St. Teresa of Avila on Reaching the Seventh Dwelling Place

Spiritual Life, Summer 2006 by Zundel, Alan F

In this state grace is so hidden...that not even a very tiny spark is visible. The soul doesn't think that it has any love of God or that it ever had any, for if it has done some good, or His Majesty has granted it some favor, all of this seems to have been dreamed up or fancied. As for sins, it sees certainly that it has committed them.35

The final example Teresa proposes is that of physical suffering due to illness, something of course that is shared by a great many people and not unique to those advanced in spirituality. Her own sufferings in this area may have been great, but I doubt if physical illness is a necessary feature of the sixth dwelling place. Rather, my guess is that any kind of human suffering experienced at this time just adds to the inner, psychological suffering discussed above.

The resolution of this unbearable inner suffering, the result of a tension between one's self and one's goal, comes with the transition from seeking God to surrendering to God.

The Seventh Dwelling Place

In the seventh dwelling place, the restless butterfly finally comes to rest by dying to itself.36 Praise and blame no longer have a disturbing effect, because rather than focusing on one's self, the focus is on God.37 One becomes aware of God in the very center of the soul, united with the Spirit in such a way as to seem inseparable, like rain water in a river, or two streams joining as one, or sunlight from two windows coming together.38

Teresa writes of this spiritual marriage being inaugurated by a vision of the humanity of Christ, although she states that "with other persons the favor will be received in another form."39 She also writes of a sudden awareness of the Blessed Trinity in an "intellectual vision" (not perceived in the imaginative faculty), dwelling in the center of the soul. Afterward, God's presence is felt at all times, more as a constant companion than a sudden revelation.40

Despite trials and perturbations in the faculties, senses, and passions, the soul is now always at peace within.41 It no longer fears anything except offending God, not even death, and has an even greater desire to serve him than before. This inner peace does not mean the soul is never disturbed by events or beyond temptation, but it has great inner stability and a determination to avoid deviating from God's service insofar as it is able.42

There is a forgetfulness of self, "for truly the soul, seemingly, no longer is," and it doesn't worry about things that might happen, because it is preoccupied with "procuring the honor of God."43 There are almost never any more experiences of internal dryness and disturbance, for the sense of God's presence is always with it, and thus the desire for consolations or spiritual delights also ceases.44 The experience of raptures, if one had been having them, disappears.45

God's aim in bringing the soul to this state is to produce from it good works: "This is the true sign of a thing, or favor, being from God."46 It is not great plans but "setting ourselves to the task at hand and serving our Lord in possible things" that are called for, because "the Lord doesn't look so much at the greatness of our works as at the love with which they are done":47