and it is a great thing that they should know themselves well enough to realize that they are not going the right way to reach the castle door. Eventually they enter the first rooms on the lowest floor, but so many reptiles get in with them that they are unable to appreciate the beauty of the castle or to find any peace within it. Still, they have done a good deal by entering at all.
You will think this is beside the point, daughters, since by the goodness of the Lord you are not one of these. But you must be patient, for there is no other way in which I can explain to you some ideas I have had about certain interior matters concerning prayer. May it please the Lord to enable me to say something about them; for to explain to you what I should like is very difficult unless you have had personal experience; and anyone with such experience, as you will see, cannot help touching upon subjects which, please God, shall, by His mercy, never concern us.
DESCRIBE THE HIDEOUSNESS OF A SOUL IN MORTAL SIN, SOME PART OF WHICH GOD WAS PLEASED TO MANIFEST TO A CERTAIN PERSON. SAYS SOMETHING ALSO OF SELF-KNOWLEDGE. THIS CHAPTER IS PROFITABLE, SINCE IT CONTAINS SOME NOTEWORTHY MATTERS. EXPLAINS IN WHAT SENSE THE MANSIONS ARE TO BE UNDERSTOOD.
BEFORE passing on, I want you to consider what will be the state of this castle, so beautiful and resplendent this Orient pearl, this tree of life, planted in the living waters of life -- namely, in God -- when the soul falls into a mortal sin. No thicker darkness exists, and there is nothing dark and black which is not much less so than this. You need know only one thing about it -- that, although the Sun Himself, Who has given it all its splendour and beauty, is still there in the centre of the soul, it is as if He were not there for any participation which the soul has in Him, though it is as capable of enjoying Him as is the crystal of reflecting the sun. While in a state like this the soul will find profit in nothing, and hence, being as it is in mortal sin, none of the good works it may do will be of any avail to win it glory; for they will not have their origin in that First Principle, which is God, through Whom alone our virtue is true virtue. And, since this soul has separated itself from Him, it cannot be pleasing in His eyes; for, after all, the intention of a person who commits a mortal sin is not to please Him but to give pleasure to the devil; and, as the devil is darkness itself, the poor soul becomes darkness itself likewise.
I know of a person to whom Our Lord wished to show what a soul was like when it committed mortal sin. That person says that, if people could understand this, she thinks they would find it impossible to sin at all, and, rather than meet occasions of sin, would put themselves to the greatest trouble imaginable. So she was very anxious that everyone should realize this. May you be no less anxious, daughters, to pray earnestly to God for those who are in this state and who, with all their works, have become sheer darkness. For, just as all the streamlets that flow from a clear spring are as clear as the spring itself, so the works of a soul in grace are pleasing in the eyes both of God and of men, since they proceed from this spring of life, in which the soul is as a tree planted. It would give no shade and yield no fruit if it proceeded not thence, for the spring sustains it and prevents it from drying up and causes it to produce good fruit. When the soul, on the other hand, through its own fault, leaves this spring and becomes rooted in a pool of pitch-black, evil-smelling water, it produces nothing but misery and filth.
It should be noted here that it is not the spring, or the brilliant sun which is in the centre of the soul, that loses its splendour and beauty, for they are always within it and nothing can take away their beauty. If a thick black cloth be placed over a crystal in the sunshine, however, it is clear that, although the sun may be shining upon it, its brightness will have no effect upon the crystal.
O souls redeemed by the blood of Jesus Christ! Learn to understand yourselves and take pity on yourselves! Surely, if you understand your own natures, it is impossible that you will not strive to remove the pitch which blackens the crystal? Remember, if your life were to end now, you would never enjoy this light again. O Jesus! How sad it is to see a soul deprived of it! What a state the poor rooms of the castle are in! How distracted are the senses which inhabit them! And the faculties, which are their governors and butlers and stewards -- how blind they are and how ill-controlled! And yet, after all, what kind of fruit can one expect to be borne by a tree rooted in the devil?
I once heard a spiritual man say that he was not so much astonished at the things done by a soul in mortal sin as at the things not done by it. May God, in His mercy, deliver us from such great evil, for there is nothing in the whole of our lives that so thoroughly deserves to be called evil as this, since it brings endless and eternal evils in its train. It is of this, daughters, that we should walk in fear, and this from which in our prayers we must beg God to deliver us; for, if He keep not the city, we shall labour in vain, since we are vanity itself. That person to whom I referred just now said that the favour which God had granted her had taught her too things: first, she had learned to have the greatest fear of offending Him, for which reason she continually begged Him not to allow her to fall, when she saw what legible consequences a fall could bring; secondly, she had found it a mirror of humility, for it had made her realize that any good thing we do has its source, not in ourselves but rather in that spring where this tree, which is the soul, is planted, and in that sun which sheds its radiance on our works. She says that she saw this so clearly that, whenever she did any good thing, or saw such a thing done, she betook herself straightway to its Source, realizing that without His help we are powerless. She then went on at once to praise God; and, as a rule, when she did any good action, she never gave a thought to herself at all.
If we can remember these two things, sisters, the time you have spent in reading all this, and the time I have spent in writing it, will not have been lost. Wise and learned men know them quite well, but we women are slow and need instruction in everything. So perhaps it may be the Lord's will that these comparisons shall be brought to our notice. May He be pleased of His goodness to give us grace to understand them.
These interior matters are so obscure to the mind that anyone with as little learning as I will be sure to have to say many superfluous and even irrelevant things in order to say a single one that is to the point. The reader must have patience with me, as I have with myself when writing about things of which I know nothing; for really I sometimes take up my paper, like a perfect fool, with no idea of what to say or of how to begin. I fully realize how important it is for you that I should explain certain interior matters to the best of my ability; for we continually hear what a good thing prayer is, and our Constitutions oblige us to engage in it for so many hours daily, yet they tell us nothing beyond what we ourselves have to do and say very little about the work done by the Lord in the soul -- I mean, supernatural work. As I describe the things He does, and give various explanations of them, it will be very helpful for us to think of this celestial building which is within us and is so little understood by mortals, although many of them frequent it. And although the Lord has thrown some light upon many matters of which I have written, I do not think I have understood some of them, especially the most difficult, as well as I do now. The trouble, as I have said, is that, before I can get to them, I shall have to explain many things that are well known -- it is bound to be so when a person is as stupid as I.
Let us now turn to our castle with its many mansions. You must not imagine these mansions as arranged in a row, one behind another, but fix your attention on the centre, the room or palace occupied by the King. Think of a palmito, which has many outer rinds surrounding the savoury part within, all of which must be taken away before the centre can be eaten. Just so around this central room are many more, as there also are above it. In speaking of the soul we must always think of it as spacious, ample and lofty; and this can be done without the least exaggeration, for the soul's capacity is much greater than we can realize, and this Sun, Which is in the palace, reaches every part of it. It is very important that no soul which practises prayer, whether little or much, should be subjected to undue constraint or limitation. Since God has given it such dignity, it must be allowed to roam through these mansions -- through those above, those below and those on either side. It must not be compelled to remain for a long time in one single room -- not, at least, unless it is in the room of self-knowledge. How necessary that is (and be sure you understand me here) even to those whom the Lord keeps in the same mansion in which He Himself is! However high a state the soul may have attained, self-knowledge is incumbent upon it, and this it will never be able to neglect even should it so desire. Humility must always be doing its work like a bee making its honey in the hive: without humility all will be lost. Still, we should remember that the bee is constantly flying about from flower to flower, and in the same way, believe me, the soul must sometimes emerge from self-knowledge and soar aloft in meditation upon the greatness and the majesty of its God. Doing this will help it to realize its own baseness better than thinking of its own nature, and it will be freer from the reptiles which enter the first rooms -- that is, the rooms of self-knowledge. For although, as I say, it is through the abundant mercy of God that the soul studies to know itself, yet one can have too much of a good thing, as the saying goes, and believe me, we shall reach much greater heights of virtue by thinking upon the virtue of God than if we stay in our own little plot of ground and tie ourselves down to it completely.
I do not know if I have explained this clearly: self-knowledge is so important that, even if you were raised right up to the heavens, I should like you never to relax your cultivation of it; so long as we are on this earth, nothing matters more to us than humility. And so I repeat that it is a very good thing -- excellent, indeed -- to begin by entering the room where humility is acquired rather than by flying off to the other rooms. For that is the way to make progress, and, if we have a safe, level road to walk along, why should we desire wings to fly? Let us rather try to get the greatest possible profit out of walking. As I see it, we shall never succeed in knowing ourselves unless we seek to know God: let us think of His greatness and then come back to our own baseness; by looking at His purity we shall see our foulness; by meditating upon His humility, we shall see how far we are from being humble.
There are two advantages in this. First, it is clear that anything white looks very much whiter against something black, just as the black looks blacker against the white. Secondly, if we turn from self towards God, our understanding and our will become nobler and readier to embrace all that is good: if we never rise above the slough of our own miseries we do ourselves a great disservice. We were saying just now how black and noisome are the streams that flow from souls in mortal sin. Similarly, although this is not the same thing -- God forbid! It is only a comparison -- so long as we are buried in the wretchedness of our earthly nature these streams of ours will never disengage themselves from the slough of cowardice, pusillanimity and fear. We shall always be glancing around and saying: "Are people looking at me or not?" "If I take a certain path shall I come to any harm?" "Dare I begin such and such a task?" "Is it pride that is impelling me to do so?" "Can anyone as wretched as I engage in so lofty an exercise as prayer?" "Will people think better of me if I refrain from following the crowd?" "For extremes are not good," they say, "even in virtue; and I am such a sinner that if I were to fail I should only have farther to fall; perhaps I shall make no progress and in that case I shall only be doing good people harm; anyway, a person like myself has no need to make herself singular."
Oh, God help my daughters, how many souls the devil must have ruined in this way! They think that all these misgivings, and many more that I could describe, arise from humility, whereas they really come from our lack of self-knowledge. We get a distorted idea of our own nature, and, if we never stop thinking about ourselves, I am not surprised if we experience these fears and others which are still worse. It is for this reason, daughters, that I say we must set our eyes upon Christ our Good, from Whom we shall learn true humility, and also upon His saints. Our understanding, as I have said, will then be ennobled, and self-knowledge will not make us timorous and fearful; for, although this is only the first Mansion, it contains riches of great price, and any who can elude the reptiles which are to be found in it will not fail to go farther. Terrible are the crafts and wiles which the devil uses to prevent souls from learning to know themselves and understanding his ways.
With regard to these first Mansions I can give some very useful information out of my own experience. I must tell you, for example, to think of them as comprising not just a few rooms, but a very large number. There are many ways in which souls enter them, always with good intentions; but as the devil's intentions are always very bad, he has many legions of evil spirits in each room to prevent souls from passing from one to another, and as we, poor souls, fail to realize this, we are tricked by all kinds of deceptions. The devil is less successful with those who are nearer the King's dwelling-place; but at this early stage, as the soul is still absorbed in worldly affairs, engulfed in worldly pleasure and puffed up with worldly honours and ambitions, its vassals, which are the senses and the faculties given to it by God as part of its nature, have not the same power, and such a soul is easily vanquished, although it may desire not to offend God and may perform good works. Those who find themselves in this state need to take every opportunity of repairing to His Majesty, and to make His blessed Mother their intercessor, and also His saints, so that these may do battle for them, since their own servants have little strength for defending themselves. In reality it is necessary in every state of life for our help to come from God. May His Majesty grant us this through His mercy. Amen.
How miserable is this life which we live! As I have said a great deal elsewhere, daughters, about the harm which comes to us through our not properly understanding this matter of humility and self-knowledge, I am not saying more to you here, though it is a matter of the greatest importance to us. May the Lord grant that something I have said will be of use to you.
You must note that the light which comes from the palace occupied by the King hardly reaches these first Mansions at all; for, although they are not dark and black, as when the soul is in a state of sin, they are to some extent darkened, so that they cannot be seen (I mean by anyone who is in them); and this not because of anything that is wrong with the room, but rather (I hardly know how to explain myself) because there are so many bad things -- snakes and vipers and poisonous creatures -- which have come in with the soul that they prevent it from seeing the light. It is as if one were to enter a place flooded by sunlight with his eyes so full of dust that he could hardly open them. The room itself is light enough, but he cannot enjoy the light because he is prevented from doing so by these wild beasts and animals, which force him to close his eyes to everything but themselves. This seems to me to be the condition of a soul which, though not in a bad state, is so completely absorbed in things of the world and so deeply immersed, as I have said, in possessions or honours or business, that, although as a matter of fact it would like to gaze at the castle and enjoy its beauty, it is prevented from doing so, and seems quite unable to free itself from all these impediments. Everyone, however, who wishes to enter the second Mansions, will be well advised, as far as his state of life permits, to try to put aside all unnecessary affairs and business. For those who hope to reach the principal Mansion, this is so important that unless they begin in this way I do not believe they will ever be able to get there. Nor, indeed, even though it has entered the castle, is the soul free from great peril in the Mansion which it actually inhabits; for, being among such poisonous things, it cannot, at some time or another, escape being bitten by them.
What would happen, then, daughters, if those who, like ourselves, are free from these obstacles, and have already entered much farther into other secret mansions of the castle, should, through their own fault, go out again into this hurly-burly? Our sins must have led many people whom God has granted favours to relapse through their faults into this wretched state. We here, so far as outward things are concerned, are free; may it please the Lord to make us free as regards inward things as well and to deliver us from evil. Beware, my daughters, of cares which have nothing to do with you. Remember that in few of the mansions of this castle are we free from struggles with devils. It is true that in some of them, the wardens, who, as I think I said, are the faculties, have strength for the fight; but it is most important that we should not cease to be watchful against the devil's wiles, lest he deceive us in the guise of an angel of light. For there are a multitude of ways in which he can deceive us, and gradually make his way into the castle, and until he is actually there we do not realize it.
As I told you before, he works like a noiseless file, and we must be on the look-out for him from the beginning. In order to explain this better I want to give you several illustrations. He inspires a sister with yearnings to do penance, so that she seems to have no peace save when she is torturing herself. This, in itself, is good; but, if the prioress has ordered that no penance is to be done without leave, and yet the sister thinks that she can venture to persist in so beneficial a practice, and secretly orders her life in such a way that in the end she ruins her health and is unable to do what her Rule demands, you see what this apparently good thing has led to. Another sister is inspired with zeal for the greatest possible perfection. This, again, is a very good thing; but the result of it might be that she would think any little fault on the part of the sisters a serious failure, and would always be looking out for such things and running to the prioress about them; sometimes she might even be so zealous about religious observances as to be unable to see her own faults; and this the others, observing only her zeal about their misdeeds and not understanding the excellence of her intentions, might well take none too kindly.
The devil's aim here must not be made light of, for he is trying to bring about a cooling of charity and love among the sisters, and if he could do this he would be working a great deal of harm. Let us realize, my daughters, that true perfection consists in the love of God and of our neighbour, and the more nearly perfect is our observance of these two commandments, the nearer to perfection we shall be. Our entire Rule and Constitutions are nothing but means which enable us to do this the more perfectly. Let us refrain from indiscreet zeal, which may do us great harm: let each one of you look to herself. As I have said a great deal to you about this elsewhere I will not enlarge on it further.
This mutual love is so important for us that I should like you never to forget it; for if the soul goes about looking for trifling faults in others (which sometimes may not be imperfections at all, though perhaps our ignorance may lead us to make the worst of them) it may lose its own peace of mind and perhaps disturb that of others. See, then, how dearly perfection can be bought. The devil might also use this temptation in the case of a prioress, and then it would be more dangerous still. Much discretion is necessary here; for, if it were a question of her contravening the Rule and Constitutions, it would not always do to take a lenient view of the matter -- she would have to be spoken to about it; and, if she did not then amend, the prelate would have to be told: to do this would be a charity. This would also apply to the sisters, where the fault was a grave one: to say nothing through fear that taking the matter up would be yielding to temptation would itself be to yield to temptation. However, to prevent deception by the devil, it should be strongly stressed that no sister must discuss such things with any other, for from this practice the devil can pluck great advantage and start habits of slander; these matters must be discussed, as I have said, only with the person whose concern they are. Here, glory be to God, we keep almost continuous silence, so that the opportunity does not arise; none the less, it is well that we should be on our guard.
INTERIOR CASTLE 1