Nominated for the 2020 Stoker Award for Superior Achievement in a First Novel. One of The Millions's Most Anticipated Books of the Second-Half of 2020, one of Library Journal's 35 Standout Summer/Fall 2020 Debut Novels, and one of Shondaland's 11 New Books That Will Change How You Think About the Climate Crisis From the author of the story collections Heartbreaker and Rag comes a powerful and propulsive debut novel that examines activism, love, and purpose When fifteen-year-old Xie moves from California to a rural Southern town to live with his father he makes just two friends, Jo and Leni, both budding environmental and animal activists. One night, the three friends decide to free captive mink from a local farm. But when Xie is the only one caught his small world gets smaller: Kicked out of high school, he becomes increasingly connected with nature, spending his time in the birch woods behind his house, attending extremist activist meetings, and serving as a custodian for what others ignore, abuse, and discard. Exploring the woods alone one night, Xie discovers the relic of a Catholic saint—the martyred Pancratius—in a nearby church. Regal and dressed in ornate armor, the skeleton captivates him. After weeks of visits, Xie steals the skeleton, hides it in his attic bedroom, and develops a complex and passionate relationship with the bones and spirit of the saint, whom he calls P. As Xie’s relationship deepens with P., so too does his relationship with the woods—private property that will soon be overrun with loggers. As Xie enacts a plan to save his beloved woods, he must also find a way to balance his conflicting—and increasingly extreme—ideals of purity, sacrifice, and responsibility in order to live in this world. Maryse Meijer's The Seventh Mansion is a deeply moving and profoundly original debut novel—both an urgent literary call to arms and an unforgettable coming-of-age story about finding love and selfhood in the face of mass extinction and environmental destruction.

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The Interior Castle, or The Mansions, is a guide for spiritual development through service and prayer. Saint Teresa of Ávila, also called Saint Teresa of Jesus, baptized as Teresa Sánchez de Cepeda y Ahumada, was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, and writer of the Counter Reformation, and theologian of contemplative life through mental prayer. She was a reformer of the Carmelite Order and is considered to be, along with John of the Cross, a founder of the Discalced Carmelites. In 1622, forty years after her death, she was canonized by Pope Gregory XV, and in 1970 named a Doctor of the Church by Pope Paul VI. Her books, which include her autobiography, The Life of Teresa of Jesus, and her seminal work, El Castillo Interior (The Interior Castle), are an integral part of the Spanish Renaissance literature as well as Christian mysticism and Christian meditation practices as she entails in her other important work Camino de Perfección (The Way of Perfection).

A distinctive feature of mystical experience is that it is "imageless". Mystics of various traditions witness indeed to their going beyond all intermediaries so as to enjoy immediate union. Understandably, the idea of imageless immediacy is attractive, and it is especially in vogue with those who hope to discover that different (religious) spiritualities converge if only the particularity of, say, the Christian way would be left behind. However, a crucial question arises here. If mystical union consists in simply transcending what is part and parcel of the human condition, where is its relevance? Is the mystic as such in a position to be his or her human self - thinking and loving, enjoying and suffering? Can he or she be active in the world of humankind? Obviously, it is especially in the Christian tradition that this matter comes to the fore as a radical difficulty. For here there is the divine Image and Mediator, so much so that the Humanity of Jesus ought to be integral to a person's union with God. Perhaps the Christian mystic is such an extraordinary figure that the Humanity and all other images and intermediaries are, for him or her, at best a stepping-stone that is bound to disappear? The Riddle of Christian Mystical Experience aims to clarify this issue by analyzing the writings of such visionaries as Julian of Norwich, Teresa of Avila and Maria Petyt; of the ecstasy-minded masters Richard of Saint Victor, Bernard of Clairvaux and Bonaventure (describing Francis of Assisi's experience); of the cream of the Flemish mystics, namely Hadewijch and Jan van Ruusbroec. Nevertheless, the preference for the mystical text does not prevent the Riddle from drawing on the insights of modern philosophers such as Jean-Paul Sartre and Jean-Luc Marion when treating of images and idols, or Michael Polanyi and Ludwig Wittgenstein when reflecting on intermediaries. The main result of this procedure may come as a surprise. Far from turning into a detached creature who forgets about the Humanity and the human, the full-fledged mystic is, as a Flemish mystic puts it, "wholly in God, where he rests in enjoyment, and wholly in himself, where he loves with works". Experiencing union "with intermediary and without intermediary", the true Christian mystic is "unimaged" as well as "imaged upon the humanity of our Lord through heartfelt affection".