The Life of St. Teresa of Jesus

(1515-1582)

 

Chapter 1

    Describes how the Lord began to awaken her soul in childhood to a love of virtue and what a help it is in this respect to have good parents.

    If I had not been so wicked it would have been a help to me that I had parents who were virtuous and feared God, and also that the Lord granted me His favour to make me good. My father[59] was fond of reading good books and had some in Spanish so that his children might read them too. These books, together with the care which my mother took to make us say our prayers and to lead us to be devoted to Our Lady and to certain saints, began to awaken good desires in me when I was, I suppose, about six or seven years old. It was a help to me that I never saw my parents inclined to anything but virtue. They themselves had many virtues. My father was a man of great charity towards the poor, who was good to the sick and also to his servants -- so much so that he could never be brought to keep slaves, because of his compassion for them. On one occasion, when he had a slave of a brother of his in the house,[60] he was as good to her as to his own children. He used to say that it caused him intolerable distress that she was not free. He was strictly truthful: nobody ever heard him swear or speak evil. He was a man of the most rigid chastity.

    My mother, too, was a very virtuous woman, who endured a life of great infirmity: she was also particularly chaste. Though extremely beautiful, she was never known to give any reason for supposing that she made the slightest account of her beauty; and, though she died at thirty-three, her dress was already that of a person advanced in years. She was a very tranquil woman, of great intelligence. Throughout her life she endured great trials and her death was most Christian.[61]

    We were three sisters and nine brothers: all of them, by the goodness of God, resembled their parents in virtue, except myself, though I was my father's favourite. And, before I began to offend God, I think there was some reason for this, for it grieves me whenever I remember what good inclinations the Lord had given me and how little I profited by them. My brothers and sisters never hindered me from serving God in any way.

    I had one brother almost of my own age.[62]     It was he whom I most loved, though I had a great affection for them all, as had they for me. We used to read the lives of saints together; and, when I read of the martyrdoms suffered by saintly women for God's sake, I used to think they had purchased the fruition of God very cheaply; and I had a keen desire to die as they had done, not out of any love for God of which I was conscious, but in order to attain as quickly as possible to the fruition of the great blessings which, as I read, were laid up in Heaven. I used to discuss with this brother of mine how we could become martyrs. We agreed to go off to the country of the Moors, begging our bread for the love of God, so that they might behead us there; and, even at so tender an age, I believe the Lord had given us sufficient courage for this, if we could have found a way to do it; but our greatest hindrance seemed to be that we had a father and a mother.[63] It used to cause us great astonishment when we were told that both pain and glory would last for ever. We would spend long periods talking about this and we liked to repeat again and again, "For ever -- ever -- ever!" Through our frequent repetition of these words, it pleased the Lord that in my earliest years I should receive a lasting impression of the way of truth.

    When I saw that it was impossible for me to go to any place where they would put me to death for God's sake, we decided to become hermits, and we used to build hermitages, as well as we could, in an orchard which we had at home. We would make heaps of small stones, but they at once fell down again, so we found no way of accomplishing our desires. But even now it gives me a feeling of devotion to remember how early God granted me what I lost by my own fault. I gave alms as I could, which was but little. I tried to be alone when I said my prayers, and there were many such, in particular the rosary, to which my mother had a great devotion, and this made us devoted to them too. Whenever I played with other little girls, I used to love building convents and pretending that we were nuns; and I think I wanted to be a nun, though not so much as the other things I have described.

    I remember that, when my mother died, I was twelve years of age or a little less.[64] When I began to realize what I had lost, I went in my distress to an image of Our Lady[65] and with many tears besought her to be a mother to me. Though I did this in my simplicity, I believe it was of some avail to me; for whenever I have commended myself to this Sovereign Virgin I have been conscious of her aid; and eventually she has brought me back to herself. It grieves me now when I observe and reflect how I did not keep sincerely to the good desires which I had begun.

    O my Lord, since it seems Thou art determined on my salvation -- and may it please Thy Majesty to save me! -- and on granting me all the graces Thou hast bestowed on me already, why has it not seemed well to Thee, not for my advantage but for Thy honour, that this habitation wherein Thou hast had continually to dwell should not have become so greatly defiled? It grieves me, Lord, even to say this, since I know that the fault has been mine alone, for I believe there is nothing more Thou couldst have done, even from this early age, to make me wholly Thine. Nor, if I should feel inclined to complain of my parents, could I do so, for I saw nothing in them but every kind of good and anxiety for my welfare. But as I ceased to be a child and began to become aware of the natural graces which the Lord had given me, and which were said to be many, instead of giving Him thanks for them, as I should, I started to make use of them to offend Him. This I shall now explain.

 

Chapter 2

    Describes how these virtues were gradually lost and how important it is in childhood to associate with people of virtue.

    What I shall now describe was, I think something which began to do me great harm. I sometimes reflect how wrong it is of parents not to contrive that their children shall always, and in every way, see things which are good. My mother, as I have said, was very good herself, but, when I came to the age of reason, I copied her goodness very little, in fact hardly at all, and evil things did me a great deal of harm. She was fond of books of chivalry; and this pastime had not the ill effects on her that is had on me, because she never allowed them to interfere with her work. But we were always trying to make time to read them; and she permitted this, perhaps in order to stop herself from thinking of the great trials she suffered, and to keep her children occupied so that in other respects they should not go astray. This annoyed my father so much that we had to be careful lest he should see us reading these books. For myself, I began to make a habit of it, and this little fault which I saw in my mother began to cool my good desires and lead me to other kinds of wrongdoing. I thought there was nothing wrong in my wasting many hours, by day and by night, in this useless occupation, even though I had to hide it from my father. So excessively was I absorbed in it that I believe, unless I had a new book, I was never happy.

    I began to deck myself out and to try to attract others by my appearance, taking great trouble with my hands and hair, using perfumes and all the vanities I could get -- and there were a good many of them, for I was very fastidious. There was nothing wrong with my intentions, for I should never have wanted anyone to offend God because of me. This great and excessive fastidiousness about personal appearance, together with other practices which I thought were in no way sinful, lasted for many years: I see now how wrong they must have been. I had some cousins, who were the only people allowed to enter my father's house:[66] he was very careful about this and I wish to God that he had been careful about my cousins too. For I now see the danger of intercourse, at an age when the virtues should be beginning to grow, with persons who, though ignorant of worldly vanity, arouse a desire for the world in others. These cousins were almost exactly of my own age or a little older than I. We always went about together; they were very fond of me; and I would keep our conversation on things that amused them and listen to the stories they told about their childish escapades and crazes, which were anything but edifying. What was worse, my soul began to incline to the thing that was the cause of all its trouble.

    If I had to advise parents, I should tell them to take great care about the people with whom their children associate at such an age. Much harm may result from bad company and we are inclined by nature to follow what is worse rather than what is better. This was the case with me: I had a sister much older than myself,[67] from whom, though she was very good and chaste, I learned nothing, whereas from a relative whom we often had in the house I learned every kind of evil. This person was so frivolous in her conversation that my mother had tried very hard to prevent her from coming to the house, realizing what harm she might do me, but there were so many reasons for her coming that she was powerless. I became very fond of meeting this woman. I talked and gossiped with her frequently; she joined me in all my favourite pastimes; and she also introduced me to other pastimes and talked to me about all her conversations and vanities. Until I knew her (this was when I was about fourteen or perhaps more: by knowing her I mean becoming friendly with her and receiving her confidences) I do not think I had ever forsaken God by committing any mortal sin, or lost my fear of God, though I was much more concerned about my honour.[68] This last fear was strong enough to prevent me from forfeiting my honour altogether, and I cannot think that I would have acted differently about this for anything in the world; nor was there anyone in the world whom I loved enough to forfeit my honour for. So I might have had the strength not to sin against the honour of God, as my natural inclination led me not to go astray in anything which I thought concerned worldly honour, and I did not realize that I was forfeiting my honour in many other ways.

    I went to great extremes in my vain anxiety about this, though I took not the slightest trouble about what I must do to live a truly honourable life. All that I was seriously concerned about was that I should not be lost altogether. My father and sister were very sorry about this friendship of mine and often reproved me for it. But, as they could not prevent my friend from coming to the house, their efforts were of no avail, for when it came to doing anything wrong I was very clever. I am sometimes astonished at the harm which can be caused by bad company; if I had not experienced it I could not believe it. This is especially so when one is young, for it is then that the evil done is greatest. I wish parents would be warned by me and consider this very carefully. The result of my intercourse with this woman was to change me so much that I lost nearly all my soul's natural inclination to virtue, and was greatly influenced by her, and by another person who indulged in the same kinds of pastime.

    From this I have learned what great advantage comes from good companionship; and I am sure that if at that age I had been friendly with good people I should have remained sound in virtue. For, if at that time I had had anyone to teach me to fear God, my soul would have grown strong enough not to fall. Later, when the fear of God had entirely left me, I retained only this concern about my honour, which was a torture to me in everything that I did. When I thought that nobody would ever know, I was rash enough to do many things which were an offence both to my honour and to God.

    At first, I believe, these things did me harm. The fault, I think, was not my friend's but my own. For subsequently my own wickedness sufficed to lead me into sin, together with the servants we had, whom I found quite ready to encourage me in all kinds of wrongdoing. Perhaps, if any of them had given me good advice, I might have profited by it; but they were as much blinded by their own interests as I was by desire. And yet I never felt the inclination to do much that was wrong, for I had a natural detestation of everything immodest and preferred passing the time in good company. But, if an occasion of sin presented itself, the danger would be at hand and I should be exposing my father and brothers to it. From all this God delivered me, in such a way that, even against my own will, He seems to have contrived that I should not be lost, though this was not to come about so secretly as to prevent me from gravely damaging my reputation and arousing suspicions in my father. I could hardly have been following these vanities for three months when I was taken to a convent in the place where I lived,[69] in which children like myself, though less depraved in their habits than I, were being educated. The reason for this was so carefully concealed that only one or two of my relatives and myself were aware of it. They had waited for an occasion to arise naturally; and now, as my sister had married, and I had no mother, I should have been alone in the house if I had not gone there, which would not have been fitting.

    So excessive was my father's love for me, and so complete was the deception which I practised on him, that he could never believe all the ill of me that I deserved and thus I never fell into disgrace with him. It had not been going on for long; and, although they had some idea of what I had been doing, nothing could have been said about it with any certainty. As I had such concern for my good name,[70] I had made the greatest efforts to keep it all secret, and I had not considered that it could not be kept secret from Him Who sees all things. O my God, what harm is done in the world by forgetfulness of this and by the belief that anything can be kept secret which is done against Thee! I am sure that much wrongdoing would be avoided if we realized that our business is to be on our guard, not against men, but against displeasing Thee.

    For the first week I suffered a great deal, though not so much from being in a convent as from the suspicion that everyone knew about my vanity. For I had already become tired of the life I had been leading; and even when I offended God I never ceased to be sorely afraid of Him and I tried to make my confessions as soon as possible after falling into sin. At first I was very restless; but within a week, perhaps even earlier, I was much happier than I had been in my father's house. All the nuns were pleased with me; for the Lord had given me grace, wherever I was, to please people, and so I became a great favourite. Although at that time I had the greatest possible aversion from being a nun, I was very pleased to see nuns who were so good; for in that house they were all very good -- completely blameless in their lives, devoted to their Rule and prudent in their behaviour. Yet in spite of this the devil did not cease tempting me and my friends outside tried to unsettle me by sending me messages. As that was not allowed, it soon came to an end, and my soul then began to return to the good habits of my earlier childhood and I realized what a great favour God does to those whom He places in the company of good people. It seems as if His Majesty was trying and trying again to find a way of bringing me back to Himself. Blessed be Thou, Lord, Who for so long hast suffered me! Amen.

    If my faults had not been so numerous, there is one thing which I think might have served as an excuse for them: that my intimacy with this person was of such a kind that I thought it might end satisfactorily on her marriage;[71] and both my confessor and other persons told me that in many respects I was not offending God. There was a nun who slept with those of us who were seculars and it was through her that the Lord seems to have been pleased to begin to give me light, as I shall now explain.

 

Chapter 3

    Describes how good companionship helped to awaken desires in her and the way in which the Lord began to give her light concerning the delusion under which she had been suffering.

    As I began to enjoy the good and holy conversation of this nun, I grew to delight in listening to her, for she spoke well about God and was very discreet and holy. There was never a time, I think, when I did not delight in listening to her words. She began to tell me how she had come to be a nun through merely reading those words in the Gospel: Many are called but few chosen.[72] She used to describe to me the reward which the Lord gives to those who leave everything for His sake. This good companionship began to eradicate the habits which bad companionship had formed in me, to bring back my thoughts to desires for eternal things, and to remove some of the great dislike which I had for being a nun, and which had become deeply engrained in me. If I saw anyone weeping as she prayed, or giving evidence of any other virtues, I now greatly envied her; for my heart was so hard in this respect that, even if I read the entire narrative of the Passion, I could not shed a tear; and this distressed me.

    I remained in this convent for a year and a half, and was much the better for it. I began to say a great many vocal prayers and to get all the nuns to commend me to God and pray that He would bring me to the state in which I was to serve Him. But I was still anxious not to be a nun, for God had not as yet been pleased to give me this desire, although I was also afraid of marriage. By the end of my time there, I was much more reconciled to being a nun -- though not in that house, because of the very virtuous practices which I had come to hear that they observed and which seemed to me altogether excessive. There were a few of the younger ones who encouraged me in this feeling; if all the nuns had been of one opinion, it would have been much better for me. I also had a close friend in another convent,[73] and this gave me the idea that, if I was to be a nun, I would go only to the house where she was. I thought more about pleasures of sense and vanity than of my soul's profit. These good thoughts about being a nun came to me from time to time but they soon left me and I could not persuade myself to become one.

    At this time, though I was not careless about my own improvement, the Lord became more desirous of preparing me for the state of life which was best for me. He sent me a serious illness, which forced me to return to my father's house. When I got better, they took me to see my sister, who was living in a village.[74] She was so fond of me that, if she had had her way, I should never have left her. Her husband was also very fond of me -- at least, he showed me every kindness. This, too, I owe chiefly to the Lord, for I have always been well treated everywhere, and yet the only service I have rendered Him is to be what I am.

    On the road leading to my sister's lived one of my father's brothers,[75] a widower, who was a very shrewd man and full of virtues. Him, too, the Lord was preparing for Himself: in his old age he gave up all that he had and became a friar, and he ended his life in such a way that I believe he is now rejoicing in God. He wanted me to stay with him for some days. It was his practice to read good books in Spanish and his conversation was ordinarily about God and the vanity of the world. He made me read to him; and, although I did not much care for his books, I acted as though I did; for in the matter of pleasing others, even when I disliked doing it, I have been so excessively complacent, that in others it would have been a virtue, though in me it was a great fault because I was often very indiscreet. O God, in how many ways did His Majesty gradually prepare me for the state in which He was to be pleased to use me! In how many ways, against my own will, did He constrain me to exercise restraint upon myself![76] May He be blessed for ever. Amen.

    Though I stayed here for only a few days, such was the impression made on my heart by the words of God, both as read and as heard, and the excellence of my uncle's company, that I began to understand the truth, which I had learned as a child, that all things are nothing, and that the world is vanity and will soon pass away. I began to fear that, if I had died of my illness, I should have gone to hell; and though, even then, I could not incline my will to being a nun, I saw that this was the best and safest state, and so, little by little, I determined to force myself to embrace it.

    This conflict lasted for three months. I used to try to convince myself by using the following argument. The trials and distresses of being a nun could not be greater than those of purgatory and I had fully deserved to be in hell. It would not be a great matter to spend my life as though I were in purgatory if afterwards I were to go straight to Heaven, which was what I desired. This decision, then, to enter the religious life seems to have been inspired by servile fear more than by love. The devil suggested to me that I could not endure the trials of the religious life as I had been so delicately brought up. This suggestion I met by telling him about the trials suffered by Christ and saying that it would not be too much for me to suffer a few for His sake. I must have thought that He would help me to bear them but that I cannot remember. I had many temptations in those days.

    I had now begun to suffer from serious fainting fits, together with fever; my health has always been poor. The fact that I had now become fond of good books gave me new life. I would read the epistles of Saint Jerome;[77] and these inspired me with such courage that I determined to tell my father of my decision, which was going almost as far as taking the habit; for my word of honour meant so much to me that I doubt if any reason would have sufficed to turn me back from a thing when I had once said I would do it. He was so fond of me that I was never able to get his consent, nor did the requests of persons whom I asked to speak with him about it succeed in doing so. The most I could obtain from him was permission to do as I liked after his death. As I distrusted myself and thought I might turn back out of weakness, this course seemed an unsuitable one. So I achieved my aim in another way, as I shall now explain.

 

Chapter 4

    Describes how the Lord helped her to force herself to take the habit and tells of the numerous infirmities which His Majesty began to send her.

    During this time, when I was considering these resolutions, I had persuaded one of my brothers, by talking to him about the vanity of the world, to become a friar,[78] and we agreed to set out together, very early one morning, for the convent where that friend of mine lived of whom I was so fond. In making my final decision, I had already resolved that I would go to any other convent in which I thought I could serve God better or which my father might wish me to enter, for by now I was concerned chiefly with the good of my soul and cared nothing for my comfort. I remember -- and I really believe this is true -- that when I left my father's house my distress was so great that I do not think it will be greater when I die. It seemed to me as if every bone in my body were being wrenched asunder; for, as I had no love of God to subdue my love for my father and kinsfolk, everything was such a strain to me that, if the Lord had not helped me, no reflections of my own would have sufficed to keep me true to my purpose. But the Lord gave me courage to fight against myself and so I carried out my intention.

    When I took the habit,[79] the Lord at once showed me how great are His favours to those who use force with themselves in His service. No one realized that I had gone through all this; they all thought I had acted out of sheer desire. At the time my entrance into this new life gave me a joy so great that it has never failed me even to this day, and God converted the aridity of my soul into the deepest tenderness. Everything connected with the religious life caused me delight; and it is a fact that sometimes, when I was spending time in sweeping floors which I had previously spent on my own indulgence and adornment, and realized that I was now free from all those things, there came to me a new joy, which amazed me, for I could not understand whence it arose. Whenever I recall this, there is nothing, however hard, which I would hesitate to undertake if it were proposed to me. For I know now, by experience of many kinds, that if I strengthen my purpose by resolving to do a thing for God's sake alone, it is His will that, from the very beginning, my soul shall be afraid, so that my merit may be the greater; and if I achieve my resolve, the greater my fear has been, the greater will be my reward, and the greater, too, will be my retrospective pleasure. Even in this life His Majesty rewards such an act in ways that can be understood only by one who has enjoyed them. This I know by experience, as I have said, in many very serious matters; and so, if I were a person who had to advise others, I would never recommend anyone, when a good inspiration comes to him again and again, to hesitate to put it into practice because of fear; for, if one lives a life of detachment for God's sake alone, there is no reason to be afraid that things will turn out amiss, since He is all-powerful. May He be blessed for ever. Amen.

    O Supreme Good! O my Rest! The favours which Thou hadst given me until now should have sufficed me, since by Thy compassion and greatness I had been brought, along so many devious ways, to a state so secure and to a house in which there were so many servants of God from whom I might take example and thus learn to grow in Thy service. When I remember the way I made my profession and the great determination and satisfaction with which I made it and the betrothal that I contracted with Thee, I do not know how to proceed any farther with my story. I cannot speak of this without tears, and they ought to be tears of blood, and my heart ought to break, and even that would be showing no great sorrow for the offenses which I afterwards committed against Thee. It seems to me now that I was right not to wish for so great an honour, since I was to make such bad use of it. But Thou, my Lord, wert prepared to be offended by me for almost twenty years, during which time I made ill use of Thy favour, so that in the end I might become better. It would seem, my God, as if I had promised to break all the promises I had made Thee, although at the time that was not my intention. When I look back on these actions of mine, I do not know what my intention could have been. All this, my Spouse, reveals still more clearly the difference between Thy nature and mine. Certainly distress for my great sins is often tempered by the joy which comes to me at being the means of making known the multitude of Thy mercies.

    In whom, Lord, can they shine forth as in me, who with my evil deeds have thus obscured the great favours which Thou hadst begun to show me? Alas, my Creator! If I would make an excuse, I have none, and none is to blame but I. For, had I repaid Thee any part of the love which Thou hadst begun to show me, I could have bestowed it on none but Thyself; and had I but done this, everything would have been set right. But as I have not deserved this, nor had such good fortune, may Thy mercy, Lord, be availing for me.

    The change in my life, and in my diet, affected my health; and, though my happiness was great, it was not sufficient to cure me. My fainting fits began to increase in number and I suffered so much from heart trouble that everyone who saw me was alarmed. I also had many other ailments. I spent my first year, therefore, in a very poor state of health, though I do not think I offended God very much during that time. My condition became so serious -- for I hardly ever seemed to be fully conscious, and sometimes I lost consciousness altogether -- that my father made great efforts to find me a cure. As our own doctors could suggest none, he arranged for me to be taken to a place where they had a great reputation for curing other kinds of illness and said they could also cure mine This friend whom I have spoken of as being in the house, and who was one of the seniors among the sisters, went with me. In the house where I was a nun, we did not have to make a vow of enclosure. I was there for nearly a year, and during three months of that time I suffered the greatest tortures from the drastic remedies which they applied to me. I do not know how I managed to endure them; and in fact, though I did endure them, my constitution was unable to stand them, as I shall explain. My treatment was to commence at the beginning of the summer and I had left the convent when the winter began. All the intervening time I spent in the house of the sister whom I referred to above as living in a village, waiting for the month of April, which was near at hand, so that I should not have to go and come back again.[80]

    On the way there, I stopped at the house of this uncle of mine, which, as I have said, was on the road, and he gave me a book called Third Alphabet, which treats of the Prayer of Recollection.[81] During this first year I had been reading good books (I no longer wanted to read any others, for I now realized what harm they had done me) but I did not know how to practise prayer, or how to recollect myself, and so I was delighted with the book and determined to follow that way of prayer with all my might. As by now the Lord had granted me the gift of tears, and I liked reading, I began to spend periods in solitude, to go frequently to confession and to start upon the way of prayer with this book for my guide. For I found no other guide (no confessor, I mean) who understood me, though I sought one for fully twenty years subsequently to the time I am speaking of. This did me great harm, as I had frequent relapses, and might have been completely lost; a guide would at least have helped me to escape when I found myself running the risk of offending God.

    In these early days His Majesty began to grant me so many favours that at the end of this entire period of solitude, which lasted for almost nine months, although I was not so free from offending God as the book said one should be, I passed over that, for such great care seemed to me almost impossible. I was particular about not committing mortal sin -- and would to God I had always been so! But about venial sins I troubled very little and it was this which brought about my fall. Still, the Lord began to be so gracious to me on this way of prayer that He granted me the favour of leading me to the Prayer of Quiet, and occasionally even to Union, though I did not understand what either of these was, or how highly they were to be valued. Had I understood this I think it would have been a great blessing. It is true that my experience of Union lasted only a short time; I am not sure that it can have been for as long as an Ave Maria; but the results of it were so considerable, and lasted for so long that, although at this time I was not twenty years old,[82] I seemed to have trampled the world beneath my feet, and I remember that I used to pity those who still clung to it, even in things that were lawful. I used to try to think of Jesus Christ, our Good and our Lord, as present within me, and it was in this way that I prayed. If I thought about any incident in His life, I would imagine it inwardly, though I liked principally to read good books, and this constituted the whole of my recreation. For God had not given me talents for reasoning with the understanding or for making good use of the imagination: my imagination is so poor that, even when I thought about the Lord's Humanity, or tried to imagine it to myself, as I was in the habit of doing, I never succeeded. And although, if they persevere, people may attain more quickly to contemplation by following this method of not labouring with the understanding, it is a very troublesome and painful process. For if the will has nothing to employ it and love has no present object with which to busy itself, the soul finds itself without either support or occupation, its solitude and aridity cause it great distress and its thoughts involve it in the severest conflict.

    People in this condition need greater purity of conscience than those who can labour with the understanding. For anyone meditating on the nature of the world, on his duties to God, on God's great sufferings and on what he himself is giving to Him Who loves him, will find in his meditations instructions for defending himself against his thoughts and against perils and occasions of sin. Anyone unable to make use of this method is in much greater danger and should occupy himself frequently in reading, since he cannot find instruction in any other way. And inability to do this is so very painful that, if the master who is directing him forbids him to read and thus find help for recollection, reading is none the less necessary for him, however little it may be, as a substitute for the mental prayer which he is unable to practise. I mean that if he is compelled to spend a great deal of time in prayer without this aid it will be impossible for him to persist in it for long, and if he does so it will endanger his health, since it is a very painful process.

    I believe now that it was through the Lord's good providence that I found no one to teach me; for, had I done so, it would have been impossible, I think, for me to persevere during the eighteen years for which I had to bear this trial and these great aridities, due, as I say, to my being unable to meditate. During all these years, except after communicating, I never dared begin to pray without a book; my soul was as much afraid to engage in prayer without one as if it were having to go and fight against a host of enemies. With this help, which was a companionship to me and a shield with which I could parry the blows of my many thoughts, I felt comforted. For it was not usual with me to suffer from aridity: this only came when I had no book, whereupon my soul would at once become disturbed and my thoughts would begin to wander. As soon as I started to read they began to collect themselves and the book acted like a bait to my soul. Often the mere fact that I had it by me was sufficient. Sometimes I read a little, sometimes a great deal, according to the favour which the Lord showed me. It seemed to me, in these early stages of which I am speaking, that, provided I had books and could be alone, there was no risk of my being deprived of that great blessing; and I believe that, by the help of God, this would have been the case if at the beginning I had had a master or some other person to advise me how to flee from occasions of sin, and, if I fell before them, to get me quickly free from them. If at that time the devil had attacked me openly, I believe I should never in any way have begun to sin grievously again. But he was so subtle, and I was so weak, that all my resolutions were of little profit to me, though, in the days when I served God, they became very profitable indeed, in that they enabled me to bear the terrible infirmities which came to me with the great patience given me by His Majesty.

    I have often reflected with amazement upon God's great goodness and my soul has delighted in the thought of His great magnificence and mercy. May He be blessed for all this, for it has become clear to me that, even in this life, He has not failed to reward me for any of my good desires. However wretched and imperfect my good works have been, this Lord of mine has been improving them, perfecting them and making them of greater worth, and yet hiding my evil deeds and my sins as soon as they have been committed. He has even allowed the eyes of those who have seen them to be blind to them and He blots them from their memory. He gilds my faults and makes some virtue of mine to shine forth in splendour; yet it was He Himself Who gave it me and almost forced me to possess it.

    I will now return and do what I have been commanded. I repeat that, if I had to describe in detail the way in which the Lord dealt with me in these early days, I should need much more intelligence than I have so as to be able to appreciate what I owe to Him, together with my own ingratitude and wickedness, all of which I have forgotten. May He be for ever blessed, Who has endured me for so long. Amen.

 

Chapter 5

    Continues to tell of the grievous infirmities which she suffered and of the patience given her by the Lord, and of how He brings good out of evil, as will be seen from an incident which happened to her in the place where she went for treatment.

    I forgot to tell how, in the year of my novitiate, I suffered long periods of unrest about things which in themselves were of little importance. I was very often blamed when the fault was not mine. This I bore very imperfectly, and with great distress of mind, although I was able to endure it all because of my great satisfaction at being a nun. When they saw me endeavouring to be alone and sometimes weeping for my sins, they thought that I was discontented and said so. I was fond of everything to do with the religious life but I could not bear anything which seemed to make me ridiculous. I delighted in being thought well of; I was particular about everything I did; and all this I thought was a virtue, though that cannot serve me as an excuse, because I knew how to get pleasure for myself out of everything and so my wrongdoing cannot be excused by ignorance. Some excuse may be found in the imperfect organization of the convent. But I, in my wickedness, followed what I knew to be wrong and neglected what was good.

    At that time there was a nun who was afflicted by a most serious and painful illness: she was suffering from open sores in the stomach, which had been caused by obstructions, and these forced her to reject all her food. Of this illness she soon died. I saw that all the nuns were afraid of it but for my own part I had only great envy of her patience. I begged God that He would send me any illness He pleased if only He would make me as patient as she. I do not think I was in the least afraid of being ill, for I was so anxious to win eternal blessings that I was resolved to win them by any means whatsoever. And I am surprised at this; for, although I had not then, I think, such love for God as I have had since I began to pray, I had light enough to realize how trivial is the value of all things that pass away and how great is the worth of blessings which can be gained by despising them, for these are eternal. Well, His Majesty heard my prayer; for, before two years had passed, I myself had an illness which, though not of the same kind, was, I think, no less painful and troublesome. And this I suffered for three years, as I shall now relate.

    When the time had come which I was awaiting in the place where, as I said, I was staying with my sister before undergoing my treatment, I was taken away, with the greatest solicitude for my comfort, by my father and sister and that nun who was my friend and had accompanied me when I had first left the convent because she loved me so dearly. It was now that the devil began to unsettle my soul, although God turned this into a great blessing. There was a priest[83] who lived in the place where I had gone for the treatment: he was a man of really good family and great intelligence, and also of some learning, though not a great deal. I began to make my confessions to him, for I have always been attracted by learning, though confessors with only a little of it have done my soul great harm, and I have not always found men who had as much of it as I should have liked. I have discovered by experience that if they are virtuous and lead holy lives it is better they should have none at all than only a little; for then they do not trust themselves (nor would I myself trust them) unless they have first consulted those who are really learned; but a truly learned man has never led me astray. Not that these others can have meant to lead me astray: it is simply that they have known no better. I had supposed that they did and that my only obligation was to believe them, as they spoke to me in a very broad-minded way and gave me a great deal of freedom: if they had been strict, I am so wicked that I should have looked for others. What in reality was venial sin, they would tell me was no sin at all; and the most grievous of mortal sins was to them only venial. This did me such harm that it is not surprising if I speak of it here to warn others against so great an evil, for I see clearly that in God's sight I have no excuse; the fact that the things I did were themselves not good should have been sufficient to keep me from doing them. I believe God permitted these confessors to be mistaken and lead me astray because of my own sins. I myself led many others astray by repeating to them what had been told me. I continued in this state of blindness, I believe, for more than seventeen years, until a Dominican Father,[84] who was a very learned man, undeceived me about certain things, and the Fathers of the Company of Jesus[85] made me very much afraid about my whole position by representing to me the gravity of these unsound principles, as I shall explain later.

    After I had begun to make my confessions to this priest of whom I am speaking, he took an extreme liking to me, for at that time I had little to confess by comparison with what I had later -- I had not really had much ever since I became a nun. There was nothing wrong in his affection for me, but it ceased to be good because there was too much of it. He realized that nothing whatever would induce me to commit any grave offence against God and he assured me that it was the same with him, and so we talked together a good deal. But at that time, full of love for God as I was, my greatest delight in conversation was to speak about Him; and, as I was such a child, this caused him confusion, and, out of the great affection that he had for me, he began to tell me about his unhappy condition. It was no small matter: for nearly seven years he had been in a most perilous state because of his affection for a woman in that very place, with whom he had had a good deal to do. Nevertheless, he continued saying Mass. The fact that he had lost his honour and his good name was quite well known, yet no one dared to reprove him for it. I was sorry for him because I liked him very much: at that time I was so frivolous and blind that I thought it a virtue to be grateful and loyal to anyone who liked me. Cursed be such loyalty when it goes so far that it militates against loyalty to God! This is a bewildering folly common in the world and it certainly bewilders me. For we owe to God all the good that men show us, yet we consider it a virtue not to break off friendships with men even if they cause us to act contrarily to His will. O blindness of the world! May it please Thee, Lord, that I may be completely lacking in gratitude to the whole world provided that in no respect I lack gratitude to Thee. But exactly the reverse has been true of me, because of my sins.

    I got to know more about this priest by making enquiries of members of his household. I then realized what great trouble the poor man had got himself into and found that it was not altogether his own fault. For the unhappy woman had cast a spell over him, giving him a little copper figure and begging him, for love of her, to wear it round his neck, and no one had been able to persuade him to take it off. Now, with regard to this particular incident of the spell, I do not believe there is the least truth in it. But I will relate what I saw, in order to warn men to be on their guard against women who try to do such things to them. Let them be sure that, if women (who are more bound to lead chaste lives even than men) lose all shame in the sight of God, there is nothing whatever in which they can be trusted. In order to obtain the pleasure of following their own will and an affection inspired in them by the devil, they will stop at nothing. Wicked as I have been, I have never fallen into any sin of this kind, nor have I ever tried to do wrong in this way; and, even if I could have done so, I should never have wanted to force anyone's affection in my favour, for the Lord has kept me from this. If He had forsaken me, however, I should have done wrong in this respect, as I have done in others, for I am in no way to be trusted.

    When I heard about this spell I began to show the priest greater affection. My intentions here were good, but my action was wrong, for one must never do the smallest thing that is wrong in order to do good, however great. As a rule, I used to speak to him about God. This must have done something to help him, although I believe his liking for me did more; for, in order to please me, he gave me the little figure, which I at once got someone to throw into a river. When he had done this, he became like a man awakening from a deep sleep and he began to recall everything that he had been doing during those years. He was amazed at himself and grieved at his lost condition and he began to hate the woman who had led him to it. Our Lady must have been a great help to him, for he was most devoted to her Conception and he used to keep the day commemorating it as a great festival. In the end, he gave up seeing the woman, and never wearied of giving thanks to God for having granted him light. Exactly a year from the day when I first saw him he died. He had been active in God's service and I never thought there was anything wrong in the great affection that he had for me, although it might have been purer. There were also occasions when, if he had not had recourse to the presence of God, he might have committed the gravest offenses. As I have said, I would not at that time have done anything which I believed to be a mortal sin. And I think his realization that that was so increased his affection for me; for I believe all men must have greater affection for women when they see them inclined to virtue. Even in order to obtain their earthly desires, women can get more from men in this way, as I shall explain later. I am convinced that that priest is in the way of salvation. He died very devoutly and completely delivered from that occasion of sin. It seems that the Lord's will was that he should be saved by these means.

    I remained in that place for three months, suffering the greatest trials, for the treatment was more drastic than my constitution could stand. At the end of two months, the severity of the remedies had almost ended my life, and the pain in my heart, which I had gone there to get treated, was much worse; sometimes I felt as if sharp teeth had hold of me, and so severe was the pain they caused that it was feared I was going mad. My strength suffered a grave decline, for I could take nothing but liquid, had a great distaste for food, was in a continual fever, and became so wasted away that, after they had given me purgatives daily for almost a month, I was, as it were, so shrivelled up that my nerves began to shrink. These symptoms were accompanied by intolerable pain which gave me no rest by night or by day. Altogether I was in a state of great misery.

    Seeing that I had gained nothing here, my father took me away and once again called in the doctors. They all gave me up, saying that, quite apart from everything else, I was consumptive. This troubled me very little: it was the pains that distressed me, for they racked me from head to foot and never ceased. Nervous pains, as the doctors said, are intolerable, and, as all my nerves had shrunk, this would indeed have been terrible torture if it had not all been due to my own fault. I could not have been in this serious state for more than three months: it seemed impossible that so many ills could all be endured at the same time. I am astonished at myself now and consider the patience which His Majesty gave me to have been a great favour from the Lord, for, as could clearly be seen, it was from Him that it came. It was a great help to my patience that I had read the story of Job in the Morals of St. Gregory,[86] for the Lord seems to have used this for preparing me to suffer. It was also a help that I had begun the practice of prayer, so that I could bear everything with great resignation. All my conversation was with God. I had continually in mind these words of Job, which I used to repeat: Since we have received good things at the hand of the Lord, why shall we not suffer evil things?[87] This seemed to give me strength.

    And now the August festival of Our Lady came round: I had been in torment ever since April, though the last three months were the worst. I hastened to go to confession, for I was always very fond of frequent confession. They thought that this was due to fear of death, and, in order that I should not be distressed, my father forbade me to go. Oh, what an excess of human love! Though my father was so good a Catholic and so wise -- for he was extremely wise and so was not acting through ignorance -- he might have done me great harm. That night I had a fit, which left me unconscious for nearly four days.[88] During that time they gave me the Sacrament of Unction, and from hour to hour, from moment to moment, thought I was dying; they did nothing but repeat the Creed to me, as though I could have understood any of it. There must have been times when they were sure I was dead, for afterwards I actually found some wax on my eyelids.

    My father was in great distress because he had not allowed me to go to confession. Many cries and prayers were made for me to God. Blessed be He Who was pleased to hear them! For a day and a half there was an open grave in my convent, where they were awaiting my body, and in one of the monasteries of our Order, some way from here, they had performed the rites for the dead. But it pleased the Lord that I should return to consciousness. I wished at once to go to confession. I communicated with many tears; but they were not, I think, tears of sorrow and distress due only to my having offended God, which might have sufficed to save me, if there had not been sufficient excuse for me in the way I was misled by those who had told me that certain things were not mortal sins which I have since seen clearly were so. My sufferings were so intolerable that I hardly had the power to think, though I believe my confession was complete as to all the ways in which I was conscious of having offended God. There is one grace, among others, which His Majesty has granted me: never since I began to communicate have I failed to confess anything which I thought to be a sin, even if only a venial one. But I think that without doubt, if I had died then, my salvation would have been very uncertain, because my confessors, on the one hand, were so unlearned, and because I, on the other, was so wicked, and for many other reasons.

    The fact is, when I come to this point, and realize how the Lord seems to have raised me from the dead I am so amazed that inwardly I am almost trembling. It would be well, O my soul, if thou wouldst look at the danger from which the Lord has delivered thee, so that if thou didst not cease to offend Him through love, thou shouldst do so through fear. He might have slain thee on any of a thousand other occasions and in a more perilous state still. I do not believe I am straying far from the truth when I say "a thousand", though I may be reproved by him who has commanded me to be temperate in recounting my sins, which I have presented in a light only too favourable. I beg him, for the love of God, to excuse none of my faults, for they only reveal the magnificence of God and His long-suffering to the soul. May He be blessed for ever. And may it please His Majesty that I be utterly consumed rather than cease to love Him.

 

Chapter 6

    Describes all that she owed to the Lord for granting her resignation in such great trials; and how she took the glorious Saint Joseph for her mediator and advocate; and the great profit that this brought her.

    After this fit, which lasted for four days, I was in such a state that only the Lord can know what intolerable sufferings I experienced. My tongue was bitten to pieces; nothing had passed my lips; and because of this and of my great weakness my throat was choking me so that I could not even take water. All my bones seemed to be out of joint and there was a terrible confusion in my head. As a result of the torments I had suffered during these days, I was all doubled up, like a ball, and no more able to move arm, foot, hand or head than if I had been dead, unless others moved them for me. I could move, I think, only one finger of my right hand. It was impossible to let anyone come to see me, for I was in such a state of distress that I could not endure it. They used to move me in a sheet, one taking one end and another the other. This lasted until Easter Sunday.[89] My only alleviation was that, if no one came near me, my pains often ceased; and when I had rested a little I used to think I was getting well. For I was afraid my patience would fail me; so I was very glad when I found myself without such sharp and constant pains, although I could hardly endure the terrible cold fits of quartan ague, from which I still suffered and which were very severe. I still had a dreadful distaste for food.

    I was now so eager to return to the convent that they had me taken there. So, instead of the dead body they had expected, the nuns received a living soul; though the body was worse than dead and distressing to behold. My extreme weakness cannot be described, for by this time I was nothing but bones. As I have said, I remained in this condition for more than eight months, and my paralysis, though it kept improving, continued for nearly three years. When I began to get about on my hands and knees, I praised God. All this I bore with great resignation, and, except at the beginning, with great joy; for none of it could compare with the pains and torments which I had suffered at first. I was quite resigned to the will of God, even if He had left me in this condition for ever. My great yearning, I think, was to get well so that I might be alone when I prayed, as I had been taught to be -- there was no possibility of this in the infirmary. I made my confession very frequently, and talked a great deal about God, in such a way that all were edified and astonished at the patience which the Lord gave me; for if it had not come from His Majesty's hand it would have seemed impossible to be able to endure such great sufferings with such great joy.

    It was a wonderful thing for me to have received the grace which God had granted me through prayer, for this made me realize what it was to love Him. After a short time I found these virtues were renewed within me, although not in great strength, for they were not sufficient to uphold me in righteousness. I never spoke ill of anyone in the slightest degree, for my usual practice was to avoid all evil-speaking. I used to remind myself that I must not wish or say anything about anyone which I should not like to be said of me. I was extremely particular about observing this rule on all possible occasions, although I was not so perfect as not to fail now and then when faced with difficult situations. Still, that was my usual habit; and those who were with me and had to do with me were so much struck by it that they made it a habit too. It came to be realized that in my presence people could turn their backs to me and yet be quite safe; and so, too, they were with my friends and kinsfolk and those who learned from me. But in other respects I shall have to give a strict account to God for the bad example which I set them. May it please His Majesty to forgive me, for I have been the cause of much wrongdoing, though my intentions were not so harmful as were the actions which resulted from them.

    My desire for solitude continued and I was fond of speaking and conversing about God; if I found anyone with whom I could do so, it gave me more joy and recreation than indulgence in any of the refinements (which are really coarsenesses) of the conversation of the world. I communicated and confessed very much more frequently -- and this by my own wish; I loved reading good books; I was most sincerely penitent at having offended God; and I remember that often I dared not pray because I was afraid of the very deep distress which I should feel at having offended Him, and which was like a severe punishment. This continued to grow upon me and became such a torment that I do not know with what I can compare it. And its being greater or less had nothing to do with any fear of mine, for it would come when I thought of the favours which the Lord was giving me in prayer, and of all that I owed Him, and when I saw how ill I was requiting Him. I could not bear it; and I would grow very angry with myself at shedding so many tears for my faults, when I saw how little I improved and how neither my resolutions nor the trouble I took were sufficient to keep me from falling again when an occasion presented itself. My tears seemed to me deceptive and my faults the greater because I was conscious of the great favour which the Lord bestowed upon me in granting me these tears and this great repentance. I used to try to make my confession as soon as possible after I had fallen; and, I think, did all I could to return to grace. The whole trouble lay in my not cutting off the occasions of sin at the root, and in the scant help given me by my confessors. For, if they had told me how dangerous was the path I was taking and how incumbent upon me it was not to indulge in these conversations, I feel quite sure I could never have endured remaining in mortal sin for even a day with the knowledge that I was doing so. All these tokens of the fear of God came to me in prayer. The chief of them was that my fear was always swallowed up[90] in love, for I never thought about punishment. All the time I was so ill, I kept a strict watch over my conscience with respect to mortal sin. O God, how I longed for health that I might serve Thee better! And that was the cause of all my wrongdoing.

    For when I found that, while still so young, I was so seriously paralysed, and that earthly doctors had been unable to cure me, I resolved to seek a cure from heavenly doctors, for, though I bore my sickness with great joy, I none the less desired to be well again. I often reflected that, if I were to grow well and then to incur damnation, it would be better for me to remain as I was; but still I believed that I should serve God much better if I recovered my health. That is the mistake we make: we do not leave ourselves entirely in the Lord's hands; yet He knows best what is good for us.

    I began by having Masses said for me, and prayers which had been fully approved; for I was never fond of other kinds of devotion which some people practise -- especially women -- together with ceremonies which I could never endure, but for which they have a great affection. Since then it has been explained to me that such things are unseemly and superstitious. I took for my advocate and lord the glorious Saint Joseph and commended myself earnestly to him; and I found that this my father and lord delivered me both from this trouble and also from other and greater troubles concerning my honour[91] and the loss of my soul, and that he gave me greater blessings than I could ask of him. I do not remember even now that I have ever asked anything of him which he has failed to grant. I am astonished at the great favours which God has bestowed on me through this blessed saint, and at the perils from which He has freed me, both in body and in soul. To other saints the Lord seems to have given grace to succour us in some of our necessities but of this glorious saint my experience is that he succours us in them all and that the Lord wishes to teach us that as He was Himself subject to him on earth (for, being His guardian and being called His father, he could command Him) just so in Heaven He still does all that he asks. This has also been the experience of other persons whom I have advised to commend themselves to him; and even to-day there are many who have great devotion to him through having newly experienced this truth.

    I used to try to keep his feast with the greatest possible solemnity[92]; but, though my intentions were good, I would observe it with more vanity than spirituality, for I always wanted things to be done very meticulously and well. I had this unfortunate characteristic that, if the Lord gave me grace to do anything good, the way I did it was full of imperfections and extremely faulty. I was very assiduous and skilful in wrongdoing and in my meticulousness and vanity. May the Lord forgive me. I wish I could persuade everyone to be devoted to this glorious saint, for I have great experience of the blessings which he can obtain from God. I have never known anyone to be truly devoted to him and render him particular services who did not notably advance in virtue, for he gives very real help to souls who commend themselves to him. For some years now, I think, I have made some request of him every year on his festival and I have always had it granted. If my petition is in any way ill directed, he directs it aright for my greater good.

    If I were a person writing with authority, I would gladly describe, at greater length and in the minutest detail, the favours which this glorious saint has granted to me and to others. But in order not to do more than I have been commanded I shall have to write about many things briefly, much more so than I should wish, and at unnecessarily great length about others: in short, I must act like one who has little discretion in all that is good. I only beg, for the love of God, that anyone who does not believe me will put what I say to the test, and he will see by experience what great advantages come from his commending himself to this glorious patriarch and having devotion to him. Those who practise prayer should have a special affection for him always. I do not know how anyone can think of the Queen of the Angels, during the time that she suffered so much with the Child Jesus, without giving thanks to Saint Joseph for the way he helped them. If anyone cannot find a master to teach him how to pray, let him take this glorious saint as his master and he will not go astray. May the Lord grant that I have not erred in venturing to speak of him; for though I make public acknowledgment of my devotion to him, in serving and imitating him I have always failed. He was true to his own nature when he cured my paralysis and gave me the power to rise and walk; and I am following my own nature in using this favour so ill.

    Who would have said that I should fall so soon, after receiving so many favours from God, and after His Majesty had begun to grant me virtues which themselves aroused me to serve Him; after I had seen myself at death's door and in such great peril of damnation; after He had raised me up, in soul and in body, so that all who saw me were amazed to see me alive? What it is, my Lord, to have to live a life so full of perils! For here I am writing this, and it seems to me that with Thy favour and through Thy mercy I might say with Saint Paul, though not so perfectly as he: For it is not I now who live, but Thou, my Creator, livest in me.[93] For some years, so far as I can see, Thou hast held me by Thy hand, and I find I have desires and resolutions -- tested to a certain extent, during these years, in many ways, by experience -- to do nothing contrary to Thy will, however trifling it may be, though I must often have caused Thy Majesty numerous offences without knowing it. It seems to me, too, that nothing can present itself to me which I would not with great resolution undertake for love of Thee, and some of these things Thou hast helped me successfully to accomplish. I desire neither the world nor anything that is worldly, and nothing seems to give me pleasure unless it comes from Thee: everything else seems to me a heavy cross. I may well be mistaken and it may be that I have not the desire that I have described; but Thou seest, my Lord, that, so far as I can understand, I am not lying. I am afraid, and with good reason, that Thou mayest once more forsake me; for I know well how little my strength and insufficiency of virtue can achieve if Thou be not ever granting me Thy grace and helping me not to forsake Thee. May it please Thy Majesty that I be not forsaken by Thee even now, while I am thinking all this about myself. I do not know why we wish to live, when everything is so uncertain. I used to think, my Lord, that it was impossible to forsake Thee wholly; yet how many times have I forsaken Thee! I cannot but fear; for, when Thou didst withdraw from me but a little, I fell utterly to the ground. Blessed be Thou for ever! For, though I have forsaken Thee, Thou hast not so completely forsaken me as not to raise me up again by continually giving me Thy hand. Often, Lord, I would not take it, and often when Thou didst call me a second time I would not listen, as I shall now relate.

 

 

Chapter 7

    Describes how she began to lose the favours which the Lord had granted her and how evil her life became. Treats of the harm that comes to convents from laxity in the observance of the rule of enclosure.

    I began, then, to indulge in one pastime after another, in one vanity after another and in one occasion of sin after another. Into so many and such grave occasions of sin did I fall, and so far was my soul led astray by all these vanities, that I was ashamed to return to God and to approach Him in the intimate friendship which comes from prayer. This shame was increased by the fact that, as my sins grew in number, I began to lose the pleasure and joy which I had been deriving from virtuous things. I saw very clearly, my Lord, that this was failing me because I was failing Thee. The devil, beneath the guise of humility, now led me into the greatest of all possible errors. Seeing that I was so utterly lost, I began to be afraid to pray. It seemed to me better, since in my wickedness I was one of the worst people alive, to live like everyone else; to recite, vocally, the prayers that I was bound to say; and not to practise mental prayer or hold so much converse with God, since I deserved to be with the devils, and, by presenting an outward appearance of goodness, was only deceiving others. No blame for this is to be attributed to the house in which I lived, for I was clever enough to see to it that the nuns had a good opinion of me, though I did not do so deliberately, by pretending to be a good Christian, for in the matter of vainglory and hypocrisy -- glory be to God! -- I do not remember having even once offended Him, so far as I am aware. For if ever I perceived within myself the first motions of such a thing, it distressed me so much that the devil would depart confounded and I would be all the better for it; so he has very seldom tempted me much in this way. Perhaps, if God had permitted me to be tempted as severely in this respect as in others, I should have fallen here too, but so far His Majesty has kept me from this. May He be for ever blessed. In reality, therefore, I was very much troubled that they should have such a good opinion of me, as I knew what sort of person I was inwardly.

    This belief which they had that I was not so wicked was the result of their seeing me, young though I was and exposed to so many occasions of sin, withdrawing myself frequently into solitude, saying my prayers, reading a great deal, speaking about God, liking to have pictures of Him in a great many places, wanting an oratory of my own, trying to get objects of devotion for it, refraining from evil-speaking and doing other things of that kind which gave me the appearance of being virtuous. I myself was vain and liked to be well thought of in the things wont to be esteemed by the world. On account of this they gave me as much liberty as is given to the oldest nuns, and even more, and they had great confidence in me. For I did no such things as taking liberties for myself or doing anything without leave -- such as talking to people through crevices or over walls or by night -- and I do not think I could ever have brought myself to talk in such a way with anyone in the convent, for the Lord held me by His hand. It seemed to me -- for there were many things which I used to ponder deliberately and with great care -- that it would be very wrong of me to compromise the good name of so many of the sisters when I was wicked and they were good: just as though all the other things that I did had been good! In truth, though I often acted very wrongly, my faults were never so much the result of a set purpose as those others would have been.

    For that reason, I think it was a very bad thing for me not to be in a convent that was enclosed. The freedom which the sisters, who were good, might enjoy without becoming less so (for they were not obliged to live more strictly than they did as they had not taken a vow of enclosure) would certainly have led me, who am wicked, down to hell, had not the Lord, through very special favours, using means and remedies which are all His own, delivered me from this peril. It seems to me, then, that it is a very great danger for women in a convent to have such freedom: for those who want to be wicked it is not so much a remedy for their weaknesses as a step on the way to hell. But this is not to be applied to my convent, where there are so many who serve the Lord in very truth and with great perfection, so that His Majesty, in His goodness, cannot fail to help them. Nor is it one of those which are completely open, for all religious observances are kept in it: I am comparing it now with others which I know and have seen.

    This seems to me, as I say, a great pity; for, when a convent follows standards and allows recreations which belong to the world, and the obligations of the nuns are so ill understood, the Lord has perforce to call each of them individually, and not once but many times, if they are to be saved. God grant that they may not all mistake sin for virtue, as I so often did! It is very difficult to make people see this and the Lord must needs take the matter right into His own hands. Parents seem to give little thought to the placing of their daughters where they may walk in the way of salvation, but allow them to run into more danger than they would in the world; nevertheless, if they will follow my advice, they will at least consider what concerns their honour. Let them be prepared to allow them to marry far beneath their stations rather than put them into convents of this kind, unless they are very devoutly inclined -- and God grant that their inclinations may lead them into what is good! Otherwise they will do better to keep them at home; for there, if they want to be wicked, they cannot long hide their wickedness, whereas in convents it can be hidden for a very long time indeed, until, in the end, it is revealed by the Lord. They do harm not only to themselves but to everybody else; and at times the poor creatures are really not to blame, for they only do what they find others doing. Many of them are to be pitied: they wish to escape from the world, and, thinking that they are going to serve the Lord and flee from the world and its perils, they find themselves in ten worlds at once, and have no idea where to turn or how to get out of their difficulties. Youth, sensuality and the devil invite and incline them to do things which are completely worldly; and they see that these things are considered, as one might say, "all right". To me, in some ways, they resemble those unhappy heretics, who wilfully blind themselves and proclaim that what they do is good; and believe it to be so, yet without real confidence, for there is something within them which tells them they are doing wrong.

    Oh, what terrible harm, what terrible harm is wrought in religious (I am referring now as much to men as to women) when the religious life is not properly observed; when of the two paths that can be followed in a religious house -- one leading to virtue and the observance of the Rule and the other leading away from the Rule -- both are frequented almost equally! No, I am wrong: they are not frequented equally, for our sins cause the more imperfect road to be more commonly taken; being the broader, it is the more generally favoured. The way of true religion is frequented so little that, if the friar and the nun are to begin to follow their vocation truly, they need to be more afraid of the religious in their own house than of all the devils. They must observe greater caution and dissimulation when speaking of the friendship which they would have with God than in speaking of other friendships and affections promoted in religious houses by the devil. I cannot think why we should be astonished at all the evils which exist in the Church, when those who ought to be models on which all may pattern their virtues are annulling the work wrought in the religious Orders by the spirit of the saints of old. May His Divine Majesty be pleased to find a remedy for this, as He sees needful. Amen.

    Now when I began to indulge in these conversations, I did not think, seeing them to be so usual, that they would cause the harm and distraction to my soul which I found would be the case later. For I thought that, as in many convents it is such a common practice to receive visitors, I should take no more harm from it than would others whom I knew to be good. I did not realize that they were far better than I and that what was dangerous for me would not be so dangerous for others. Yet I have no doubt that the practice is never quite free from danger, if only because it is a waste of time. I was once in the company of a certain person, right at the beginning of my acquaintance with her, when the Lord was pleased to make me realize that these friendships were not good for me, and to warn me and enlighten my great blindness. Christ revealed Himself to me, in an attitude of great sternness, and showed me what there was in this that displeased Him.[94] I saw Him with the eyes of the soul more clearly than I could ever have seen Him with those of the body; and it made such an impression upon me that, although it is now more than twenty-six years ago, I seem to have Him present with me still. I was greatly astonished and upset about it and I never wanted to see that person again.

    It did me great harm not to know that it was possible to see anything otherwise than with the eyes of the body. It was the devil who encouraged me in this ignorance and made me think that anything else was impossible. He led me to believe that I had imagined it all, and that it might have been the work of the devil, and other things of that kind. I always had an idea that it was not due to my fancy but came from God. However, just because the vision did not please me, I forced myself to give the lie to my own instinct; and, as I dared not discuss it with anyone, and after a time great importunity was brought to bear on me, I entered into relations with that person once again. I was assured that there was no harm in my seeing such a person, and that by doing so I should not injure my good name[95] but rather enhance it. On subsequent occasions I got to know other people in the same way; and I spent many years in this pestilential pastime, which, whenever I was engaged in it, never seemed to me as bad as it really was, though sometimes I saw clearly that it was not good. But no one caused me as much distraction as did the person of whom I am speaking, for I was very fond of her.

    On another occasion, when I was with that same person, we saw coming towards us -- and others who were there saw this too -- something like a great toad, but crawling much more quickly than toads are wont to do. I cannot imagine how such a reptile could have come from the place in question in broad daylight; it had never happened before, and the incident made such an impression on me that I think it must have had a hidden meaning, and I have never forgotten this either. O greatness of God! With what care and compassion didst Thou warn me in every way and how little did I profit by Thy warnings!

    There was a nun in that convent, who was a relative of mine; she had been there a long time and was a great servant of God and devoted to the Rule of her Order. She, too, occasionally warned me; and not only did I disbelieve her but I was displeased with her, for I thought she was shocked without cause. I have mentioned this in order to make clear my wickedness and the great goodness of God and to show how by this great ingratitude of mine I had merited hell. I also mention it in order that, if it is the Lord's will and pleasure that it shall be read at any time by a nun, she may be warned by me. I beg all nuns, for the love of Our Lord, to flee from such pastimes as these. May His Majesty grant that some of those whom I have led astray may be set in the right path by me; I used to tell them that there was nothing wrong in this practice, and, blind that I was, reassure them about what was in reality a great danger. I would never have deliberately deceived them; but, through the bad example that I set them, as I have said, I was the cause of a great deal of wrongdoing without ever thinking I could be.

    In those early days, during my illness, and before I knew how to take care of myself, I used to have the greatest desire to be of use to others. This is a very common temptation in beginners; in my case, however, its effects were good. I was so fond of my father that I longed for him to experience the benefit which I seemed to be deriving from the practice of prayer myself, for I thought that in this life there could be nothing greater. So by indirect methods, and to the best of my ability, I began to try to get him to practise it. To this end I gave him books to read. Being very virtuous, as I have said he was, he took so well to this exercise that in five or six years (I think it must have been[96]) he had made such progress that I praised the Lord greatly and was wonderfully encouraged. He had to bear the severest trials of many different kinds and he bore them with the greatest resignation. He often came to see me, for he derived great comfort from speaking of the things of God.

    But now that I had fallen away so far, and no longer practised prayer, I could not bear him to think, as I saw he did, that I was still just as I used to be; so I had to undeceive him. For I had been a year or more without praying, thinking that to refrain from prayer was a sign of greater humility. This, as I shall afterwards explain, was the greatest temptation I had: it nearly brought about my ruin. For during the time I practised prayer, if I had offended God one day, I would recollect myself on the following days and withdraw farther from occasions of sin. When that dear good man came to visit me, it was very hard for me to see him under the false impression that I was still communing with God as I had been doing before. So I told him that I was no longer praying, without telling him the reason. I made my illnesses an excuse; for, though I had recovered from that very serious illness, I have suffered ever since from indispositions, and sometimes from grave ones, even to this day. For some time my complaints have been less troublesome, but they have by no means left me. In particular, for twenty years I suffered from morning sickness, so that I was not able to break my fast until after midday -- sometimes not until much later. Now that I go oftener to Communion, I have to bring on the sickness at night, with feathers or in some other way, before I go to bed, which is much more distressing; but if I let it take its course I feel much worse. I think I can hardly ever be free from aches and pains, and sometimes very serious ones, especially in the heart, although the trouble which I once had continually now occurs only rarely, and I have been free for quite eight years from the paralysis and the feverish complaints from which I used often to suffer. Of these troubles I now make such little account that I often rejoice in them, thinking that to some extent they are pleasing to the Lord.

    My father believed me when I told him that it was because of my health that I had ceased to pray, since he never told a lie himself, and, in view of the relations between us, there was no reason why I should have done so either. I told him, in order to make my story the more credible (for I well knew that I had no such excuse really), that it was as much as I could do to attend the choir offices. Not that this would be any sufficient reason for giving up something which needs no bodily strength, but only love and the formation of a habit; and the Lord always gives us an opportunity if we want one. I say always; for, though there may be times when we are prevented by various hindrances, and even by illness, from spending much time alone, there are plenty of others when we are in sufficiently good health to do so. And even despite illness, or other hindrances, we can still engage in true prayer, when there is love in the soul, by offering up that very impediment, remembering Him for Whom we suffer it and being resigned to it and to a thousand other things which may happen to us. It is here that love comes in; for we are not necessarily praying when we are alone, nor need we refrain from praying when we are not.

    With a little care, great blessings can be acquired at times when the Lord deprives us of our hours of prayer by sending us trials; and this I had myself found to be the case when my conscience had been good. But my father, holding the opinion of me that he did and loving me as he did, believed everything I told him and in fact was sorry for me. As he had now reached such a high state of prayer he used not to stay with me for so long, but after he had seen me would go away, saying that he was wasting his time. As I was wasting mine on other vanities, this remark made little impression upon me. There were other persons, as well as my father, whom I tried to lead into the practice of prayer. Indulging in vanities myself though I was, when I saw people who were fond of saying their prayers, I would show them how to make a meditation and help them and give them books; for ever since I began to pray, as I have said, I had this desire that others should serve God. And now that I was no longer serving the Lord according to my ability, I thought that the knowledge which His Majesty had given me ought not to be lost and wanted others to learn to serve Him through me. I say this in order to show how great was my blindness, which allowed me to do such harm to myself and yet to try to be of profit to others.

    It was at this time that my father was stricken by the illness of which he died. It lasted for some days. I went to look after him, more afflicted in soul than he in body, on account of my vanities, though, as far as I was aware, I was never in mortal sin during the whole of this wasted time of which I am speaking: if I had known myself to be so I would on no account have continued in it. I was greatly distressed by his illness and I believe I was able to return him some part of all he had done for me when I was ill myself. Distressed as I was, I forced myself into activity; and though in losing him I lost my greatest blessing and comfort, for he was always that to me, I was so determined not to let him see my grief for as long as he lived that I behaved as if I felt no grief at all. Yet so dearly did I love him that, when I saw his life was ending, I felt as if my very soul were being torn from me.

    The Lord must be praised for the death which he died, for his desire to die, for the advice which he gave us after receiving Extreme Unction, and for the way he charged us to commend him to God, to pray for mercy upon him and to serve God always, remembering how all things come to an end. He told us with tears how deeply grieved he was that he had not served God better: he would have liked to be a friar -- and by that I mean to have joined one of the strictest Orders in existence. I am quite sure that a fortnight before his death the Lord had made him realize that he would not live much longer; for down to that time, ill though he was, he had not believed he would die. But during that last fortnight, though he got much better and the doctors told him so, he took no notice of them but occupied himself in putting his soul right with God.

    His chief ailment was a most acute pain in the back, which never left him: at times it was so severe that it caused him great anguish. I said to him that, as he used to think so devoutly of the Lord carrying the Cross on His back, he must suppose His Majesty wished him to feel something of what He Himself had suffered under that trial. This comforted him so much that I do not think I ever heard him complain again. For three days he was practically unconscious; but, on the day of his death, the Lord restored his consciousness so completely that we were astonished, and he remained conscious until, half-way through the Creed, which he was repeating to himself, he died. He looked like an angel; and so he seemed to me, as one might say, both in his soul and in his disposition, for he was very good. I do not know why I have said this, unless it be to blame myself the more for my wicked life; for, after witnessing such a death and realizing what his life had been, I ought to have tried to do something to resemble such a father by growing better. His confessor, who was a Dominican[97] and a very learned man, used to say that he had not the least doubt he had gone straight to Heaven; he had been his confessor for some years and spoke highly of his purity of conscience.

    This Dominican father, who was a very good man and had a great fear of God, was of the very greatest help to me. I made my confessions to him and he took great pains to lead my soul aright and make me realize how near I was to perdition. He made me communicate once a fortnight; and gradually, as I got to know him, I began to tell him about my prayers. He told me never to leave these off, for they could not possibly do me anything but good. So I began to take them up once more (though I did not flee from occasions of sin) and I never again abandoned them. My life became full of trials, because by means of prayer I learned more and more about my faults. On the one hand, God was calling me. On the other, I was following the world. All the things of God gave me great pleasure, yet I was tied and bound to those of the world. It seemed as if I wanted to reconcile these two contradictory things, so completely opposed to one another -- the life of the spirit and the pleasures and joys and pastimes of the senses. I suffered great trials in prayer, for the spirit was not master in me, but slave. I could not, therefore, shut myself up within myself (the procedure in which consisted my whole method of prayer) without at the same time shutting in a thousand vanities. I spent many years in this way, and now I am amazed that a person could have gone on for so long without giving up either the one or the other. I know quite well that by that time it was no longer in my power to give up prayer, because He who desired me for His own in order to show me greater favours held me Himself in His hand.

    Oh, God help me! If only I could describe the occasions of sin during these years from which God delivered me, and tell how I plunged into them again and how He continually saved me from the danger of losing my entire reputation! I would show by my actions the kind of person I was; yet the Lord would hide the wrongs I did and reveal some small virtue, if I had any, and magnify it in the eyes of all, so that people invariably had a high opinion of me. For, although my vanities were sometimes crystal-clear, they would not believe them to be such when they observed other things in me which they considered good. This happened because He Who knows all things saw it to be necessary, in order that hereafter I might be given some credence when speaking of things that concern His service. His sovereign bounty regarded not my great sins but the desires which I so often had to serve Him and my grief at not having in myself the strength to turn the desires into actions.

    O Lord of my soul! How can I magnify the favours which Thou didst bestow upon me during these years? And how, at the very time when I was offending Thee most sorely, didst Thou suddenly prepare me, by the deepest repentance, to taste Thy favours and graces! In truth, my King, Thou didst choose the most delicate and grievous chastisement that I could possibly have to bear, for well didst Thou know what would cause me the greatest pain. Thou didst chastise my faults with great favours. And I do not believe I am speaking foolishly, though well might I become distraught when I recall to mind my ingratitude and wickedness. In the condition I was in at that time, it was much more painful for me, when I had fallen into grievous faults, to be given favours, than to be given punishments. A single one of these faults, I feel sure, troubled and confounded and distressed me more than many sicknesses and many other grievous trials all put together. For these last I knew that I deserved and thought that by them I was making some amends for my sins, although my sins were so numerous that everything I could do was very little. But when I find myself receiving new favours, after making so poor a return for those I have received already, I experience a kind of torture which is terrible to me, as I think it must be to all who have any knowledge or love of God. We can deduce our own unworthiness by imagining a state of real virtue. This accounts for my tears and vexation when I took stock of my own feelings, and realized that I was in such a state as to be on the point of falling again and again, though my resolutions and desires -- at that time, I mean -- were quite steadfast.

    It is a great evil for a soul beset by so many dangers to be alone. I believe, if I had had anyone with whom to discuss all this, it would have helped me not to fall again, if only because I should have been ashamed in his sight, which I was not in the sight of God. For this reason I would advise those who practise prayer, especially at first, to cultivate friendship and intercourse with others of similar interests. This is a most important thing, if only because we can help each other by our prayers, and it is all the more so because it may bring us many other benefits. Since people can find comfort in the conversation and human sympathy of ordinary friendships, even when these are not altogether good, I do not know why anyone who is beginning to love and serve God in earnest should not be allowed to discuss his joys and trials with others -- and people who practise prayer have plenty of both. For, if the friendship which such a person desires to have with His Majesty is true friendship, he need not be afraid of becoming vainglorious: as soon as the first motion of vainglory attacks him, he will repel it, and, in doing so, gain merit. I believe that anyone who discusses the subject with this in mind will profit both himself and his hearers, and will be all the wiser for it; and, without realizing he is doing so, will edify his friends.

    Anyone who could become vainglorious through discussing these matters would become equally so by hearing Mass with devotion in a place where people can see him, and by doing other things which he is obliged to do under pain of being no Christian at all: he cannot possibly refrain from doing these through fear of vainglory. This is also most important for souls which are not strengthened in virtue; they have so many enemies and friends to incite them to do what is wrong that I cannot insist upon it sufficiently. It seems to me that this scruple is an invention of the devil, who finds it extremely valuable. He uses it to persuade those who are anxious to try to love and please God to hide their good desires, while inciting others, whose wills are evilly inclined, to reveal their wrong intentions. This happens so frequently that people now seem to glory in it and the offences committed in this way against God are published openly.

    I do not know if the things I am saving are nonsense: if so, Your Reverence must erase them; if not, I beg you to help my simplicity by adding to them freely. For people trouble so little about things pertaining to the service of God that we must all back each other up[98] if those of us who serve Him are to make progress. People think it a good thing to follow the pleasures and vanities of the world and there are few who look askance at these; but if a single person begins to devote himself to God, there are so many to speak ill of him that self-defence compels him to seek the companionship of others until he is strong enough not to be depressed by suffering. Unless he does this he will find himself in continual difficulties. It must have been for this reason, I think, that some of the saints were in the habit of going into the desert. It is a kind of humility for a man not to trust himself but to believe that God will help him in dealing with those with whom he has intercourse. Charity grows when it is communicated to others and from this there result a thousand blessings. I should not dare to say this if I had not had a great deal of experience of its importance. It is true that of all who are born I am the weakest and wickedest; but I believe that anyone, however strong, who humbles himself and trusts not in himself but in someone who has experience, will lose nothing. As regards myself, I can say that, if the Lord had not revealed this truth to me and given me the means of speaking very frequently with people who practise prayer, I should have gone on rising and falling again until I fell right into hell. For I had many friends who helped me to fall; but, when it came to rising again, I found myself so completely alone that I marvel now that I did not remain where I was, and I praise the mercy of God, Who alone gave me His hand. May He be blessed for ever. Amen.

 

 

Chapter 8

    Treats of the great benefit which she derived from not entirely giving up prayer lest she should ruin her soul. Describes the excellence of prayer as a help towards regaining what one has lost. Urges all to practise it. Says what great gain it brings and how great a benefit it is, even for those who may later give it up, to spend some time on a thing which is so good.

    It is not without reason that I have dwelt upon this period of my life at such length. I know well that nobody will derive any pleasure from reading about anyone so wicked, and I sincerely hope that those who read this will hold me in abhorrence, when they see that a soul which had received such great favours could be so obstinate and ungrateful. I wish I could be allowed to describe the many occasions on which I failed God during this period through not having leaned upon this strong pillar of prayer.

    I spent nearly twenty years on that stormy sea, often falling in this way and each time rising again, but to little purpose, as I would only fall once more. My life was so far from perfection that I took hardly any notice of venial sins; as to mortal sins, although afraid of them, I was not so much so as I ought to have been; for I did not keep free from the danger of falling into them. I can testify that this is one of the most grievous kinds of life which I think can be imagined, for I had neither any joy in God nor any pleasure in the world. When I was in the midst of worldly pleasures, I was distressed by the remembrance of what I owed to God; when I was with God, I grew restless because of worldly affections. This is so grievous a conflict that I do not know how I managed to endure it for a month, much less for so many years. Nevertheless, I can see how great was the Lord's mercy to me, since, while I was still having intercourse with the world, He gave me courage to practise prayer. I say courage, because I know nothing in the world that needs more of this than to be dealing treacherously with the King and to know that He is aware of it and yet never to leave His presence. For, although we are always in the presence of God, it seems to me that those who practise prayer are specially so, because they can see all the time that He is looking at them; whereas others may be in God's presence for several days without ever remembering that He can see them.

    It is true that, during these years, there were many months -- once, I believe, there was as much as a whole year -- in which I kept myself from offending the Lord, devoted myself earnestly to prayer and took various and very careful precautions not to offend Him. As all that I have written is set down in the strictest truth, I am saying this now. But I remember little about these good days, so there can have been few of them, whereas the bad ones must have been numerous. Yet not many days would pass without my spending long periods in prayer, unless I was very ill or very busy. When I was ill, I was nearer to God; and I contrived that the persons who were around me should be near Him too and I begged the Lord that this might be so and often spoke of Him. So, not counting the year I have referred to, more than eighteen of the twenty-eight years which have gone by since I began prayer have been spent in this battle and conflict which arose from my having relations both with God and with the world. During the remaining years, of which I have still to speak, the conflict has not been light, but its causes have changed; as I believe I have been serving God and have come to know the vanity inherent in the world, everything has gone smoothly, as I shall say later.

    Now the reason why I have related all this is, as I have already said, to make evident God's mercy and my own ingratitude. Another reason is to show what great blessings God grants to a soul when He prepares it to love the practice of prayer, though it may not be as well prepared already as it should be; and how, if that soul perseveres, notwithstanding the sins, temptations and falls of a thousand kinds into which the devil leads it, the Lord, I am certain, will bring it to the harbour of salvation, just as, so far as can at present be told, He has brought me. May His Majesty grant that I may never again be lost.

    The blessings possessed by one who practises prayer -- I mean mental prayer -- have been written of by many saints and good men. Glory be to God for this! If it were not so, I should not have assurance enough (though I am not very humble) to dare to speak of it. I can say what I know by experience -- namely, that no one who has begun this practice, however many sins he may commit, should ever forsake it. For it is the means by which we may amend our lives again, and without it amendment will be very much harder. So let him not be tempted by the devil, as I was, to give it up for reasons of humility, but let him believe that the words cannot fail of Him Who says that, if we truly repent and determine not to offend Him, He will resume His former friendship with us and grant us the favours which He granted aforetime, and sometimes many more, if our repentance merits it.[99] And anyone who has not begun to pray, I beg, for love of the Lord, not to miss so great a blessing. There is no place here for fear, but only desire. For, even if a person fails to make progress, or to strive after perfection, so that he may merit the consolations and favours given to the perfect by God, yet he will gradually gain a knowledge of the road to Heaven. And if he perseveres, I hope in the mercy of God, Whom no one has ever taken for a Friend without being rewarded; and mental prayer, in my view, is nothing but friendly intercourse, and frequent solitary converse, with Him Who we know loves us. If love is to be true and friendship lasting, certain conditions are necessary: on the Lord's side we know these cannot fail, but our nature is vicious, sensual and ungrateful. You cannot therefore succeed in loving Him as much as He loves you, because it is not in your nature to do so. If, then, you do not yet love Him, you will realize how much it means to you to have His friendship and how much He loves you, and you will gladly endure the troubles which arise from being[100] so much with One Who is so different from you.

    O infinite goodness of my God! It is thus that I seem to see both myself and Thee. O Joy of the angels, how I long, when I think of this, to be wholly consumed in love for Thee! How true it is that Thou dost bear with those who cannot bear Thee to be with them! Oh, how good a Friend art Thou, my Lord! How Thou dost comfort us and suffer us and wait until our nature becomes more like Thine and meanwhile dost bear with it as it is! Thou dost remember the times when we love Thee, my Lord, and, when for a moment we repent, Thou dost forget how we have offended Thee. I have seen this clearly in my own life, and I cannot conceive, my Creator, why the whole world does not strive to draw near to Thee in this intimate friendship. Those of us who are wicked, and whose nature is not like Thine, ought to draw near to Thee so that Thou mayest make them good. They should allow Thee to be with them for at least two hours each day, even though they may not be with Thee, but are perplexed, as I was, with a thousand worldly cares and thoughts. In exchange for the effort which it costs them to desire to be in such good company (for Thou knowest, Lord, that at first this is as much as they can do and sometimes they can do no more at all) Thou dost prevent the devils from assaulting them so that each day they are able to do them less harm, and Thou givest them strength to conquer. Yea, Life of all lives, Thou slayest none of those that put their trust in Thee and desire Thee for their Friend; rather dost Thou sustain their bodily life with greater health and give life to their souls.

    I do not understand the fears of those who are afraid to begin mental prayer: I do not know what they are afraid of. The devil does well to instil fear into us so that he may do us real harm. By making me afraid he stops me from thinking of the ways in which I have offended God and of all I owe Him and of the reality of hell and of glory and of the great trials and griefs which He suffered for me. That was the whole extent of my prayer, and remained so for as long as I was subject to these perils, and it was about these things that I used to think whenever I could; and very often, over a period of several years, I was more occupied in wishing my hour of prayer were over, and in listening whenever the clock struck, than in thinking of things that were good. Again and again I would rather have done any severe penance that might have been given me than practise recollection as a preliminary to prayer. It is a fact that, either through the intolerable power of the devil's assaults or because of my own bad habits, I did not at once betake myself to prayer; and whenever I entered the oratory I used to feel so depressed that I had to summon up all my courage to make myself pray at all. (People say that I have little courage, and it is clear that God has given me much more than to most women, only I have made bad use of it.) In the end, the Lord would come to my help. Afterwards, when I had forced myself to pray, I would find that I had more tranquillity and happiness than at certain other times when I had prayed because I had wanted to.

    Now if the Lord bore for so long with such a wicked creature as I -- and it is quite clear that it was in this way that all my wrong was put right -- what other person, however wicked he may be, can have any reason for fear? For, bad though he be, he will not remain so for all the years I did after having received so many favours from the Lord. Who can possibly despair, when He bore so long with me, merely because I desired and sought out some place and time for Him to be with me -- and that often happened without my willing it because I forced myself to seek it, or rather the Lord Himself forced me? If, then, prayer is so good, and so necessary, for those who do not serve God, but offend Him, and if no one can possibly discover any harm that prayer can do him which would not be much greater if he did not practise it, why should those who serve and desire to serve God give it up? Really I cannot see any reason, unless it is that they want to endure the trials of life by adding more trials to them and to shut the door upon God so that He shall not give them the joy of prayer. I am indeed sorry for such people, for they are serving God at great cost to themselves. But when people practise prayer the Lord Himself bears the cost: in exchange for a little labour on their part, He gives them such consolation as will enable them to bear their trials.

    As I shall have a great deal to say about these consolations which the Lord gives to those who persevere in prayer, I am saying nothing here: I will only observe that prayer is the door to those great favours which He has bestowed upon me. Once the door is closed, I do not see how He will bestow them; for, though He may wish to take His delight in a soul and to give the soul delight, there is no way for Him to do so, since He must have it alone and pure, and desirous of receiving His favours. If we place numerous hindrances in His path, and do nothing to remove them, how can He come to us? And yet we wish God to grant us great favours!

    In order that it may be seen what mercy He showed me and what a great blessing it was for me that I did not give up prayer and reading, I will now describe something which it is very important should be understood -- the assaults which the devil makes upon a soul in order to conquer it for his own, and the art and the loving-kindness with which the Lord endeavours to bring it back to Himself. My readers will then be on the watch for the perils for which I was not watchful myself. And, above all, I beg them, for the love of Our Lord, and for the great love wherewith He is continually seeking to bring us back to Himself, to be on the watch for occasions of sin; for, once- we are in the midst of these, we have no cause for confidence, being attacked, as we are, by so many enemies and being so weak when it comes to defending ourselves.

    I wish I knew how to describe the captivity of my soul at that time. I fully realized that I was a prisoner, and yet I could not see how, nor could I really believe that things which my confessors did not represent as being very serious were as wrong as in my soul I felt them to be. One of these confessors, when I went to him with a scruple, told me that, even if I were experiencing high contemplation, such intercourse and such occasions of sin were not doing me any harm. This was at the end of that period, when, by the grace of God, I was withdrawing farther and farther from grave perils, though I did not altogether flee from the occasions of them. When my confessors saw that I had good desires and was spending my time in prayer, they thought I was doing a great deal. But in my heart of hearts I knew that I was not doing what I was bound to do for Him to Whom I owed so much. I regret now all that my soul suffered and the scant help it had from anyone save God, and the numerous opportunities that were given it to indulge its pastimes and pleasures by those who said that these were lawful.

    Sermons, again, caused me no small torture, for I was extremely fond of them, so that if I heard anyone preach a good, earnest sermon, I would conceive a special affection for him, without in any way trying to do so: I do not know to what this was due. A sermon rarely seemed to me so bad that I failed to listen to it with pleasure, even when others who heard it considered that the preaching was not good. If it were good, it was a very special refreshment to me. To speak of God, or to listen to others speaking of Him, hardly ever wearied me -- this, of course, after I began to practise prayer. In one way I used to find great comfort in sermons; in another, they would torture me, because they would make me realize that I was not what I ought to be, or anything approaching it. I used to beseech the Lord to help me; but I now believe I must have failed to put my whole confidence in His Majesty and to have a complete distrust in myself. I sought for a remedy, and took great trouble to find one, but I could not have realized that all our efforts are unavailing unless we completely give up having confidence in ourselves and fix it all upon God. I wanted to live, for I knew quite well that I was not living at all but battling with a shadow of death; but there was no one to give me life and I was unable to take it for myself. He Who could have given it me was right not to help me, since He had so often brought me back to Himself and I had as often left Him.

 

Chapter 9

    Describes the means by which the Lord began to awaken her soul and to give her light amid such great darkness, and to strengthen the virtues in her so that she should not offend Him.

    By this time my soul was growing weary, and, though it desired to rest the miserable habits which now enslaved it would not allow it to do so. It happened that, entering the oratory one day, I saw an image which had been procured for a certain festival that was observed in the house and had been taken there to be kept for that purpose. It represented Christ sorely wounded;[101] and so conducive was it to devotion that when I looked at it I was deeply moved to see Him thus, so well did it picture what He suffered for us. So great was my distress when I thought how ill I had repaid Him for those wounds that I felt as if my heart were breaking, and I threw myself down beside Him, shedding floods of tears and begging Him to give me strength once for all so that I might not offend Him.

    I had a great devotion to the glorious Magdalen and often thought of her conversion, especially when I communicated, for, knowing that the Lord was certainly within me then, I would place myself at His feet, thinking that my tears would not be rejected. I did not know what I was saying; but in allowing me to shed those tears He was very gracious to me, since I so soon forgot my grief; and I used to commend myself to that glorious Saint so that she might obtain pardon for me.

    But on this last occasion when I saw that image of which I am speaking, I think I must have made greater progress, because I had quite lost trust in myself and was placing all my confidence in God. I believe I told Him then that I would not rise from that spot until He had granted me what I was beseeching of Him. And I feel sure that this did me good, for from that time onward I began to improve. My method of prayer was this. As I could not reason with my mind, I would try to make pictures of Christ inwardly; and I used to think I felt better when I dwelt on those parts of His life when He was most often alone. It seemed to me that His being alone and afflicted, like a person in need, made it possible for me to approach Him. I had many simple thoughts of this kind. I was particularly attached to the prayer in the Garden, where I would go to keep Him company. I would think of the sweat and of the affliction He endured there. I wished I could have wiped that grievous sweat from His face, but I remember that I never dared to resolve to do so, for the gravity of my sins stood in the way. I used to remain with Him there for as long as my thoughts permitted it: I had many thoughts which tormented me.

    For many years, on most nights before I fell asleep, when I would commend myself to God so as to sleep well, I used to think for a little of that scene -- the prayer in the Garden -- and this even before I was a nun, for I was told that many indulgences could be gained by so doing; and I feel sure that my soul gained a great deal in this way, because I began to practise prayer without knowing what it was, and the very habitualness of the custom prevented me from abandoning it, just as I never omitted making the sign of the Cross before going to sleep.

    To return now to what I was saying about the torture caused me by my thoughts: this method of praying in which the mind makes no reflections means that the soul must either gain a great deal or lose itself -- I mean by its attention going astray.[102] If it advances, it goes a long way, because it is moved by love. But those who arrive thus far will do so only at great cost to themselves, save when the Lord is pleased to call them very speedily to the Prayer of Quiet, as He has called a few people whom I know. It is a good thing for those who follow this method to have a book at hand, so that they may quickly recollect themselves. It used also to help me to look at a field, or water, or flowers. These reminded me of the Creator -- I mean, they awakened me, helped me to recollect myself and thus served me as a book; they reminded me, too, of my ingratitude and sins. But when it came to heavenly things, or to any sublime subject, my mind was so stupid that I could never imagine them at all, until the Lord showed them to me in another way.

    I had so little ability for picturing things in my mind that if I did not actually see a thing I could not use my imagination, as other people do, who can make pictures to themselves and so become recollected. Of Christ as Man I could only think: however much I read about His beauty and however often I looked at pictures of Him, I could never form any picture of Him myself. I was like a person who is blind, or in the dark: he may be talking to someone, and know that he is with him, because he is quite sure he is there -- I mean, he understands and believes he is there -- but he cannot see him. Thus it was with me when I thought of Our Lord. It was for this reason that I was so fond of pictures. Unhappy are those who through their own fault lose this blessing! It really looks as if they do not love the Lord, for if they loved Him they would delight in looking at pictures of Him, just as they take pleasure in seeing pictures of anyone else whom they love.

    It was at this time that I was given the Confessions of Saint Augustine,103 and I think the Lord must have ordained this, for I did not ask for the book nor had I ever seen it. I have a great affection for Saint Augustine, because the convent in which I had lived before becoming a nun belonged to his Order, and also because he had been a sinner. I used to find a great deal of comfort in reading about the lives of saints who had been sinners before the Lord brought them back to Himself. As He had forgiven them I thought that He might do the same for me. There was only one thing that troubled me, and this I have already mentioned: namely that, after the Lord had once called them, they did not fall again, whereas I had fallen so often that I was distressed by it. But when I thought of His love for me, I would take heart once more, for I never doubted His mercy, though I often doubted myself.

    Oh, God help me! How amazed I am when I think how hard my heart was despite all the help I had received from Him! It really frightens me to remember how little I could do by myself and how I was so tied and bound that I could not resolve to give myself wholly to God. When I started to read the Confessions, I seemed to see myself in them and I began to commend myself often to that glorious Saint. When I got as far as his conversion and read how he heard that voice in the garden,[104] it seemed exactly as if the Lord were speaking in that way to me, or so my heart felt. I remained for a long time dissolved in tears, in great distress and affliction. Dear God, what a soul suffers and what torments it endures when it loses its freedom to be its own master! I am astonished now that I was able to live in such a state of torment. God be praised, Who gave me life to forsake such utter death!

    I believe my soul gained great strength from the Divine Majesty: He must have heard my cries and had compassion on all my tears. I began to long to spend more time with Him, and to drive away occasions of sin, for, once they had gone, I would feel a new love for His Majesty. I knew that, so far as I could tell, I loved Him, but I did not know, as I should have done, what true love of God really means. I think I had not yet quite prepared myself to want to serve Him when His Majesty began to grant me favours again. It really seems that the Lord found a way to make me desire to receive what others strive to acquire with great labour -- that is to say, during these latter years, He gave me consolations and favours. I never presumed to beg Him to give me either these things or tenderness in devotion: I only asked for grace not to offend Him and for the pardon of my grievous sins. Knowing how grievous they were, I never dared consciously to desire favours or consolations. His compassion, I think, worked in me abundantly, and in truth He showed me great mercy in allowing me to be with Him and bringing me into His presence, which I knew I should not have entered had He not so disposed it. Only once in my life -- at a time when I was suffering from great aridity -- do I remember having asked Him for consolations, and when I realized what I was doing I became so distressed that my very shame at finding myself so lacking in humility gave me what I had presumed to ask. I knew quite well that it was lawful to ask for it, but I thought it was only so for those who have done all in their power to obtain true devotion by not offending God and by being ready and determined to do all that is good. Those tears of mine, as they did not obtain for me what I desired, seemed to me effeminate and weak. But all the same I think they were of some benefit to me; for, as I say, especially after those two occasions when they caused me such compunction and such distress of heart, I began to devote myself more to prayer and to have less to do with things that were hurtful for me: these last I did not wholly abandon, but, as I say, God kept on helping me to turn from them. As His Majesty was only awaiting some preparedness on my part, His spiritual favours continually increased, in the way I shall describe. It is not usual for the Lord to give them save to those who have a greater purity of conscience.

 

Chapter 10

    Begins to describe the favours which the Lord granted her in prayer. Explains what part we ourselves can play here, and how important it is that we should understand the favours which the Lord is granting us. Asks those to whom she is sending this that the remainder of what she writes may be kept secret, since she has been commanded to describe in great detail the favours granted her by the Lord.

    I used sometimes, as I have said, to experience in an elementary form, and very fleetingly, what I shall now describe. When picturing Christ in the way I have mentioned, and sometimes even when reading, I used unexpectedly to experience a consciousness of the presence of God, of such a kind that I could not possibly doubt that He was within me or that I was wholly engulfed in Him. This was in no sense a vision: I believe it is called mystical theology. The soul is suspended in such a way that it seems to be completely outside itself. The will loves; the memory, I think, is almost lost; while the understanding, I believe, though it is not lost, does not reason -- I mean that it does not work, but is amazed at the extent of all it can understand; for God wills it to realize that it understands nothing of what His Majesty represents to it.

    Previously to this, I had experienced a tenderness in devotion, some part of which, I think, can be obtained by one's own efforts. This is a favour neither wholly of sense nor wholly of spirit, but entirely the gift of God. It seems, however, that we can do a great deal towards the obtaining of it by reflecting on our lowliness and our ingratitude to God, on the great things that He has done for us, on His Passion, with its grievous pains, and on His life, which was so full of afflictions. We can also do much by rejoicing in the contemplation of His works, His greatness, His love for us, and a great deal more. Anyone really anxious to make progress often lights upon such things as these, though he may not be going about looking for them. If to this there be added a little love, the soul is comforted, the heart melts and tears begin to flow: sometimes we seem to produce these tears by force; at other times the Lord seems to be drawing them from us and we cannot resist Him. For the trifling pains we have taken His Majesty appears to be requiting us with the great gift of the comfort which comes to a soul from seeing that it is weeping for so great a Lord; and I do not wonder at this, for it has ample reason to be comforted. For here it finds encouragement, and here it finds joy.

    The comparison which now suggests itself to me is, I think, a good one. These joys which come through prayer are something like what the joys of Heaven must be. As the souls in Heaven see no more than the Lord wills them to see, and as this is in proportion to their merits, and they realize how small their merits are, each of them is content with the place given to him, and yet there is the very greatest difference in Heaven between one kind of fruition and another -- a difference much more marked than that between different kinds of spiritual joy on earth, though this is tremendous. When a soul is in its early stages of growth and God grants it this favour, it really thinks there is nothing more left for it to desire and counts itself well recompensed for all the service it has done Him. And it has ample reason for thinking so: a single one of these tears, which, as I say, we can cause to flow almost by ourselves (though nothing whatever can be done without God), cannot, I think, be purchased with all the labours in the world, so great is the gain which it brings us. And what greater gain is there than to have some evidence that we are pleasing God? Let anyone, then, who has arrived thus far give great praise to God and recognize how much he is in His debt. For it now seems that He wants him to be a member of His household and has chosen him for His kingdom, if he does not turn back.

    Let him not trouble about certain kinds of humility, of which I propose to treat. We may think it humility not to realize that the Lord is bestowing gifts upon us. Let us understand very, very clearly, how this matter stands. God gives us these gifts for no merit of ours. Let us be grateful to His Majesty for them, for, unless we recognize that we are receiving them, we shall not be aroused to love Him. And it is a most certain thing that, if we remember all the time that we are poor, the richer we find ourselves, the greater will be the profit that comes to us and the more genuine our humility. Another mistake is for the soul to be afraid, thinking itself incapable of receiving great blessings, with the result that, when the Lord begins to grant them, it grows fearful, thinking that it is sinning through vainglory. Let us believe that, when the devil begins to tempt us about this, He Who gives us the blessings will also give us grace to realize that it is a temptation, and fortitude to resist it: I know God will do this if we walk before Him in simplicity, endeavouring to please Him alone and not men.

    It is a very evident truth that we love a person most when we have a vivid remembrance of the kind actions he has done us. If, then, it is lawful, and indeed meritorious, for us to remember that it is from God that we have our being, and that He created us from nothing, and that He preserves us, and also to remember all the other benefits of His death and of the trials which He had suffered for all of us now living long before any of us was created, why should it not be lawful for me to understand, realize and consider again and again that, though once I was wont to speak of vanities, the Lord has now granted me the desire to speak only of Himself. Here is a jewel which, when we remember that it is given us, and that indeed we already possess it, invites and constrains us to love, and all this is the blessing that comes from prayer founded on humility. What, then, will it be when we find ourselves in possession of other and more precious jewels, which some servants of God have already received, such as contempt for the world and even for themselves? It is clear that such persons must think of themselves as still more in God's debt and under still greater obligations to serve Him. We must realize that nothing of all this comes from ourselves and acknowledge the bounteousness of the Lord, Who on a soul as poor and wretched and undeserving as mine -- for whom the first of these jewels would have been enough, and more than enough -- was pleased to bestow greater riches than I could desire.

    We must seek new strength with which to serve Him, and endeavour not to be ungrateful, for that is the condition on which the Lord bestows His jewels. Unless we make good use of His treasures, and of the high estate to which He brings us, He will take these treasures back from us, and we shall be poorer than before, and His Majesty will give the jewels to some other person who can display them to advantage and to his own profit and that of others. For how can a man unaware that he is rich make good use of his riches and spend them liberally? It is impossible, I think, taking our nature into consideration, that anyone who fails to realize that he is favoured by God should have the courage necessary for doing great things. For we are so miserable and so much attracted by earthly things that only one who realizes that he holds some earnest of the joys of the next world will succeed in thoroughly abhorring and completely detaching himself from the things of this; for it is through these gifts that the Lord bestows upon us the fortitude of which our sins have deprived us. And a man is unlikely to desire the disapproval and abhorrence of all, or the other great virtues possessed by the perfect, unless he have some earnest of the love which God bears him and also a living faith. For our nature is so dead that we pursue what we see before us and so it is these very favours which awaken and strengthen faith. But it may well be that I am judging others by my wicked self, and that there may be some who need no more than the truths of the Faith to enable them to perform works of great perfection, whereas I, wretched woman, have need of everything.

    Such as these must speak for themselves. I am describing my own experiences, as I have been commanded to do; if he to whom I send this does not approve of it, he will tear it up, and he will know what is wrong with it better than I. But I beseech him, for the love of the Lord, that what I have thus far said concerning my wicked life and sins be published. I give this permission, here and now, both to him and to all my confessors, of whom he who will receive this is one. If they like, they can publish it now, during my lifetime, so that I may no longer deceive the world and those who think there is some good in me. I am speaking the absolute and literal truth when I say that, as far as I understand myself at present, this will give me great comfort. But I do not make that permission applicable to what I shall say from now onwards; if this should be shown to anyone, I do not wish it to be stated to whom it refers, whose experience it recounts or who is its author; and for that reason I do not mention myself or any one else by name. I shall write it all as well as I can, in order that my authorship may not be recognized. This I beg for the love of God. The authority of persons so learned and serious as my confessors suffices for the approval of any good thing that I may say, if the Lord gives me grace to say it, in which case it will not be mine but His; for I have no learning, nor have I led a good life, nor do I get my information from a learned man or from any other person whatsoever. Only those who have commanded me to write this[105] know that I am doing so, and at the moment they are not here. I am almost stealing the time for writing, and that with great difficulty, for it hinders me from spinning and I am living in a poor house and have numerous things to do. If the Lord had given me more ability, and a better memory, I might have profited by what I have heard or read, but I have little ability or memory of my own. If, then, I say any good thing, it will be because the Lord has been pleased, for some good purpose, that I should say it, while whatever is bad is my own work and Your Reverence will delete it. In neither case is there any advantage in giving my name. During my lifetime, of course, nothing good that I may have done ought to be talked about; and after my death there will be no point in mentioning me, for to do so would bring discredit on this good, to which no one would give credence if it were to be related of one so base and wicked as I.

    And as I think that Your Reverence, and others who are to see this, will do what, for love of the Lord, I am asking you, I am writing quite freely. In any other case, I should have great scruples about writing at all, except to confess my sins, about doing which I have none. For the rest, the very thought that I am a woman is enough to make my wings droop -- how much more, then, the thought that I am such a wicked one! So Your Reverence must take the responsibility for everything beyond the simple story of my life (since you have importuned me so earnestly to write some account of the favours which God grants me in prayer), if it be in accordance with the truths of our holy Catholic Faith; and if it be not, Your Reverence must burn it at once -- I am quite willing for you to do that. I will describe my experiences, so that, if what I write is in accordance with these truths, it may be of some use to Your Reverence; if it be not, my soul will be disillusioned, and, if I am not gaining anything myself, as I trust I am, there will at least be no gain for the devil. The Lord well knows that, as I shall say later, I have always tried to seek out those who will enlighten me.

    However clearly I may wish to describe these matters which concern prayer, they will be very obscure to anyone who has no experience of it. I shall describe certain hindrances, which, as I understand it, prevent people from making progress on this road, and also certain other sources of danger about which the Lord has taught me by experience. More recently I have discussed these things with men of great learning and persons who have led spiritual lives for many years; and they have seen that in the twenty-seven years during which I have been practising prayer, His Majesty has given me experiences, ill as I have walked and often as I have stumbled on this road, for which others need thirty-seven, or even forty-seven, in spite of having made steady progress and practised penitence and attained virtue. May His Majesty be blessed for everything, and may He, for His name's sake, make use of me. For my Lord well knows that I have no other desire than this, that He may be praised and magnified a little when it is seen that on so foul and malodorous a dunghill He has planted a garden of sweet flowers. May His Majesty grant that I may not root them up through my faults and become what I was before. This I beseech Your Reverence, for love of the Lord, to beg Him for me, for you know what I am more clearly than you have permitted me to say here.

 

Chapter 11

   Gives the reason why we do not learn to love God perfectly in a short time. Begins, by means of a comparison, to describe four degrees of prayer, concerning the first of which something is here said. This is most profitable for beginners and for those who are receiving no consolations in prayer.

    I shall now speak of those who are beginning to be the servants of love -- for this, I think, is what we become when we resolve to follow in this way of prayer Him Who so greatly loved us. So great a dignity is this that thinking of it alone brings me a strange comfort, for servile fear vanishes at once if while we are at this first stage we act as we should. O Lord of my soul and my Good! Why, when a soul has resolved to love Thee and by forsaking everything does all in its power towards that end, so that it may the better employ itself in the love of God, hast Thou been pleased that it should not at once have the joy of ascending to the possession of this perfect love? But I am wrong: I should have made my complaint by asking why we ourselves have no desire so to ascend, for it is we alone who are at fault in not at once enjoying so great a dignity. If we attain to the perfect possession of this true love of God, it brings all blessings with it. But so niggardly and so slow are we in giving ourselves wholly to God that we do not prepare ourselves as we should to receive that precious thing which it is His Majesty's will that we should enjoy only at a great price.

    I am quite clear that there is nothing on earth with which so great a blessing can be purchased; but if we did what we could to obtain it, if we cherished no attachment to earthly things, and if all our cares and all our intercourse were centred in Heaven, I believe there is no doubt that this blessing would be given us very speedily, provided we prepared ourselves for it thoroughly and quickly, as did some of the saints. But we think we are giving God everything, whereas what we are really offering Him is the revenue or the fruits of our land while keeping the stock and the right of ownership of it in our own hands. We have made a resolve to be poor, and that is a resolution of great merit; but we often begin to plan and strive again so that we may have no lack, not only of necessaries, but even of superfluities; we try to make friends who will give us these, lest we should lack anything; and we take greater pains, and perhaps even run greater risks, than we did before, when we had possessions of our own. Presumably, again, when we became nuns, or previously, when we began to lead spiritual lives and to follow after perfection, we abandoned all thought of our own importance;[106] and yet hardly is our self-importance wounded[107] than we quite forget that we have surrendered it to God and we try to seize it again, and wrest it, as they say, out of His very hands, although we had apparently made Him Lord of our will. And the same thing happens with everything else.

    A nice way of seeking the love of God is this! We expect great handfuls of it, as one might say, and yet we want to reserve our affections for ourselves! We make no effort to carry our desires into effect or to raise them far above the earth. It is hardly suitable that people who act in this way should have many spiritual consolations; the two things seem to me incompatible. So, being unable to make a full surrender of ourselves, we are never given a full supply of this treasure. May His Majesty be pleased to give it to us little by little, even though the receiving of it may cost us all the trials in the world.

    The Lord shows exceeding great mercy to him whom He gives grace and courage to resolve to strive after this blessing with all his might. For God denies Himself to no one who perseveres but gradually increases the courage of such a one till he achieves victory. I say "courage" because of the numerous obstacles which the devil at first sets in his path to hinder him from ever setting out upon it, for the devil knows what harm will come to him thereby and that he will lose not only that one soul but many more. If by the help of God the beginner strives to reach the summit of perfection, I do not believe he will ever go to Heaven alone but will always take many others with him: God treats him like a good captain, and gives him soldiers to go in his company. So many are the dangers and difficulties which the devil sets before him that if he is not to turn back he needs not merely a little courage but a very great deal, and much help from God.

    To say something, then, of the early experiences of those who are determined to pursue this blessing and to succeed in this enterprise (I shall continue later with what I began to say about mystical theology, as I believe it is called): it is in these early stages that their labour is hardest, for it is they themselves who labour and the Lord Who gives the increase. In the other degrees of prayer the chief thing is fruition, although, whether at the beginning, in the middle or at the end of the road, all have their crosses, different as these may be. For those who follow Christ must take the way which He took, unless they want to be lost. Blessed are their labours which even here, in this life, have such abundant recompense I shall have to employ some kind of comparison, though, being a woman and writing simply what I am commanded, I should like to avoid doing so; but this spiritual language is so hard to use for such as, like myself, have no learning, that I shall have to seek some such means of conveying my ideas. It may be that my comparison will seldom do this successfully and Your Reverence will be amused to see how stupid I am. But it comes to my mind now that I have read or heard of this comparison: as I have a bad memory, I do not know where it occurred or what it illustrated, but it satisfies me at the moment as an illustration of my own.

    The beginner must think of himself as of one setting out to make a garden in which the Lord is to take His delight, yet in soil most unfruitful and full of weeds. His Majesty uproots the weeds and will set good plants in their stead. Let us suppose that this is already done -- that a soul has resolved to practise prayer and has already begun to do so. We have now, by God's help, like good gardeners, to make these plants grow, and to water them carefully, so that they may not perish, but may produce flowers which shall send forth great fragrance to give refreshment to this Lord of ours, so that He may often come into the garden to take His pleasure and have His delight among these virtues.

    Let us now consider how this garden can be watered, so that we may know what we have to do, what labour it will cost us, if the gain will outweigh the labour and for how long this labour must be borne. It seems to me that the garden can be watered in four ways: by taking the water from a well, which costs us great labour; or by a water-wheel and buckets, when the water is drawn by a windlass (I have sometimes drawn it in this way: it is less laborious than the other and gives more water); or by a stream or a brook, which waters the ground much better, for it saturates it more thoroughly and there is less need to water it often, so that the gardener's labour is much less; or by heavy rain, when the Lord waters it with no labour of ours, a way incomparably better than any of those which have been described.

    And now I come to my point, which is the application of these four methods of watering by which the garden is to be kept fertile, for if it has no water it will be ruined. It has seemed possible to me in this way to explain something about the four degrees of prayer to which the Lord, of His goodness, has occasionally brought my soul. May He also of His goodness grant me to speak in such a way as to be of some profit to one of the persons who commanded me to write this book,[108] whom in four months the Lord has brought to a point far beyond that which I have reached in seventeen years. He prepared himself better than I, and thus his garden, without labour on his part, is watered by all these four means, though he is still receiving the last watering only drop by drop; such progress is his garden making that soon, by the Lord's help, it will be submerged. It will be a pleasure to me for him to laugh at my explanation if he thinks it foolish.

    Beginners in prayer, we may say, are those who draw up the water out of the well: this, as I have said, is a very laborious proceeding, for it will fatigue them to keep their senses recollected, which is a great labour because they have been accustomed to a life of distraction. Beginners must accustom themselves to pay no heed to what they see or hear, and they must practise doing this during hours of prayer; they must be alone and in their solitude think over their past life -- all of us, indeed, whether beginners or proficients, must do this frequently. There are differences, however, in the degree to which it must be done, as I shall show later. At first it causes distress, for beginners are not always sure that they have repented of their sins (though clearly they have, since they have so sincerely resolved to serve God). Then they have to endeavour to meditate upon the life of Christ and this fatigues their minds. Thus far we can make progress by ourselves -- of course with the help of God, for without that, as is well known, we cannot think a single good thought. This is what is meant by beginning to draw up water from the well -- and God grant there may be water in it! But that, at least, does not depend on us: our task is to draw it up and to do what we can to water the flowers. And God is so good that when, for reasons known to His Majesty, perhaps to our great advantage, He is pleased that the well should be dry, we, like good gardeners, do all that in us lies, and He keeps the flowers alive without water and makes the virtues grow. By water here I mean tears -- or, if there be none of these, tenderness and an interior feeling of devotion.

    What, then, will he do here who finds that for many days he experiences nothing but aridity, dislike, distaste and so little desire to go and draw water that he would give it up entirely if he did not remember that he is pleasing and serving the Lord of the garden; if he were not anxious that all his service should not be lost, to say nothing of the gain which he hopes for from the great labour of lowering the bucket so often into the well and drawing it up without water? It will often happen that, even for that purpose, he is unable to move his arms -- unable, that is, to think a single good thought, for working with the understanding is of course the same as drawing water out of the well. What, then, as I say, will the gardener do here? He will be glad and take heart and consider it the greatest of favours to work in the garden of so great an Emperor; and, as he knows that he is pleasing Him by so working (and his purpose must be to please, not himself, but Him), let him render Him great praise for having placed such confidence in him, when He has seen that, without receiving any recompense, he is taking such great care of that which He had entrusted to him; let him help Him to bear the Cross and consider how He lived with it all His life long; let him not wish to have his kingdom on earth or ever cease from prayer; and so let him resolve, even if this aridity should persist his whole life long, never to let Christ fall beneath the Cross. The time will come when he shall receive his whole reward at once. Let him have no fear that his labour will be lost. He is serving a good Master, Whose eyes are upon him. Let him pay no heed to evil thoughts, remembering how the devil put such thoughts into the mind of Saint Jerome in the desert.[109]

    These trials bring their own reward. I endured them for many years; and, when I was able to draw but one drop of water from this blessed well, I used to think that God was granting me a favour. I know how grievous such trials are and I think they need more courage than do many others in the world. But it has become clear to me that, even in this life, God does not fail to recompense them highly; for it is quite certain that a single one of those hours in which the Lord has granted me to taste of Himself has seemed to me later a recompense for all the afflictions which I endured over a long period while keeping up the practice of prayer. I believe myself that often in the early stages, and again later, it is the Lord's will to give us these tortures, and many other temptations which present themselves, in order to test His lovers and discover if they can drink of the chalice and help Him to bear the Cross before He trusts them with His great treasures. I believe it is for our good that His Majesty is pleased to lead us in this way so that we may have a clear understanding of our worthlessness; for the favours which come later are of such great dignity that before He grants us them He wishes us to know by experience how miserable we are, lest what happened to Lucifer happen to us also.

    What is there that Thou doest, my Lord, which is not for the greater good of the soul that Thou knowest to be already Thine and that places itself in Thy power, to follow Thee whithersoever Thou goest, even to the death of the Cross, and is determined to help Thee bear that Cross and not to leave Thee alone with it? If anyone finds himself thus determined, there is nothing for him to fear. No, spiritual people, there is no reason to be distressed. Once you have reached so high a state as this, in which you desire to be alone and to commune with God, and abandon the pastimes of the world, the chief part of your work is done. Praise His Majesty for this and trust in His goodness, which never yet failed His friends. Close the eyes of your thought and do not wonder: "Why is He giving devotion to that person of so few days' experience, and none to me after so many years?" Let us believe that it is all for our greater good; let His Majesty guide us whithersoever He wills; we are not our own, but His. It is an exceeding great favour that He shows us when it is His pleasure that we should wish to dig in His garden, and we are then near the Lord of the garden, Who is certainly with us. If it be His will that these plants and flowers should grow, some by means of the water drawn from this well and others without it, what matter is that to me? Do Thou, O Lord, what Thou wilt; let me not offend Thee and let not my virtues perish, if, of Thy goodness alone, Thou hast given me any. I desire to suffer, Lord, because Thou didst suffer. Let Thy will be in every way fulfilled in me, and may it never please Thy Majesty that a gift so precious as Thy love be given to people who serve Thee solely to obtain consolations.

    It must be carefully noted -- and I say this because I know it by experience -- that the soul which begins to walk resolutely in this way of mental prayer and can persuade itself to set little store by consolations and tenderness in devotion, and neither to be elated when the Lord gives them nor disconsolate when He withholds them, has already travelled a great part of its journey. However often it may stumble, it need not fear a relapse, for its building has been begun on a firm foundation.[110] Yes, love for God does not consist in shedding tears, in enjoying those consolations and that tenderness which for the most part we desire and in which we find comfort, but in serving Him with righteousness, fortitude of soul and humility. The other seems to me to be receiving rather than giving anything.

    As for poor women like myself, who are weak and lack fortitude, I think it fitting that we should be led by means of favours: this is the way in which God is leading me now, so that I may be able to suffer certain trials which it has pleased His Majesty to give me. But when I hear servants of God, men of weight, learning and intelligence, making such a fuss because God is not giving them devotion, it revolts me to listen to them. I do not mean that, when God gives them such a thing, they ought not to accept it and set a great deal of store by it, because in that case His Majesty must know that it is good for them. But I do mean that if they do not receive it they should not be distressed: they should realize that, as His Majesty does not give it them, it is unnecessary; they should be masters of themselves and go on their way. Let them believe that they are making a mistake about this: I have proved it and seen that it is so. Let them believe that it is an imperfection in them if, instead of going on their way with freedom of spirit, they hang back through weakness and lack of enterprise.

    I am not saying this so much for beginners (though I lay some stress upon it, even for these, because it is of great importance that they should start with this freedom and determination): I mean it rather for others. There must be many who have begun some time back and never manage to finish their course, and I believe it is largely because they do not embrace the Cross from the beginning that they are distressed and think that they are making no progress. When the understanding ceases to work, they cannot bear it, though perhaps even then the will is increasing in power, and putting on new strength,[111] without their knowing it. We must realize that the Lord pays no heed to these things: to us they may look like faults, but they are not so. His Majesty knows our wretchedness and the weakness of our nature better than we ourselves and He knows that all the time these souls are longing to think of Him and to love Him. It is this determination that He desires in us. The other afflictions which we bring upon ourselves serve only to disturb our souls, and the result of them is that, if we find ourselves unable to get profit out of a single hour, we are impeded from doing so for four. I have a great deal of experience of this and I know that what I say is true, for I have observed it carefully and have discussed it afterwards with spiritual persons. The thing frequently arises from physical indisposition, for we are such miserable creatures that this poor imprisoned soul shares in the miseries of the body, and variations of season and changes in the humours often prevent it from accomplishing its desires and make it suffer in all kinds of ways against its will. The more we try to force it at times like these, the worse it gets and the longer the trouble lasts. But let discretion be observed so that it may be ascertained if this is the true reason: the poor soul must not be stifled. Persons in this condition must realize that they are ill and make some alteration in their hours of prayer; very often it will be advisable to continue this change for some days.

    They must endure this exile as well as they can, for a soul which loves God has often the exceeding ill fortune to realize that, living as it is in this state of misery, it cannot do what it desires because of its evil guest, the body. I said we must observe discretion, because sometimes the same effects will be produced by the devil; and so it is well that prayer should not always be given up when the mind is greatly distracted and disturbed, nor the soul tormented by being made to do what is not in its power. There are other things which can be done -- exterior acts, such as reading or works of charity -- though sometimes the soul will be unable to do even these. At such times the soul must render the body a service for the love of God, so that on many other occasions the body may render services to the soul. Engage in some spiritual recreation, such as conversation (so long as it is really spiritual), or a country walk, according as your confessor advises. In all these things it is important to have had experience, for from this we learn what is fitting for us; but let God be served in all things. Sweet is His yoke, and it is essential that we should not drag the soul along with us, so to say, but lead it gently, so that it may make the greater progress.

    I repeat my advice, then (and it matters not how often I say this, for it is of great importance), that one must never be depressed or afflicted because of aridities or unrest or distraction of the mind. If a person would gain spiritual freedom and not be continually troubled, let him begin by not being afraid of the Cross and he will find that the Lord will help him to bear it; he will then advance happily and find profit in everything. It is now clear that, if no water is coming from the well, we ourselves can put none into it. But of course we must not be careless: water must always be drawn when there is any there, for at such a time God's will is that we should use it so that He may multiply our virtues.

 

Chapter 12

    Continues to describe this first state. Tells how far, with the help of God, we can advance by ourselves and describes the harm that ensues when the spirit attempts to aspire to unusual and supernatural experiences before they are bestowed upon it by the Lord.

    Although in the last chapter I digressed a good deal about other things, because they seemed to me very necessary, what I was trying to make clear was how much we can attain by our own power and how in this first stage of devotion we can do a certain amount for ourselves. For, if we examine and meditate upon the Lord's sufferings for us, we are moved to compassion, and this grief and the tears which proceed from it are very sweet. And then if we think about the glory we hope for, and the love which the Lord bore us, and His resurrection, we are moved to a rejoicing which is neither wholly spiritual nor wholly sensual, but is a virtuous joy; the grief also is of great merit. Of this nature are all the things which cause a devotion acquired in part by the understanding, though this can be neither merited nor attained unless it be given by God. It is best for a soul which has been raised no higher than this not to try to rise by its own efforts. Let this be noted carefully, for if the soul does try so to rise it will make no progress but only go backward.

    In this state it can make many acts of resolution to do great things for God and it can awaken its own love. It can make other acts which will help the virtues to grow, as is explained in a book called The Art of sensing God,112 which is very good and suitable for persons in this state, because in it the understanding is active. The soul can picture itself in the presence of Christ, and accustom itself to become enkindled with great love for His sacred Humanity and to have Him ever with it and speak with Him, ask Him for the things it has need of, make complaints to Him of its trials, rejoice with Him in its joys and yet never allow its joys to make it forgetful of Him. It has no need to think out set prayers but can use just such words as suit its desires and needs. This is an excellent way of making progress, and of making it very quickly; and if anyone strives always to have this precious companionship, makes good use of it and really learns to love this Lord to Whom we owe so much, such a one, I think, has achieved a definite gain.

    For this reason, as I have said, we must not be troubled if we have no conscious devotion, but thank the Lord Who allows us to harbour a desire to please Him, although our deeds may be of little worth. This method of bringing Christ into our lives is helpful at all stages; it is a most certain means of making progress in the earliest stage, of quickly reaching the second degree of prayer, and, in the final stages, of keeping ourselves safe from the dangers into which the devil may lead us.

    This, then, is what we can do. If anyone tries to pass beyond this stage and lift up his spirit so as to experience consolations which are not being given to him, I think he is losing both in the one respect and in the other. For these consolations are supernatural and, when the understanding ceases to act, the soul remains barren and suffers great aridity. And, as the foundation of the entire edifice is humility, the nearer we come to God, the greater must be the progress which we make in this virtue: otherwise, we lose everything. It seems to be a kind of pride that makes us wish to rise higher, for God is already doing more for us than we deserve by bringing us near to Him. It must not be supposed that I am referring here to the lifting up of the mind to a consideration of the high things of Heaven or of God, and of the wonders which are in Heaven, and of God's great wisdom. I never did this myself, for, as I have said, I had no ability for it, and I knew myself to be so wicked that even when it came to thinking of earthly things God granted me grace to understand this truth, that it was no small presumption in me to do so -- how much more as to heavenly things! Other persons will profit in this way, especially if they are learned, for learning, I think, is a priceless help in this exercise, if humility goes with it. Only a few days ago I observed that this was so in certain learned men, who began but a short while since and have made very great progress; and this gives me great longings that many more learned men should become spiritual, as I shall say later.

    When I say that people should not try to rise unless they are raised by God I am using the language of spirituality; anyone who has had any experience will understand me and if what I have already said cannot be understood I do not know how to explain it. In the mystical theology which I began to describe, the understanding loses its power of working, because God suspends it, as I shall explain further by and by if God grants me His help for that purpose. What I say we must not do is to presume or think that we can suspend it ourselves; nor must we allow it to cease working: if we do, we shall remain stupid and cold and shall achieve nothing whatsoever. When the Lord suspends the understanding and makes it cease from its activity, He gives it something which both amazes it and keeps it busy, so that, without reasoning in any way, it can understand more in a short space of time than we, with all our human efforts, in many years. To keep the faculties of the soul busy and to think that, at the same time, you can keep them quiet, is foolishness. And I say once more that, although the fact is not generally realized, there is no great humility in this: it may not be sinful, but it certainly causes distress, for it is lost labour, and the soul feels slightly frustrated, like a man who is just about to take a leap and then is pulled back, so that he seems to have put forth his strength and yet finds that he has not accomplished what he had expected to. Anyone who will consider the matter will detect, in the slightness of the gain achieved by the soul, this very slight lack of humility of which I have spoken. For that virtue has this excellent trait -- that when an action is accompanied by it the soul is never left with any feeling of irritation. I think I have made this clear, though it may possibly be so only to me. May the Lord open the eyes of those who read this by granting them experience of it, and, however slight that experience may be, they will at once understand it.

    I spent a good many years doing a great deal of reading and understanding nothing of what I read; for a long time, though God was teaching me, I could not utter a word to explain His teaching to others, and this was no light trial to me. When His Majesty so wills He can teach everything in a moment, in a way that amazes me. I can truthfully say this: though I used to talk with many spiritual persons, who would try to explain what the Lord was teaching me so that I might be able to speak about it, I was so stupid that I could not get the slightest profit from their instruction. Possibly, as His Majesty has always been my teacher -- may He be blessed for everything, for I am thoroughly ashamed at being able to say that this is the truth --, it may have been His will that I should be indebted to no one else for my knowledge. In any case, without my wishing it or asking for it (for I have never been curious about such things, as it would have been a virtue in me to be, but only about vanities), God suddenly gave me a completely clear understanding of the whole thing, so that I was able to speak about it in such a way that people were astounded. And I myself was more astounded even than my own confessors, for I was more conscious than they of my own stupidity. This happened only a short time ago. So I do not now attempt to learn what the Lord has not taught me, unless it be something affecting my conscience.

    Once more I repeat my advice that it is very important that we should not try to lift up our spirits unless they are lifted up by the Lord: in the latter case we shall become aware of the fact instantly. It is specially harmful for women to make such attempts, because the devil can foster illusions in them, although I am convinced that the Lord never allows anyone to be harmed who strives to approach Him with humility: rather will he derive more profit and gain from the very experience through which the devil thought to send him to perdition. As this road is that most generally taken by beginners, and the counsels that I have given are of great importance, I have said a good deal about it. I confess that others have written about it much better elsewhere, and I have felt great confusion and shame in writing of it, though less than I should. May the Lord be blessed for it all, Whose will and pleasure it is that one such as I should speak of things that are His -- things of such a nature as these and so sublime!

 

The Life of St. Teresa of Jesus
(Saint Teresa of Avila)

TABLE OF CONTENTS CHAPTERS

1-12

CHAPTERS

13-24

CHAPTERS

25-40

 

Church2.GIF (4295 bytes)