The Way Of Perfection by Saint Teresa Of Avila

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CHAPTER 22
Explains the meaning of mental prayer.


You must know, daughters, that whether or no you are practising mental prayer has nothing to do with keeping the lips closed. If, while I am speaking with God, I have a clear realization and full consciousness that I am doing so, and if this is more real to me than the words I am uttering, then I am combining mental and vocal prayer. When people tell you that you are speaking with God by reciting the Paternoster and thinking of worldly things -- well, words fail me. When you speak, as it is right for you to do, with so great a Lord, it is well that you should think of Who it is that you are addressing, and what you yourself are, if only that you may speak to Him with proper respect. How can you address a king with the deference due to him, or how can you know what ceremonies have to be used when speaking to a grandee, unless you are clearly conscious of the nature of his position and of yours? It is because of this, and because it is the custom to do so, that you must behave respectfully to him, and must learn what the custom is, and not be careless about such things, or you will be dismissed as a simpleton and obtain none of the things you desire. And furthermore, unless you are quite conversant with it, you must get all necessary information, and have what you are going to say written down for you. It once happened to me, when I was not accustomed to addressing aristocrats, that I had to go on a matter of urgent business to see a lady who had to be addressed as "Your Ladyship". I was shown that word in writing; but I am stupid, and had never used such a term before; so when I arrived I got it wrong. So I decided to tell her about it and she laughed heartily and told me to be good enough to use the ordinary form of polite address, which I did.

How is it, my Lord, how is it, my Emperor, that Thou canst suffer this, Prince of all Creation? For Thou, my God, art a King without end, and Thine is no borrowed Kingdom, but Thine own, and it will never pass away. When the Creed says "Whose Kingdom shall have no end" the phrase nearly always makes me feel particularly happy. I praise Thee, Lord, and bless Thee, and all things praise Thee for ever -- for Thy Kingdom will endure for ever. Do Thou never allow it to be thought right, Lord, for those who praise Thee and come to speak with Thee to do so with their lips alone. What do you mean, Christians, when you say that mental prayer is unnecessary? Do you understand what you are saying? I really do not think you can. And so you want us all to go wrong: you cannot know what mental prayer is, or how vocal prayers should be said, or what is meant by contemplation. For, if you knew this, you would not condemn on the one hand what you praise on the other.

Whenever I remember to do so, I shall always speak of mental and vocal prayer together, daughters, so that you may not be alarmed. I know what such fears lead to, for I have suffered a certain number of trials in this respect, and so I should be sorry if anyone were to unsettle you, for it is very bad for you to have misgivings while you are walking on this path. It is most important that you should realize you are making progress; for if a traveller is told that he has taken the wrong road, and has lost his way, he begins to wander to and fro and the constant search for the right road tires him, wastes his time and delays his arrival. Who can say that it is wrong if, before we begin reciting the Hours or the Rosary, we think Whom we are going to address, and who we are that are addressing Him, so that we may do so in the way we should? I assure you, sisters, that if you gave all due attention to a consideration of these two points before beginning the vocal prayers which you are about to say you would be engaging in mental prayer for a very long time. For we cannot approach a prince and address him in the same careless way that we should adopt in speaking to a peasant or to some poor woman like ourselves, whom we may address however we like.

The reason we sometimes do so is to be found in the humility of this King, Who, unskilled though I am in speaking with Him, does not refuse to hear me or forbid me to approach Him, or command His guards to throw me out. For the angels in His presence know well that their King is such that He prefers the unskilled language of a humble peasant boy, knowing that he would say more if he had more to say, to the speech of the wisest and most learned men, however elegant may be their arguments, if these are not accompanied by humility. But we must not be unmannerly because He is good. If only to show our gratitude to Him for enduring our foul odour and allowing such a one as myself to come near Him, it is well that we should try to realize His purity and His nature. It is true that we recognize this at once when we approach Him, just as we do when we visit the lords of the earth. Once we are told about their fathers' names and their incomes and dignities, there is no more for us to know about them; for on earth one makes account of persons, and honours them, not because of their merits but because of their possessions.

O miserable world! Give hearty praise to God, daughters, that you have left so wretched a place, where people are honoured, not for their own selves, but for what they get from their tenants and vassals: if these fail them, they have no honour left. It is a curious thing, and when you go out to recreation together you should laugh about it, for it is a good way of spending your time to reflect how blindly people in the world spend theirs.

O Thou our Emperor! Supreme Power, Supreme Goodness, Wisdom Itself, without beginning, without end and without measure in Thy works: infinite are these and incomprehensible, a fathomless ocean of wonders, O Beauty containing within Thyself all beauties. O Very Strength! God help me! Would that I could command all the eloquence of mortals and all wisdom, so as to understand, as far as is possible here below, that to know nothing is everything, and thus to describe some of the many things on which we may meditate in order to learn something of the nature of this our Lord and Good.

When you approach God, then, try to think and realize Whom you are about to address and continue to do so while you are addressing Him. If we had a thousand lives, we should never fully understand how this Lord merits that we behave toward Him, before Whom even the angels tremble. He orders all things and He can do all things: with Him to will is to perform. It will be right, then, daughters, for us to endeavour to rejoice in these wondrous qualities of our Spouse and to know Whom we have wedded and what our lives should be. Why, God save us, when a woman in this world is about to marry, she knows beforehand whom she is to marry, what sort of a person he is and what property he possesses. Shall not we, then, who are already betrothed, think about our Spouse, before we are wedded to Him and He takes us home to be with Him? If these thoughts are not forbidden to those who are betrothed to men on earth, how can we be forbidden to discover Who this Man is, Who is His Father, what is the country to which He will take me, what are the riches with which He promises to endow me, what is His rank, how I can best make Him happy, what I can do that will give Him pleasure, and how I can bring my rank into line with His. If a woman is to be happy in her marriage, it is just those things that she is advised to see about, even though her husband be a man of very low station.
Shall less respect be paid to Thee, then, my Spouse, than to men? If they think it unfitting to do Thee honour, let them at least leave Thee Thy brides, who are to spend their lives with Thee. A woman is indeed fortunate in her life if her husband is so jealous that he will allow her to speak with no one but himself; it would be a pretty pass if she could not resolve to give him this pleasure, for it is reasonable enough that she should put up with this and not wish to converse with anyone else, since in him she has all that she can desire. To understand these truths, my daughters, is to practise mental prayer. If you wish to learn to understand them, and at the same time to practise vocal prayer, well and good. But do not, I beg you, address God while you are thinking of other things, for to do that is the result of not understanding what mental prayer is. I think I have made this clear. May the Lord grant us to learn how to put it into practice. Amen.

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CHAPTER 23
Describes the importance of not turning back when one has set out upon the way of prayer. Repeats how necessary it is to be resolute.


Now, as I have said, it is most important that from the first we should be very resolute, and for this there are so many reasons that if I were to give them all I should have to write at great length. Some of them are given in other books. I will tell you just two or three of them, sisters. One is that when we decide to give anything -- such as this slight effort of recollection -- to Him Who has given us so much, and Who is continually giving, it would be wrong for us not to be entirely resolute in doing so and to act like a person who lends something and expects to get it back again. (Not that we do not receive interest: on the contrary, we gain a great deal.) I do not call this "giving". Anyone who has been lent something always feels slightly displeased when the lender wants it back again, especially if he is using it himself and has come to look upon it as his own. If the two are friends and the lender is indebted to the recipient for many things of which he has made him free gifts, he will think it meanness and a great lack of affection if he will leave not even the smallest thing in his possession, merely as a sign of love.

What wife is there who, after receiving many valuable jewels from her husband, will not give him so much as a ring -- which he wants, not because of its value, for all she has is his, but as a sign of love and a token that she will be his until she dies? Does the Lord deserve less than this that we should mock Him by taking away the worthless gift which we have given Him? Since we have resolved to devote to Him this very brief period of time -- only a small part of what we spend upon ourselves and upon people who are not particularly grateful to us for it -- let us give it Him freely, with our minds unoccupied by other things and entirely resolved never to take it back again, whatever we may suffer through trials, annoyances or aridities. Let me realize that this time is being lent me and is not my own, and feel that I can rightly be called to account for it if I am not prepared to devote it wholly to God.

I say "wholly", but we must not be considered as taking it back if we should fail to give it Him for a day, or for a few days, because of legitimate occupations or through some indisposition. Provided the intention remains firm, my God is not in the least meticulous; He does not look at trivial details; and, if you are trying to please Him in any way, He will assuredly accept that as your gift. The other way is suitable for ungenerous souls, so mean that they are not large-hearted enough to give but find it as much as they can do to lend. Still, let them make some effort, for this Lord of ours will reckon everything we do to our credit and accept everything we want to give Him. In drawing up our reckoning, He is not in the least exacting, but generous; however large the amount we may owe Him, it is a small thing for Him to forgive us. And, as to paying us, He is so careful about this that you need have no fear He will leave us without our reward if only we raise our eyes to Heaven and remember Him.

A second reason why we should be resolute is that this will give the devil less opportunity to tempt us. He is very much afraid of resolute souls, knowing by experience that they inflict great injury upon him, and, when he plans to do them harm, he only profits them and others and is himself the loser. We must not become unwatchful, or count upon this, for we have to do with treacherous folk, who are great cowards and dare not attack the wary, but, if they see we are careless, will work us great harm. And if they know anyone to be changeable, and not resolute in doing what is good and firmly determined to persevere, they will not leave him alone either by night or by day and will suggest to him endless misgivings and difficulties. This I know very well by experience and so I have been able to tell you about it: I am sure that none of us realize its great importance.

Another reason, very much to the point, is that a resolute person fights more courageously. He knows that, come what may, he must not retreat. He is like a soldier in battle who is aware that if he is vanquished his life will not be spared and that if he escapes death in battle he must die afterwards. It has been proved, I think, that such a man will fight more resolutely and will try, as they say, to sell his life dearly, fearing the enemy's blows the less because he understands the importance of victory and knows that his very life depends upon his gaining it. We must also be firmly convinced from the start that, if we fight courageously and do not allow ourselves to be beaten, we shall get what we want, and there is no doubt that, however small our gains may be, they will make us very rich. Do not be afraid that the Lord Who has called us to drink of this spring will allow you to die of thirst. This I have already said and I should like to repeat it; for people are often timid when they have not learned by experience of the Lord's goodness, even though they know of it by faith. It is a great thing to have experienced what friendship and joy He gives to those who walk on this road and how He takes almost the whole cost of it upon Himself.

I am not surprised that those who have never made this test should want to be sure that they will receive some interest on their outlay. But you already know that even in this life we shall receive a hundredfold, and that the Lord says: "Ask and it shall be given you." If you do not believe His Majesty in those passages of His Gospel where He gives us this assurance, it will be of little help to you, sisters, for me to weary my brains by telling you of it. Still, I will say to anyone who is in doubt that she will lose little by putting the matter to the test; for this journey has the advantage of giving us very much more than we ask or shall even get so far as to desire. This is a never-failing truth: I know it; though, if you do not find it so, do not believe any of the things I tell you. I can call as witnesses those of you who, by God's goodness, know it from experience.

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CHAPTER 24
Describes how vocal prayer may be practised with perfection and how closely allied it is to mental prayer.


Let us now return to speak of those souls I have mentioned who cannot practise recollection or tie down their minds to mental prayer or make a meditation. We must not talk to them of either of those two things -- they will not hear of them; as a matter of fact, there are a great many people who seem terrified at the very name of contemplation or mental prayer.

In case any such person should come to this house (for, as I have said, not all are led by the same path), I want to advise you, or, I might even say, to teach you (for, as your mother, and by the office of prioress which I hold, I have the right to do so) how you must practise vocal prayer, for it is right that you should understand what you are saying. Anyone unable to think of God may find herself wearied by long prayers, and so I will not begin to discuss these, but will speak simply of prayers which, as Christians, we must perforce recite -- namely, the Paternoster and the Ave Maria -- and then no one will be able to say of us that we are repeating words without understanding what we are saying. We may, of course, consider it enough to say our prayers as a mere habit, repeating the words and thinking that this will suffice. Whether it suffices or no I will not now discuss. Learned men must decide: they will instruct people to whom God gives light to consult them, and I will not discuss the position of those who have not made a profession like our own. But what I should like, daughters, is for us not to be satisfied with that alone: when I say the Creed, it seems to me right, and indeed obligatory, that I should understand and know what it is that I believe; and, when I repeat the "Our Father", my love should make me want to understand Who this Father of ours is and Who the Master is that taught us this prayer.

If you assert that you know Who He is already, and so there is no need for you to think about Him, you are not right; there is a great deal of difference between one master and another, and it would be very wrong of us not to think about those who teach us, even on earth; if they are holy men and spiritual masters, and we are good pupils, it is impossible for us not to have great love for them, and indeed to hold them in honour and often to talk about them. And when it comes to the Master Who taught us this prayer, and Who loves us so much and is so anxious for us to profit by it, may God forbid that we should fail to think of Him often when we repeat it, although our own weakness may prevent us from doing so every time.

Now, in the first place, you know that His Majesty teaches that this prayer must be made when we are alone, just as He was often alone when He prayed, not because this was necessary for Him, but for our edification. It has already been said that it is impossible to speak to God and to the world at the same time; yet this is just what we are trying to do when we are saying our prayers and at the same time listening to the conversation of others or letting our thoughts wander on any matter that occurs to us, without making an effort to control them. There are occasions when one cannot help doing this: times of ill-health (especially in persons who suffer from melancholia); or times when our heads are tired, and, however hard we try, we cannot concentrate; or times when, for their own good, God allows His servants for days on end to go through great storms. And, although they are distressed and strive to calm themselves, they are unable to do so and incapable of attending to what they are saying, however hard they try, nor can they fix their understanding on anything: they seem to be in a frenzy, so distraught are they.

The very suffering of anyone in this state will show her that she is not to blame, and she must not worry, for that only makes matters worse, nor must she weary herself by trying to put sense into something -- namely, her mind -- which for the moment is without any. She should pray as best she can: indeed, she need not pray at all, but may try to rest her spirit as though she were ill and busy herself with some other virtuous action. These directions are meant for persons who keep careful guard over themselves and know that they must not speak to God and to the world at the same time. What we can do ourselves is to try to be alone -- and God grant that this may suffice, as I say, to make us realize in Whose presence we are and how the Lord answers our petitions. Do you suppose that, because we cannot hear Him, He is silent? He speaks clearly to the heart when we beg Him from our hearts to do so. It would be a good idea for us to imagine that He has taught this prayer to each one of us individually, and that He is continually expounding it to us. The Master is never so far away that the disciple needs to raise his voice in order to be heard: He is always right at his side. I want you to understand that, if you are to recite the Paternoster well, one thing is needful: you must not leave the side of the Master Who has taught it you.

You will say at once that this is meditation, and that you are not capable of it, and do not even wish to practise it, but are content with vocal prayer. For there are impatient people who dislike giving themselves trouble, and it is troublesome at first to practise recollection of the mind when one has not made it a habit. So, in order not to make themselves the least bit tired, they say they are incapable of anything but vocal prayer and do not know how to do anything further. You are right to say that what we have described is mental prayer; but I assure you that I cannot distinguish it from vocal prayer faithfully recited with a realization of Who it is that we are addressing. Further, we are under the obligation of trying to pray attentively: may God grant that, by using these means, we may learn to say the Paternoster well and not find ourselves thinking of something irrelevant. I have sometimes experienced this myself, and the best remedy I have found for it is to try to fix my mind on the Person by Whom the words were first spoken. Have patience, then, and try to make this necessary practice into a habit, for necessary it is, in my opinion, for those who would be nuns, and indeed for all who would pray like good Christians.

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CHAPTER 25
Describes the great gain which comes to a soul when it practises vocal prayer perfectly. Shows how God may raise it thence to things supernatural.


In case you should think there is little gain to be derived from practising vocal prayer perfectly, I must tell you that, while you are repeating the Paternoster or some other vocal prayer, it is quite possible for the Lord to grant you perfect contemplation. In this way His Majesty shows that He is listening to the person who is addressing Him, and that, in His greatness, He is addressing her, by suspending the understanding, putting a stop to all thought, and, as we say, taking the words out of her mouth, so that even if she wishes to speak she cannot do so, or at any rate not without great difficulty.

Such a person understands that, without any sound of words, she is being taught by this Divine Master, Who is suspending her faculties, which, if they were to work, would be causing her harm rather than profit. The faculties rejoice without knowing how they rejoice; the soul is enkindled in love without understanding how it loves; it knows that it is rejoicing in the object of its love, yet it does not know how it is rejoicing in it. It is well aware that this is not a joy which can be attained by the understanding; the will embraces it, without understanding how; but, in so far as it can understand anything, it perceives that this is a blessing which could not be gained by the merits of all the trials suffered on earth put together. It is a gift of the Lord of earth and Heaven, Who gives it like the God He is. This, daughters, is perfect contemplation.

You will now understand how different it is from mental prayer, which I have already described, and which consists in thinking of what we are saying, understanding it, and realizing Whom we are addressing, and who we are that are daring to address so great a Lord. To think of this and other similar things, such as how little we have served Him and how great is our obligation to serve Him, is mental prayer. Do not think of it as one more thing with an outlandish name and do not let the name frighten you. To recite the Paternoster and the Ave Maria, or any other petition you like, is vocal prayer. But think how harsh your music will be without what must come first; sometimes even the words will get into the wrong order. In these two kinds of prayer, with God's help, we may accomplish something ourselves. In the contemplation which I have just described we can do nothing. It is His Majesty Who does everything; the work is His alone and far transcends human nature.

I described this as well as I was able in the relation which I made of it, as I have said, so that my confessors should see it when they read the account of my life which they had ordered me to write. As I have explained all this about contemplation at such length, therefore, I shall not repeat myself here and I am doing no more than touch upon it. If those of you who have experienced the happiness of being called by the Lord to this state of contemplation can get this book, you will find in it points and counsels which the Lord was pleased to enable me to set down. These should bring you great comfort and profit -- in my opinion, at least, and in the opinion of several people who have seen it and who keep it at hand in order to make frequent use of it. I am ashamed to tell you that anything of mine is made such use of and the Lord knows with what confusion I write a great deal that I do. Blessed be He for thus bearing with me. Those of you who, as I say, have experience of supernatural prayer should procure the book after my death; those who have not have no need to do so but they should try to carry out what has been said in this one. Let them leave everything to the Lord, to Whom it belongs to grant this gift, and He will not deny it you if you do not tarry on the road but press forward so as to reach the end of your journey.

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CHAPTER 26
Continues the description of a method for recollecting the thoughts. Describes means of doing this. This chapter is very profitable for those who are beginning prayer.


Let us now return to our vocal prayer, so that we may learn to pray in such a way that, without our understanding how, God may give us everything at once: if we do this, as I have said, we shall pray as we ought. As you know, the first things must be examination of conscience, confession of sin and the signing of yourself with the Cross. Then, daughter, as you are alone, you must look for a companion -- and who could be a better Companion than the very Master Who taught you the prayer that you are about to say? Imagine that this Lord Himself is at your side and see how lovingly and how humbly He is teaching you -- and, believe me, you should stay with so good a Friend for as long as you can before you leave Him. If you become accustomed to having Him at your side, and if He sees that you love Him to be there and are always trying to please Him, you will never be able, as we put it, to send Him away, nor will He ever fail you. He will help you in all your trials and you will have Him everywhere. Do you think it is a small thing to have such a Friend as that beside you?

O sisters, those of you whose minds cannot reason for long or whose thoughts cannot dwell upon God but are constantly wandering must at all costs form this habit. I know quite well that you are capable of it -- for many years I endured this trial of being unable to concentrate on one subject, and a very sore trial it is. But I know the Lord does not leave us so devoid of help that if we approach Him humbly and ask Him to be with us He will not grant our request. If a whole year passes without our obtaining what we ask, let us be prepared to try for longer. Let us never grudge time so well spent. Who, after all, is hurrying us? I am sure we can form this habit and strive to walk at the side of this true Master.
I am not asking you now to think of Him, or to form numerous conceptions of Him, or to make long and subtle meditations with your understanding. I am asking you only to look at Him. For who can prevent you from turning the eyes of your soul (just for a moment, if you can do no more) upon this Lord? You are capable of looking at very ugly and loathsome things: can you not, then, look at the most beautiful thing imaginable? Your Spouse never takes His eyes off you, daughters. He has borne with thousands of foul and abominable sins which you have committed against Him, yet even they have not been enough to make Him cease looking upon you. Is it such a great matter, then, for you to avert the eyes of your soul from outward things and sometimes to look at Him? See, He is only waiting for us to look at Him, as He says to the Bride. If you want Him you will find Him. He longs so much for us to look at Him once more that it will not be for lack of effort on His part if we fail to do so.

A wife, they say, must be like this if she is to have a happy married life with her husband. If he is sad, she must show signs of sadness; if he is merry, even though she may not in fact be so, she must appear merry too. See what slavery you have escaped from, sisters! Yet this, without any pretence, is really how we are treated by the Lord. He becomes subject to us and is pleased to let you be the mistress and to conform to your will. If you are happy, look upon your risen Lord, and the very thought of how He rose from the sepulchre will gladden you. How bright and how beautiful was He then! How majestic! How victorious! How joyful! He was like one emerging from a battle in which He had gained a great kingdom, all of which He desires you to have -- and with it Himself. Is it such a great thing that you should turn your eyes but once and look upon Him Who has made you such great gifts?

If you are suffering trials, or are sad, look upon Him on His way to the Garden. What sore distress He must have borne in His soul, to describe His own suffering as He did and to complain of it! Or look upon Him bound to the Column, full of pain, His flesh all torn to pieces by His great love for you. How much He suffered, persecuted by some, spat upon by others, denied by His friends, and even deserted by them, with none to take His part, frozen with the cold and left so completely alone that you may well comfort each other! Or look upon Him bending under the weight of the Cross and not even allowed to take breath: He will look upon you with His lovely and compassionate eyes, full of tears, and in comforting your grief will forget His own because you are bearing Him company in order to comfort Him and turning your head to look upon Him.

"O Lord of the world, my true Spouse!" you may say to Him, if seeing Him in such a plight has filled your heart with such tenderness that you not only desire to look upon Him but love to speak to Him, not using forms of prayer, but words issuing from the compassion of your heart, which means so much to Him: "Art Thou so needy, my Lord and my Good, that Thou wilt accept poor companionship like mine? Do I read in Thy face that Thou hast found comfort, even in me? How can it be possible, Lord, that the angels are leaving Thee alone and that Thy Father is not comforting Thee?

"If Thou, Lord, art willing to suffer all this for me, what am I suffering for Thee? What have I to complain of? I am ashamed, Lord, when I see Thee in such a plight, and if in any way I can imitate Thee I will suffer all trials that come to me and count them as a great blessing. Let us go both together, Lord: whither Thou goest, I must go; through whatsoever Thou passest, I must pass." Take up this cross, sisters: never mind if the Jews trample upon you provided you can save Him some of His trials. Take no heed of what they say to you; be deaf to all detraction; stumble and fall with your Spouse, but do not draw back from your cross or give it up. Think often of the weariness of His journey and of how much harder His trials were than those which you have to suffer. However hard you may imagine yours to be, and however much affliction they may cause you, they will be a source of comfort to you, for you will see that they are matters for scorn compared with the trials endured by the Lord.

You will ask me, sisters, how you can possibly do all this, and say that, if you had seen His Majesty with your bodily eyes at the time when He lived in the world, you would have done it willingly and gazed at Him for ever. Do not believe it: anyone who will not make the slight effort necessary for recollection in order to gaze upon this Lord present within her, which she can do without danger and with only the minimum of trouble, would have been far less likely to stand at the foot of the Cross with the Magdalen, who looked death (as they say) straight in the face. What the glorious Virgin and this blessed saint must have suffered! What threats, what malicious words, what shocks, what insults! For the people they were dealing with were not exactly polite to them. No, indeed; theirs was the kind of courtesy you might meet in hell, for they were the ministers of the devil himself. Yet, terrible as the sufferings of these women must have been, they would not have noticed them in the presence of pain so much greater.

So do not suppose, sisters, that you would have been prepared to endure such great trials then, if you are not ready for such trifling ones now. Practise enduring these and you may be given others which are greater. Believe that I am telling the truth when I say that you can do this, for I am speaking from experience. You will find it very helpful if you can get an image or a picture of this Lord -- one that you like -- not to wear round your neck and never look at but to use regularly whenever you talk to Him, and He will tell you what to say. If words do not fail you when you talk to people on earth, why should they do so when you talk to God? Do not imagine that they will -- I shall certainly not believe that they have done so if you once form the habit. For when you never have intercourse with a person he soon becomes a stranger to you, and you forget how to talk to him; and before long, even if he is a kinsman, you feel as if you do not know him, for both kinship and friendship lose their influence when communication ceases.

It is also a great help to have a good book, written in the vernacular, simply as an aid to recollection. With this aid you will learn to say your vocal prayers well, I mean, as they ought to be said -- and little by little, persuasively and methodically, you will get your soul used to this, so that it will no longer be afraid of it. Remember that many years have passed since it went away from its Spouse, and it needs very careful handling before it will return home. We sinners are like that: we have accustomed our souls and minds to go after their own pleasures (or pains, it would be more correct to say) until the unfortunate soul no longer knows what it is doing. When that has happened, a good deal of skill is necessary before it can be inspired with enough love to make it stay at home; but unless we can gradually do that we shall accomplish nothing. Once again I assure you that, if you are careful to form habits of the kind I have mentioned, you will derive such great profit from them that I could not describe it even if I wished. Keep at the side of this good Master, then, and be most firmly resolved to learn what He teaches you; His Majesty will then ensure your not failing to be good disciples, and He will never leave you unless you leave Him. Consider the words uttered by those Divine lips: the very first of them will show you at once what love He has for you, and it is no small blessing and joy for the pupil to see that his Master loves Him.

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CHAPTER 27
Describes the great love shown us by the Lord in the first words of the Paternoster and the great importance of our making no account of good birth if we truly desire to be the daughters of God.


"Our Father, which art in the Heavens." O my Lord, how Thou dost reveal Thyself as the Father of such a Son, while Thy Son reveals Himself as the Son of such a Father! Blessed be Thou for ever and ever. Ought not so great a favour as this, Lord, to have come at the end of the prayer? Here, at the very beginning, Thou dost fill our hands and grant us so great a favour that it would be a very great blessing if our understanding could be filled with it so that the will would be occupied and we should be unable to say another word. Oh, how appropriate, daughters, would perfect contemplation be here! Oh, how right would the soul be to enter within itself, so as to be the better able to rise above itself, that this holy Son might show it the nature of the place where He says His Father dwells -- namely, the Heavens! Let us leave earth, my daughters, for it is not right that a favour like this should be prized so little, and that, after we have realized how great this favour is, we should remain on earth any more.

O Son of God and my Lord! How is it that Thou canst give us so much with Thy first word? It is so wonderful that Thou shouldst descend to such a degree of humility as to join with us when we pray and make Thyself the Brother of creatures so miserable and lowly! How can it be that, in the name of Thy Father, Thou shouldst give us all that there is to be given, by willing Him to have us as His children -- and Thy word cannot fail? [It seems that] Thou dost oblige Him to fulfil Thy word, a charge by no means light, since, being our Father, He must bear with us, however great our offences. If we return to Him, He must pardon us, as He pardoned the prodigal son, must comfort us in our trials, and must sustain us, as such a Father is bound to do, for He must needs be better than any earthly father, since nothing good can fail to have its perfection in Him. He must cherish us; He must sustain us; and at the last He must make us participants and fellow-heirs with Thee.

Behold, my Lord, with the love that Thou hast for us and with Thy humility, nothing can be an obstacle to Thee. And then, Lord, Thou hast been upon earth and by taking our nature upon Thee hast clothed Thyself with humanity: Thou hast therefore some reason to care for our advantage. But behold, Thy Father is in Heaven, as Thou hast told us, and it is right that Thou shouldst consider His honour. Since Thou hast offered Thyself to be dishonoured by us, leave Thy Father free. Oblige Him not to do so much for people as wicked as I, who will make Him such poor acknowledgment.

O good Jesus! How clearly hast Thou shown that Thou art One with Him and that Thy will is His and His is Thine! How open a confession is this, my Lord! What is this love that Thou hast for us? Thou didst deceive the devil, and conceal from him that Thou art the Son of God, but Thy great desire for our welfare overcomes all obstacles to Thy granting us this greatest of favours. Who but Thou could do this, Lord? I cannot think how the devil failed to understand from that word of Thine Who Thou wert, beyond any doubt. I, at least, my Jesus, see clearly that Thou didst speak as a dearly beloved son both for Thyself and for us, and Thou hast such power that what Thou sayest in Heaven shall be done on earth. Blessed be Thou for ever, my Lord, Who lovest so much to give that no obstacle can stay Thee.

Do you not think, daughters, that this is a good Master, since He begins by granting us this great favour so as to make us love to learn what He teaches us? Do you think it would be right for us, while we are repeating this prayer with our lips, to stop trying to think of what we are saying, lest picturing such love should tear our hearts to pieces? No one who realized His greatness could possibly say it would be. What son is there in the world who would not try to learn who his father was if he had one as good, and of as great majesty and dominion, as ours? Were God not all this, it would not surprise me if we had no desire to be known as His children; for the world is such that, if the father is of lower rank than his son, the son feels no honour in recognizing him as his father. This does not apply here: God forbid that such a thing should ever happen in this house -- it would turn the place into hell. Let the sister who is of the highest birth speak of her father least; we must all be equals.

O College of Christ, in which the Lord was pleased that Saint Peter, who was a fisherman, should have more authority than Saint Bartholomew, who was the son of a king! His Majesty knew what a fuss would be made in the world about who was fashioned from the finer clay -- which is like discussing whether clay is better for bricks or for walls. Dear Lord, what a trouble we make about it! God deliver you, sisters, from such contentions, even if they be carried on only in jest; I hope that His Majesty will indeed deliver you. If anything like this should be going on among you, apply the remedy immediately, and let the sister concerned fear lest she be a Judas among the Apostles. Do what you can to get rid of such a bad companion. If you cannot, give her penances heavier than for anything else until she realizes that she has not deserved to be even the basest clay. You have a good Father, given you by the good Jesus: let no other father be known or referred to here. Strive, my daughters, to be such that you deserve to find comfort in Him and to throw yourselves into His arms. You know that, if you are good children, He will never send you away. And who would not do anything rather than lose such a Father?

Oh, thank God, what cause for comfort there is here! Rather than write more about it I will leave it for you to think about; for, however much your thoughts may wander, between such a Son and such a Father there must needs be the Holy Spirit. May He enkindle your will and bind you to Himself with the most fervent love, since even the great advantage you gain will not suffice to do so.

[Stone]

CHAPTER 28
Describes the nature of the Prayer of Recollection and sets down some of the means by which we can make it a habit.


Consider now what your Master says next: "Who art in the Heavens." Do you suppose it matters little what Heaven is and where you must seek your most holy Father? I assure you that for minds which wander it is of great importance not only to have a right belief about this but to try to learn it by experience, for it is one of the best ways of concentrating the mind and effecting recollection in the soul.

You know that God is everywhere; and this is a great truth, for, of course, wherever the king is, or so they say, the court is too: that is to say, wherever God is, there is Heaven. No doubt you can believe that, in any place where His Majesty is, there is fulness of glory. Remember how Saint Augustine tells us about his seeking God in many places and eventually finding Him within himself. Do you suppose it is of little importance that a soul which is often distracted should come to understand this truth and to find that, in order to speak to its Eternal Father and to take its delight in Him, it has no need to go to Heaven or to speak in a loud voice? However quietly we speak, He is so near that He will hear us: we need no wings to go in search of Him but have only to find a place where we can be alone and look upon Him present within us. Nor need we feel strange in the presence of so kind a Guest; we must talk to Him very humbly, as we should to our father, ask Him for things as we should ask a father, tell Him our troubles, beg Him to put them right, and yet realize that we are not worthy to be called His children.

Avoid being bashful with God, as some people are, in the belief that they are being humble. It would not be humility on your part if the King were to do you a favour and you refused to accept it; but you would be showing humility by taking it, and being pleased with it, yet realizing how far you are from deserving it. A fine humility it would be if I had the Emperor of Heaven and earth in my house, coming to it to do me a favour and to delight in my company, and I were so humble that I would not answer His questions, nor remain with Him, nor accept what He gave me, but left Him alone. Or if He were to speak to me and beg me to ask for what I wanted, and I were so humble that I preferred to remain poor and even let Him go away, so that He would see I had not sufficient resolution.

Have nothing to do with that kind of humility, daughters, but speak with Him as with a Father, a Brother, a Lord and a Spouse -- and, sometimes in one way and sometimes in another, He will teach you what you must do to please Him. Do not be foolish; ask Him to let you speak to Him, and, as He is your Spouse, to treat you as His brides. Remember how important it is for you to have understood this truth -- that the Lord is within us and that we should be there with Him.

If one prays in this way, the prayer may be only vocal, but the mind will be recollected much sooner; and this is a prayer which brings with it many blessings. It is called recollection because the soul collects together all the faculties and enters within itself to be with its God. Its Divine Master comes more speedily to teach it, and to grant it the Prayer of Quiet, than in any other way. For, hidden there within itself, it can think about the Passion, and picture the Son, and offer Him to the Father, without wearying the mind by going to seek Him on Mount Calvary, or in the Garden, or at the Column.

Those who are able to shut themselves up in this way within this little Heaven of the soul, wherein dwells the Maker of Heaven and earth, and who have formed the habit of looking at nothing and staying in no place which will distract these outward senses, may be sure that they are walking on an excellent road, and will come without fail to drink of the water of the fountain, for they will journey a long way in a short time. They are like one who travels in a ship, and, if he has a little good wind, reaches the end of his voyage in a few days, while those who go by land take much longer.

These souls have already, as we may say, put out to sea; though they have not sailed quite out of sight of land, they do what they can to get away from it, in the time at their disposal, by recollecting their senses. If their recollection is genuine, the fact becomes very evident, for it produces certain effects which I do not know how to explain but which anyone will recognize who has experience of them. It is as if the soul were rising from play, for it sees that worldly things are nothing but toys; so in due course it rises above them, like a person entering a strong castle, in order that it may have nothing more to fear from its enemies. It withdraws the senses from all outward things and spurns them so completely that, without its understanding how, its eyes close and it cannot see them and the soul's spiritual sight becomes clear. Those who walk along this path almost invariably close their eyes when they say their prayers; this, for many reasons, is an admirable custom, since it means that they are making an effort not to look at things of the world. The effort has to be made only at the beginning; later it becomes unnecessary: eventually, in fact, it would cost a greater effort to open the eyes during prayer than to close them. The soul seems to gather up its strength and to master itself at the expense of the body, which it leaves weakened and alone: in this way it becomes stronger for the fight against it.

This may not be evident at first, if the recollection is not very profound -- for at this stage it is sometimes more so and sometimes less. At first it may cause a good deal of trouble, for the body insists on its rights, not understanding that if it refuses to admit defeat it is, as it were, cutting off its own head. But if we cultivate the habit, make the necessary effort and practise the exercises for several days, the benefits will reveal themselves, and when we begin to pray we shall realize that the bees are coming to the hive and entering it to make the honey, and all without any effort of ours. For it is the Lord's will that, in return for the time which their efforts have cost them, the soul and the will should be given this power over the senses. They will only have to make a sign to show that they wish to enter into recollection and the senses will obey and allow themselves to be recollected. Later they may come out again, but it is a great thing that they should ever have surrendered, for if they come out it is as captives and slaves and they do none of the harm that they might have done before. When the will calls them afresh they respond more quickly, until, after they have entered the soul many times, the Lord is pleased that they should remain there altogether in perfect contemplation.

What has been said should be noted with great care, for, though it seems obscure, it will be understood by anyone desirous of putting it into practice. The sea-voyage, then, can be made; and, as it is very important that we should not travel too slowly, let us just consider how we can get accustomed to these good habits. Souls who do so are more secure from many occasions of sin, and the fire of Divine love is the more readily enkindled in them; for they are so near that fire that, however little the blaze has been fanned with the understanding, any small spark that flies out at them will cause them to burst into flame. When no hindrance comes to it from outside, the soul remains alone with its God and is thoroughly prepared to become enkindled.

And now let us imagine that we have within us a palace of priceless worth, built entirely of gold and precious stones -- a palace, in short, fit for so great a Lord. Imagine that it is partly your doing that this palace should be what it is -- and this is really true, for there is no building so beautiful as a soul that is pure and full of virtues, and, the greater these virtues are, the more brilliantly do the stones shine. Imagine that within the palace dwells this great King, Who has vouchsafed to become your Father and Who is seated upon a throne of supreme price -- namely, your heart.

At first you will think this irrelevant -- I mean the use of this figure to explain my point -- but it may prove very useful, especially to persons like yourselves. For, as we women are not learned or fine-witted, we need all these things to help us realize that we actually have something within us incomparably more precious than anything we see outside. Do not let us suppose that the interior of the soul is empty; God grant that only women may be so thoughtless as to suppose that. If we took care always to remember what a Guest we have within us, I think it would be impossible for us to abandon ourselves to vanities and things of the world, for we should see how worthless they are by comparison with those which we have within us. What does an animal do beyond satisfying his hunger by seizing whatever attracts him when he sees it? There should surely be a great difference between the brute beasts and ourselves, as we have such a Father.

Perhaps you will laugh at me and say that this is obvious enough; and you will be right, though it was some time before I came to see it. I knew perfectly well that I had a soul, but I did not understand what that soul merited, or Who dwelt within it, until I closed my eyes to the vanities of this world in order to see it. I think, if I had understood then, as I do now, how this great King really dwells within this little palace of my soul, I should not have left Him alone so often, but should have stayed with Him and never have allowed His dwelling-place to get so dirty. How wonderful it is that He Whose greatness could fill a thousand worlds, and very many more, should confine Himself within so small a space, just as He was pleased to dwell within the womb of His most holy Mother! Being the Lord, He has, of course, perfect freedom, and, as He loves us, He fashions Himself to our measure.

When a soul sets out upon this path, He does not reveal Himself to it, lest it should feel dismayed at seeing that its littleness can contain such greatness; but gradually He enlarges it to the extent requisite for what He has to set within it. It is for this reason that I say He has perfect freedom, since He has power to make the whole of this palace great. The important point is that we should be absolutely resolved to give it to Him for His own and should empty it so that He may take out and put in just what He likes, as He would with something of His own. His Majesty is right in demanding this; let us not deny it to Him. And, as He refuses to force our will, He takes what we give Him but does not give Himself wholly until He sees that we are giving ourselves wholly to Him. This is certain, and, as it is of such importance, I often remind you of it. Nor does He work within the soul as He does when it is wholly His and keeps nothing back. I do not see how He can do so, since He likes everything to be done in order. If we fill the palace with vulgar people and all kinds of junk, how can the Lord and His Court occupy it? When such a crowd is there it would be a great thing if He were to remain for even a short time.

Do you suppose, daughters, that He is alone when He comes to us? Do you not see that His most holy Son says: "Who art in the Heavens"? Surely such a King would not be abandoned by His courtiers. They stay with Him and pray to Him on our behalf and for our welfare, for they are full of charity. Do not imagine that Heaven is like this earth, where, if a lord or prelate shows anyone favours, whether for some particular reason or simply because he likes him, people at once become envious, and, though the poor man has done nothing to them, he is maliciously treated, so that his favours cost him dear.