 Dedication and Preface of the Way of Perfection. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boulet. The Way of Perfection by St. Teresa of Avila. Translated by the Reverend John Dalton. Dedication and Preface. To the Reverend Superioress of the Convent of the Infant Jesus, Northampton. Madam, I have long known how tenderly you love St. Teresa and how much you admire and strive to imitate her heroic virtues. It is, then, with the greatest pleasure that I dedicate the Way of Perfection to you, for it is a truly golden book. The sublime lessons of which it is your unceasing desire and endeavor to impress on the hearts of the sisters who live under your wise and gentle rule. Like St. Teresa, you and another religious, whom but to name is to praise, left your own convent in Belgium to found a new house in Northampton, and you came amongst us, resolved to suffer every privation and trial with calm resignation and fortitude, for the good of those precious souls whom providence might commit to your tender care. Numerous and various were the difficulties you met with, just as St. Teresa did in the foundation of her convent in Spain. But your courage and confidence in God supported you amidst all your troubles, and you were encouraged patiently to endure them, by the kind exhortations and assistance given to you by His Lordship and other friends. As time went on, you found what great things often come from small beginnings. Now you have a large and commodious house and a fervent community whose sole desire is to serve Him whom they have chosen for the God of their heart and the portion of their inheritance forever. May St. Teresa intercede for you, madam, that grace and strength may be given to you to fulfill the high duties of your office with fruit a hundred-fold. May she intercede, too, for your beloved sisters, that they may practice every virtue, even as she did, which can adorn the religious life and beautify their own soul, and prepare them and you for the joys of another and better land. I have the honor to be, madam, your very respectful servant in Christ, John Dalton. Preface. The translation of St. Teresa's wondrous life has met with such general approbation that I am induced to present to the public a translation of the way of perfection and the conceptions of divine love, both written by the same glorious saint. Those who have read her life will remember the account she gives us of the foundation of the monastery of St. Joseph's at Avila. It is wonderful to contemplate the innumerable trials, labors and difficulties of all kinds, which the saint had to endure in founding this new house. But it is still more wonderful to consider the admirable fortitude and undaunted courage and heroic perseverance joined with the most unbounded confidence in the divine assistance by which she conquered every obstacle that men and the devil raised up against her. On one occasion, when all her hopes seemed to be lost, she went to our lord and said to him, This house is not mine, it is to be established for you, and since there is no one to conduct the case, do you undertake it? Having spoken these words, the saint tells us that she felt as great repose and as free from care as if she had the whole world to plead for her, and immediately she considered the business as completed. The new monastery was established on the feast of St. Bartholomew in the year 1572. The day on which the saint entered the new house must indeed have been a day of great joy and consolation to her. All her troubles were now at an end. The raging tempest had passed away, and she saw herself in a peaceful harbor, for which she had so long sighed. She and her beloved nuns lived together as if they had but one heart and one soul. They were entirely disengaged from earthly things. Their whole study was to advance in the way of perfection. Solitude was their delight, and to whole converse with their heavenly spouse was their only recreation. When the nuns were one day at prayer, in the choir, St. Teresa saw our blessed lady in great glory, and she seemed to be protecting them all under a very white robe, which she had on. By this vision, the saint understood what a high degree of glory our Lord would bestow on the religious of the new house. When the holy mother left the monastery of the incarnation, she took with her four religious, who were willing to embrace the reform our saint wished to introduce. Others were afterwards admitted. She chose Ana de Santo-Yuan to be priors, simply because it was her own sincere desire to obey, rather than command. But the provincial and the bishop of Avila, knowing well how fit she was to govern, soon after commanded her to undertake the office herself. It is unnecessary for me to mention here, with what heavenly prudence, judgment, and sweetness she fulfilled all the duties of priors. The reformation of the order dates from the year 1563, when the constitutions were drawn up by the saint, and approved by Pope Pius IV in 1565. To understand more clearly the nature of the reform introduced by the saint was so much labor and difficulty. It is necessary to mention that, in the year 1205, some say 1209, Albert, patriarch of Jerusalem, who had been a religious of Mount Carmel, gave to the Carmelites, who then lived on that holy mountain, a rule taken from another which had been given to the same order, by John, patriarch of Jerusalem. This rule was confirmed by Pope Innocent IV in the year 1248, and was called the Primitive Rule. For many years it was observed in all its strictness. But gradually, as the fervor of the order declined, many relaxations and abuses crept in. It also seemed so austere, that several persons considered it impossible to be observed. The order was accordingly induced to request Pope Eugenius IV to mitigate some of the rules, which petition his holiness complied with. Great evils, however, arose from this relaxation, especially in the monasteries of the women. Saint Teresa was determined to apply a remedy, and we have already seen how gloriously she executed her project. Let her speak of the result in her own words. Me thinks that all the troubles which have been endured for the monastery have been well bestowed, for though the rule is somewhat rigorous, because flesh meat is never eaten, except in case of necessity, and we fast eight months in the year. Yet the sisters consider it not to be severe enough, and therefore they observe additional mortifications, which seem to be necessary in order to keep the rules with greater perfection. I hope in our Lord that what has been begun will prosper and increase, as his majesty has promised me. The saint tells us in the book of her foundations that she lived five years in the monastery of Saint Joseph, and that those years seemed to be the happiest of her whole life, because they afforded her that repose and tranquility the loss of which her soul so often felt. She also mentions how several young ladies entered the house and became religious, our Lord having delivered them from the pumps and vanities of the world, and endowed them with many virtues. Their number did not exceed 13. Saint Teresa assures us the delight she experienced in conversing with such pure and holy souls, whose only desire was to serve and praise our Lord. They too knew well what encouragement their holy mother gave them to serve with fidelity and perseverance the beloved spouse of their heart, and what a glorious example she was of every virtue that can adorn the religious life. Sweet and pleasant was her rule, and sweeter far the heavenly lessons of wisdom which she delivered to them. Never did she inculcate any duty which she herself did not practice first. Though superior as, she often chose the greatest humiliations. The smallest fault she confessed in chapter was surprising humility, and it was her delight to steal unknown into the choir and fold up the cloaks of the sisters to sweep the most filthy places in the yard, to wait at table, to serve in the kitchen, to spin, or to assist any of the sisters in their work. The axe and bull of her canonization testify the many virtues which shown so preeminently in her soul. Indeed, when we consider on what familiar terms, so to speak, she was with our Lord, and how lovingly he caressed her and spoke to her and consoled her, and assisted her in all her troubles. And this too, in a way so different from that which he employed towards other saints, we must come to the conclusion that the soul of Teresa was all fair without spot or stain. These remarks bring me to the direct subject of the preface. As the nuns had such a high idea of the sanctity of their holy mother, they besought her to give them some instructions on prayer, and with this request, she lovingly complied, having previously asked permission from her confessor, Father Domingo Bañez. These instructions are comprised in the way of perfection. This beautiful book, the saint composed in 1563, Ypiz mentions that she sent the manuscript to Don Tutonio de Verganza, Archbishop of Evora, who ordered it to be printed at Evora while the saint was still living. The precious manuscript is preserved to the present day in the royal library of the Escuria. To speak of the merits of this work seems superfluous. It bounds in noble and sublime thoughts, heroic sediments of love, praise, and gratitude to God, and is full of the most practical lessons of humility, obedience, poverty, and self-denial. Her explanation of the Lord's prayer is very admirable. The three first chapters are particularly interesting and valuable, as she there mentions the motives by which she was especially induced to compose the work. The style is everywhere simple and pure, yet always rich in illustrations. The interior life of the saint is drawn to the very letter, which seemed to have been inspired. All the hidden secrets of mental prayer are communicated to us, in which the soul buries herself and is consumed with burning transports of love. And though we are unable to understand all that the saint says on this sublime subject, yet we cannot but rise up from the perusal of her words, better men than we were before, more determined to aim at perfection and to implore the divine assistance and of that of our glorious saint object, John Dalton, Bishop's House, North Hampton, 1852. Preface of Saint Teresa The sisters of this monastery of Saint Joseph in Avila, having heard that I had leave from my present confessor, Father Domingo Banias, of the order of the glorious Saint Dominic, to write certain instructions on prayer, because I seem likely to succeed well, because I have spoken on the subject of many spiritual and holy persons. Have begged of me to say something on prayer with such importunity, then I have resolved to obey them. I see that the great affection they bear me will make my imperfect discourse more acceptable, however bad my style may be, than some books which have been more correctly written by men, from whom I have learnt what I know. I rely on their prayers, that so our Lord may perhaps be pleased to enable me to say what is suitable to the manner of living in this house, and that he may allow me to communicate to the sisters. But if I should say anything incorrectly, Father Banias, who is to see what I have written first, will either correct the manuscript or burn it, and thus I shall have lost nothing in agreeing to the request of these servants of God, and they will see what I am in myself when his divine majesty does not assist me. There are certain remedies for small temptations, which perhaps are slighted because they are little, that the devil employs, and other matters, just as our Lord shall give me understanding, and as the subject shall occur to my mind. As I know not what I am to say, I cannot proceed with any order or method, and this way I think is best, because it is unusual with me to proceed thus. May our Lord assist me in everything that I do, that all things may be done according to his will, for such have always been my desires, though my actions are as imperfect as myself. I know I am not wanting a love and a desire to advance to the best of my power, the souls of these my sisters in the service of our Lord. And this love, together with my years and the experience which I have had of some monasteries, may possibly be useful in enabling me to better in these small matters, than learned men would, who, having other more important affairs to manage, and being men of perfection, do not pay much attention to things which in themselves seem nothing. But every object may injure such weak creatures as we women are, for numerous are the snares of the devil against persons who live in strict enclosure, because he sees he stands in need of some new arms to attack them. Being so very wicked myself, I have been able to make but a poor defense, and therefore, I desire my sisters to take warning by me. I shall say nothing but what I have either experienced in myself, or have seen in others. Only a short time ago, I was commanded to write an account of my life, in which I have said something about prayer, and perhaps my confessor does not wish you to see this at present. I shall therefore repeat here something of what I said there, adding other matters also, which I may consider necessary. May our Lord direct all that I shall say, as I have requested of him, and make it conduced to his greater glory. Amen. Teresa de Jesus. End of the dedication and preface. Chapter 1 of the Way of Perfection. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boulais. The Way of Perfection by Saint Teresa of Avila translated by the Reverend John Dalton. Chapter 1 The Saint mentions the reason which induced her to found this monastery in such great austerity. When this monastery was first founded, for the reasons mentioned in the book I have already written, and on account of certain great favors I received from our Lord, whereby he gave me to understand how much he would be served in this house. It was not my intention to use such great rigor in exterior things or to be without rent. Nay, I wish the house to be so established as not to want anything. But this I did as a weak and wicked creature, though certain good intentions influenced me more than my own pleasure. About this time I heard of the miseries of France and of the disorders and havoc those Lutherans had committed there and how rapidly this miserable sect went on increasing. This afflicted me exceedingly and as if I could have done something or had done something, I cried to our Lord and implored him to remedy so great and evil. It seemed as if I could have laid down a thousand lives to recover only one of those innumerable souls who are lost in that heresy. But seeing myself only a woman and so wicked too and prevented from promoting as I desire the glory of God and all my care was and still is that as he has so many enemies and so few friends these last at least might continue good. I resolved to do the little which lay in my power, these to follow the evangelical councils with all the perfection I could and to induce the few nuns who are here to do the same standing in the great goodness of God who never fails to assist those that are determined to leave all things for him and hoping these nuns being such as I had represented them in my desires that in the midst of their virtues my faults and imperfections might have no force and that thus I might be able in something to please our Lord and that all of us being engaged in prayer for the champions of the church the preachers and doctors who defend her we might to the utmost of our power assist my Lord who has been so much insulted by those for whom he has done so much good that the traitors seem now to wish to crucify him again and not to leave him a place whereon to lay his head oh my redeemer my heart cannot think of this without feeling excessive grief what a crime is this for Christians to commit must they who owe you the most be always persons who afflict you the most they for whom you do the highest favors whom you chose for your friends among whom you converse and to whom you communicate yourself in the sacraments are not the torments enough which you have already endured for them certainly oh my Lord he does nothing who now separates himself from the world for if men show such disloyalty to you what can we expect do we deserve perhaps better from them have we conferred on them greater favors that they should keep friends with us what is this what do we hope more concerning them we who through the goodness of our Lord are not infected with this pestilential scab they already belong to the devil by their own hands they have received a just punishment and with their worldly delights have purchased eternal fire they're ruined they must be though my heart cannot help breaking to see the destruction of so many souls oh that the evil were not so great I wish not to see more ruined every day oh my sisters in Christ help me to entreat our Lord herein since for this object he has assembled you here this is your vocation these are to be your employments these your desires hither your tears hither your petitions must tend you are not here sisters for worldly concerns I laugh and at the same time I grieve at the things which people come here to recommend to our prayers to God in their behalf I wish such persons would rather beg of God that he might enable them to trample such fullery under their feet their intentions however are good and beholding their devotion we satisfy their desires though I am persuaded our Lord heard me in these matters for persons even request us to ask his majesty for money and revenues the world is on fire men wish to pass sentence on our Lord again as it were since they bring a thousand false witnesses against him they wish to overturn the church and shall we lose time in praying for things which if God should grant we should have one soul less in heaven no my sisters this is not the time for praying I thought about things of little importance truly did I not consider human infirmity which loves to be helped in everything and it would be well if we could assist it in some way I should be glad if it were understood that these are not the things which we beg of God at St. Joseph's with so much earnestness end of chapter one chapter two of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Anne Boulay the way of perfection by St. Teresa of Avila translated by the Reverend John Dalton chapter two the saint tells her sisters that they must be indifferent about corporal necessities she shows what good there is in poverty think not my sisters that because you must not seek to please secular persons you shall therefore want support I assure you this will not be the case never strive by human artifices to maintain yourselves for then you will die of hunger and that with reason fix your eyes on your spouse for he will maintain you if he please those who are least affected towards you will even against their wish provide you with food as you have seen by experience and if thus you died of hunger oh happy would be the nuns of St. Joseph forget not this for the love of our lord and as you have given up revenues give up also all care about food otherwise all is lost let those whom our lord wishes to receive revenues attend to such cares in good time because it is very proper because it is their vocation but for us sisters it is improper to be solicitous about an income from others seems to me to be thinking on what others enjoy in spite of all your care another does not alter his mind nor does he intend the more to bestow in alms this care leave to him who knows how to move all men who is the lord of revenues by his command we have come here his words are true they cannot fail heaven and earth shall pass away first let us not forsake him and we shall have no reason to fear he will forsake us and if at any time he should leave us it will be for our greater good just as the saints lost their lives when put to death for our lord their martyrdom only augmented their glory and what a good exchange was this immediately to have done with all the world and to enjoy eternal happiness mind this sisters for it will concern you much when I am dead and therefore I leave it to you in writing though as long as I live I shall remind you of it because I know by experience the great gain and you may derive there from when I have leased I am the most free from care and our lord knows that to the best of my opinion our superabundance afflicts me more than our wanting necessaries I know not whether this arises from my having seen our lord presently assist us it would otherwise be deceiving the world to make ourselves poor when we are not so in spirit but in appearance my conscience would blame me so to speak and in my opinion this would be as if the rich asked for alms may God grant this may not be so where these and moderate desires exist about others giving something to us we may some time or other beg this through custom or some may ask what we do not want perhaps from those who need it more than we do and though the donors lose nothing but gain yet we may lose thereby God forbid this my sisters if such a case as this should happen I had much rather you had revenues in no way let this thought occupy your mind I beg this of you as an alms for the love of God and let the lowest of you whenever she perceives such a practice in this house cry out unto his majesty and in humility acquaint the superior as therewith telling her that she is going wrong this is so important that by little and little true poverty might easily be lost I trust in our lord it may never be so he will never forsake his servants and that what you have made me right if it be of no other advantage may at least serve to awaken you and believe me my daughters since for your good our lord has given me to understand a little the advantages that are to be found in holy poverty and those who try it will find it so though perhaps not so much as I because I was not only not poor in spirit notwithstanding that I profess to be such but in spirit a fool it is a good which includes within itself all the goods of the world it is a large property I repeat it is to rule over all the riches of this life and he does so who despises them what do I care for kings and lords if I desire none of their estates nor strive to please them and if I am obliged ever so little to offend on their account what care I for their honors if I understand in what a poor man's chief honor consists these in being really poor I consider that honors and riches almost always go together and that whoever desires honor does not abhor and detest riches so likewise whoever hates money has little regard for honor understand this rightly for me thinks this point of honor always carries with it some interest about revenues and money because it is a wonder to see a person honored in the world if he be poor on the contrary though he may deserve honor men will esteem him but little true poverty has with it a certain dignity so that none suffer by it I speak of poverty undertaken only for God's sake it need not please anyone but him it is very certain that one acquires many friends not being depended on anyone this I have seen proven by experience and because so much has been written concerning this virtue which I cannot understand much less express I will say no more about it that I may not injure it by praising it I have spoken only of what I have seen by experience and I confess I have been so absorbed in it as not to observe it myself till now but as it is said let it go to the love of God since then holy poverty is our badge and since that which at the first foundation of our order was so highly esteemed and so strictly observed by our holy fathers for one told me who knew it that they never kept anything for the next day is not now practiced exteriorly with so much perfection let us at least endeavor to keep it in our interior we have but a short time to live the reward is exceedingly great and even if there were no other but that of accomplishing what our Lord has advised us to do the mere fact of our imitating His majesty in anything would be an abundant recompense these are the arms that must be inscribed on our banners these things must we faithfully observe in the house in apparel, in words, and much more in our thoughts as long as these points are observed have no fear about the decay of the discipline of this house through the divine assistance for, as St. Clair once said the walls of poverty are strong with these united with those of humility she used to say that she desired her monasteries to be enclosed I am confident that if this be truly observed both chastity and everything else will be much better fortified than the previous buildings against which I beseech you to be on your guard for the love of God and of His precious blood and if with a safe conscience I could wish that on the same day that you built a fine house it may tumble down again and kill you all I do wish it and pray God it may happen supposing I could say it with a good conscience it looks very bad my daughters to erect stately houses out of the property of the poor God forbid this should be done let our houses be poor and mean in every way let us somewhat resemble our king who had no house save the stable at Bethlehem wherein he was born and the cross on which he died these were houses from which little pleasure could be received as for those who build large houses they have their reasons and other pious intentions but any little corner is large enough for the poor women I tell you since strict enclosure is necessary and also conduces to prayer and devotion that if they possess a piece of ground with some small hermitages to retire to pray well and good but from stately buildings large houses and everything fine and beautiful may God deliver us ever remember that all such things must fall at the day of judgment soon that may be and for a house of 13 poor women to make a great noise with its fall is not proper since the really poor are not to make any noise they must be persons without noise in order to excite compassion oh how would you rejoice to see someone delivered from hell on account of an alms bestowed upon you all this is possible and therefore you are strictly bound to pray continually for those who give you support it is our Lord's will also that though all good things come from him we should show our gratitude to those persons likewise by whose means he supports us do not neglect this duty I have so wandered from the subject that I know not what I began to speak about I think however it was our Lord's pleasure for I never intended to write what I have said here may His Majesty always protect us one of us may ever neglect our duty Amen End of Chapter 2 Chapter 3 of The Way of Perfection This is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Recording by Anne Boulet The Way of Perfection by St. Teresa of Avila translated by the Reverend John Dalton Chapter 3 She continues the subject of the first chapter exhorts the sisters continually to pray to God that he may protect those who labor for the church Returning then to that for which especially our Lord has assembled us together in this house and for this object I desire that we may likewise contribute something in order to please His Majesty I say the souls of the age are so numerous and great human strength is not sufficient to stop much less to quench the fire and kindle by these heretics which still burns so furiously I think then it is necessary to do what is done in time of war for when the enemy has overrun the whole country the king thereof seeing himself pressed on all sides retires into some town which he ordered to be well fortified and from thence he sometimes assaults the enemy and those within the town being select warriors are able to do more singly than many faint-hearted soldiers altogether so that often times a victory is gained by this means at least if not gained it is not lost for as there is no traitor among them they cannot be taken except by famine now here there can be no famine so as to make us surrender die we may be vanquished but why have I said this that you may understand my sisters that what we are to beg of God is that none of us who are today within the castle of good Christians may go over to the enemy and that God may take the captains of this castle or city that is the preachers and doctors completely victorious in the way of our lord and since most of them are in religious orders pray that these may advance more in perfection and in their vocation a point very necessary since now as I have said the ecclesiastical and not the secular power must help us and since we women are unable to assist our king either in one or the other let us endeavor to be such that our prayers may aid these servants of God who with so much labor have fortified themselves with learning and virtue and are now striving to help our lord you may perhaps ask why I press this point so much and tell you to help those who are much better than ourselves I will tell you the reason because I do not think you sufficiently understand how much you owe to our lord for having brought you to a place where you are so free from cares from occasions of sin and conversation with the world this is a very great favor which they have not received nor is it fit they should in these times less than in others because they are to be the persons who must strengthen the weak and encourage the faint hearted can soldiers remain well without their captains these must live among men and converse with men and live in courts and sometimes even exteriorly conform to them thank you my daughters that little is required for conversing with the world and living in the world the business of the world and as I have said conforming ourselves to the conversation of the world and at the same time to be in our interior strangers to the world and enemies of it and to live as one in exile yay in a word to live not as men but as angels if they be not so they deserve not the names of captains and may our lord never allow them to leave their cells more than good because it is not now the time to notice imperfections in those who are to instruct others and if these be not interiorly strengthened by understanding how important it is to trample all things under foot to be disengaged from transitory affairs and to fix our attention only on what is eternal however much they may desire to conceal such imperfections they are sure to be known with whom have they to deal but with the world they never have any fear about their being pardon or that any imperfection can escape being discovered many good actions will pass unobserved and perhaps not be considered as such but for one bad action for one imperfection let them not hope for such an indulgence I wonder who it is that shows the world such perfection and yet not practice it except to condemn others to the practical part all obliged thinking they do a great deal if they tolerably observe the commandments and sometimes what in reality is virtue to them seems a mere gratification think not then that this great battle in which they are engaged requires little assistance from God no it requires a very great deal I entreat you to endeavor to be such that we may be worthy to obtain these two things from God that among the many learned and religious whom we have many may be found possessed of the abilities necessary for this object as I have before mentioned and that our Lord would make those better who are not so well prepared since only one perfect man will be able to do more than many imperfect ones the second is that after engaging in this contest which as I have said is no insignificant one our Lord may protect them that so they may escape the many dangers of the world and stop their ears in this dangerous ocean against the songs of the sirens and if we can obtain anything from God in this respect we fight for him even though we are enclosed here and I shall consider the pains well bestowed which I have taken interacting this house where I likewise intended that this rule of our Lady and Empress should be observed with the same perfection and do not consider it useless continually to make this petition for there are some people who consider it hard not to pray much for their own souls and what prayer is better than this if you be troubled less the punishment of purgatory should not be diminished be assured that it will be lessened by this kind of prayer and what does it matter even though I should stay in purgatory till the day of judgment if only one be saved by my prayers much more if many should be benefited and God's honor promoted make no account of pains which end when some service may be done for him who suffered so much for us always learn what is the most perfect since you will always have to deal with learned persons as I shall earnestly request you to do so and shall give you the reasons for it I therefore entreat you for the love of our Lord to beseech His Majesty to hear this our prayer I though so miserable a wretch beg this favor of His Majesty since it is for His glory and for the welfare of His church for my desires tend to this object it seems presumptuous to think that I shall in any way obtain this favor still I trust oh my Lord in these your servants who are here and who I know neither desire nor aim at anything else but to please you for you they have given up the little they had and more they would wish to have possessed wherewith to serve you and thou oh my creator art not ungrateful that I should think that thou wilt refuse to grant what they request of you when you lived in this world you did not oh Lord repulse women from you but rather you always favored them with great compassion when we ask you for honors revenues money or anything for the years of the world do not hear us but for the honor of your son why should you not oh eternal father hear one who would lose a thousand honors and a thousand lives for you not for our sakes grant this favor oh Lord since we do not deserve it but hear us through the merits of the blood of your son oh eternal father behold so many scourgings so many injuries are never to be forgotten oh my creator how can such tender bowels as yours endure that what was instituted by your son through such burning love and the more to please you for you commanded him to love us should be so undervalued by these heretics who now at this very time despise the most holy sacrament for by destroying the churches they deprive that most blessed victim of a habitation would indeed be something to complain of if thy son had neglected doing anything which might please you but he fulfilled everything most perfectly was it not enough eternal father that while he lived he had no place whereon to lay his head that he was always in the midst of labors must they now take away those places also which he made use of for entertaining his friends because he saw we were weak and knew that they who are to labor necessity be supported by such food has he not most abundantly overpaid for Adam's sin every time that we commit sin again must this most loving lamb pay for it do not suffer this oh my emperor may your majesty be appeased look not on our sins but on your most holy son who redeemed us and on his merits and on those of his glorious mother and of so many saints and martyrs for you but alas oh my lord who am I that have presumed to offer up this petition in the name of all what a bad advocate you have my daughters to be heard and to have your petition presented by me what if the supreme judge seeing me so bold should rather be the more incensed he might deservedly and justly be so but behold oh lord thou art now a god of mercy show it to this miserable sinner this poor worm who is thus so bold with you behold my god my desires and the tears with which I beg this favor of thee forget my works through thy infinite goodness have compassion on so many souls that perish and defend thy church no longer permit any more destruction and christendom illuminate now this darkness I beseech you my sisters recommend also to his majesty this poor sinner and beg of him to give her humility for this is a duty to which you are bound I do not command it particularly for kings and prelates of the church especially our own bishop I see you are at present so very careful in this respect that I think there is no necessity to enjoin this obligation but come who may afterwards if they have a holy superior such will be his subjects as this therefore is so very important always recommend it to our lord but when your prayers and desires and disciplines and fastings are not directed to this object which I have mentioned remember that you do not aim at it nor accomplish that end for which our lord assembled you here together end of chapter 3 chapter 4 of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Ann Boulet the way of perfection by Saint Teresa of Avila translated by the reverend John Dalton chapter 4 she speaks on observing their rule these things which conduce to a spiritual life now daughters you have seen the great design we undertake to perform how perfect then ought we to be so that in the eyes of God and of the world we may not be considered very presumptuous it is evident we must labor hard and for this object to have noble thoughts is of great assistance that we may force ourselves to make our works correspond with them now if we endeavor with great diligence to observe our rule in constitutions punctually I hope in our lord that he will hear our prayers I request no new thing of you my daughters but only to observe our profession since it is our vocation and we are obliged there too though in the observance of it there is a great difference our first rule tells us to pray without ceasing now if we observe this with all possible care it being a matter of the greatest consequence we shall not neglect to observe the fasts, disciplines and silence commanded by the order for you know well that our prayers must be assisted by these in order to be proper prayers since delicacy and prayer cannot agree with each other you have desired me to say something to you on the subject of prayer and I desire you in return for what I shall say to practice knowingly often to read over what I have hitherto said but before I speak of the interior which is prayer I will mention some things necessary to be observed by those who intend to walk along the road of prayer and so necessary are they that should they observe them they may advance far in the service of our lord even though the persons should not be very contemplative but without them it is impossible to be very contemplative and if they should fancy they are so they are greatly mistaken may our lord assist me herein and teach me what I should say that it may be for his glory amen think not my friends and sisters that I will lay many things upon you our lord grant that we may perform those duties which our holy fathers commanded and observed who thereby merited this name it would be an error to seek it by any other way three things only I will explain at large which belong to the same constitution because it is of the utmost importance for us to understand how highly we are concerned in observing them if we wish to obtain both interiorly and exteriorly that peace which our lord recommended to us so much the first is love one for another secondly a disengagement from every creature true humility which though I name it last is the most important of all and includes all the rest with regard to the first it is very important to love one another tenderly for there is no grievance which is not easily born among those who mutually love each other and that must be something extraordinary which displeases them hence were this commandment observed in the world as it ought to be it would conduce much towards enabling us to observe the rest but because we offend against it either by excess or by the contrary we never come to practice it with perfection it may seem that amongst us an excess herein can do no harm whereas it brings with it so much mischief and so many imperfections that I am confident people will not believe it those only accepted who have been witnesses thereof here the devil spreads many nets which in consciences that strive to please God imperfectly are scarcely discerned nay they think it to be virtue but they who aim at perfection clearly perceive it since by degrees it deprives the will of its strength lest it should be totally employed in loving God this I think happens to women oftener than to men and it does very considerable injury to the community for not loving all the rest so much resenting an injury done to one's friend desiring to have something to treat her with watching an opportunity of discoursing with her and often rather to express her affection for her together with other acts of foolishness than to show her love for God these close friendships seldom conduce in helping us to love God more rather I believe the devil is the cause of them his factions in religious orders for when it is to serve his majesty it seems immediately that our will is not influenced with passion but only procures assistance for subduing the other passions of these friendships I would have many where the convent is large but in this house where there are not and must not be more than thirteen sisters all should be friends alike all should mutually love each other wish well to all help one another for the love of God let them avoid these particular friendships however holy they may be for this poison is accustomed to creep in even among brothers and if they be relations it is much worse it is a pestilence believe me sisters for though what I say may appear extreme in it consists great perfection and great peace and many occasions of sin are removed by those who are not very strong but if our will incline more to one than to another and it cannot be otherwise for it is natural and often we are induced to love what is base if we possess more gifts of nature let us stop the evil carefully and not suffer ourselves to be overcome by that affection let us love virtue and a good interior and use all care and diligence to prevent ourselves from making any account of our fear let us not consent for our will to become a slave to anyone but to him who has purchased it with his own blood otherwise consider that without knowing how you will find yourselves tied fast and you will not be able to escape good God the fulleries that spring hence are innumerable now that so many imperfections and women may not be divulged and may not know them may not hear of them I forbear mentioning them in detail but I am indeed sometimes astonished to see them since through the goodness of God I was never much entangled in them but as I have said I have often seen this and I fear it happens in most monasteries for in some I have observed it and I know that it prevents strict discipline and perfection of persons but in superiors it would be a very plague this I have already mentioned but in cutting off these partialities great care is required in the first beginnings of such friendship and it is to be done rather by industry and love than by severity and as a remedy it is highly important not to be together except at the times appointed nor to talk but to be observed by us which is not to be together as the rule enjoins but for everyone to be apart in her cell let them be cautious in St. Joseph's of having a common work room since though it be a laudable custom yet silence is observed better by each one being alone being accustomed to solitude is a great help to prayer and since this is to be the foundation of the house and we are assembled here to be with them for anything else it is necessary we should carefully love that which conduces the most there too to return then to the mutual love we ought to have one for another it seems almost useless to recommend it for who can be so foolish and mad as not to love one another when they are always conversing with each other living in society together not allowed to have any intercourse or conversations or recreations with persons out of the house and believing that God loves them and they him since for his majesty they have left all things and they see especially that virtue always attracts love now this through God's mercy I hope in his majesty will always continue in this house hence in my opinion there is not much need of recommending this mutual charity but how this love is to proceed what the virtuous love is the desire should be found here by what signs we may discover whether we possess this great virtue and it is very great indeed since our lord has so strongly recommended it to us on these points I will now say a little according to my dullness but if you find the subject better expressed in other books you need not take any notice of mine for I do not perhaps understand what I say there are two kinds of love of which I speak one is purely spiritual so that neither sensuality nor any tenderness of our nature seem in any way to mingle therewith so as to take away its purity the other is spiritual but with it sensuality and weakness show themselves now this love is good and seems lawful the same as that of friends and kindred of this something has already been said I will speak at present of that which is purely spiritual without the intervention of any passion if passion wants creep in this harmony will soon be destroyed but if we exercise the love I speak of with moderation and discretion all will be meritorious for that which may seem to us sensuality changes into virtue though it is so intermixed that sometimes we can scarcely discern it especially if we like some confessor for if persons given to prayer see that he is a holy man who understands their ways they have a great affection for him and here the devil raises a great battery of scruples that quite distracts the soul this is his aim especially if the confessor guide her to greater perfection he harasses her so much that through such scruples she leaves her confessor and she has no repose either with one or another in such a case that which they can do is to endeavor not to think about their loving or not loving but if they love let them do so for if we love any one that does some good to our body why may we not have an affection for one who is always endeavoring and laboring to benefit our soul I rather consider it a good beginning for great advancement to love one's confessor if he be a holy and spiritual person and I see that he takes pains for my soul because such is our weakness that sometimes he assists us much in enabling us to perform very great things in the service of God if the confessor be not such a one as I have mentioned here lies the danger these that as he perceives they bear an affection to him this may do very great harm and the more so in houses of strict enclosure than in others and because it is difficult to know who is so good great care and prudence are required it would be the best plan to prevent his knowing that they love him and not to tell him of it but the devil so artfully entangles their soul that he does not give them this power for all imagine this is the chief thing to be confessed and that they are bound to confess it for this reason I had much rather they would believe it to be nothing and take no notice of it let them follow this advice if they perceive in the confessor that all his discourses tend to the improvement of their souls and if they observe no vanity in him which is soon discovered by one who is not willing to be stupid but find that he fears God let them not trouble themselves about any temptation they may have respecting any in moderate affection but let them despise it and turn away their eyes from it for when the devil is weary he will leave them but if they discover the confessor to be addicted to any vanity let them suspect everything and though his discourse may be good let them on no account hold any with him but confess in few words and then depart the best way would be to acquaint the superior as that her soul does not get on well with him and so he might be changed for another this would be the most prudent course could it be done without injuring his reputation in such cases and others like them which the devil by his intrigues can entangle in difficult occasions and where one knows not what advice to adopt the surest course will be to consult some learned person and when there is a necessity this liberty is granted and confess to him and to do what he directs in the case because since some remedy must of necessity be used a great error might otherwise be committed how many errors happen in the world through things not being done with advice especially in what relates to our not injuring another we must not neglect therefore to apply some remedy because when the devil begins here it is for no small object unless he be stopped immediately thus what I have said about consulting another confessor is the safest course if there be an opportunity and to use every exertion to have nothing to do with the other though we should even die for it consider how important this is for it is a very dangerous thing it is a hell and ruined to all I wish them not to wait till they discover so much evil but to stop it in the beginning by all possible ways they know of they may do so with a safe conscience but I hope in God that he will not suffer persons they are always to be employed in prayer to be able to have any affection say for one who is a great servant of God or else that they exercise not prayer nor aim at perfection conformably to what is here intended because if they see that he does not understand their language nor is delighted with this coursing of God they cannot love him because he is so unlike them if he be such a one on account of the very few occasions he will meet with here either he will prove very simple or not desire to trouble himself or the servants of God since I have begun to speak on this subject know that this is all or the greatest harm which the devil can bring on monasteries enclosed and it is very late before the discovery can be made and thus perfection goes to ruin without our knowing how for if the confessor give way to vanity through being vain to himself he will consider it but a slight matter in others may God by the goodness of his majesty deliver us from such things they are enough to disturb all the nuns for their conscience tells them differently from what their confessor does and if they be tied to have only one they know not what to do nor how to rest since he who should free them from trouble and relieve them is the very person that causes it this place defections are no doubt found in some places and on this account I have great pity for the persons and hence you need not wonder that I employ so much care in making you understand this danger end of chapter four chapter five of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Ann Boulet the way of perfection by St. Teresa of Avila translated by the reverend John Dalton chapter five she continues her discourse about confessors and shows how important it is that they should be learned may our lord in his infinite goodness never suffer anyone in this house to experience the above mentioned affliction of seeing herself reduced to such distress both of soul and body or that the superioress should take the part of the confessor so much that the sisters dare not complain of her to him nor of him to her here will come a temptation upon them to conceal in confession very grievous sins lest the wretched creatures should fall into trouble and disquiet good god what mischief may the devil do hereby how dear do this miserable restrain and honor cost them and because they have only one confessor they think the credit and discipline of the monastery are greatly promoted and so in this way the devil entraps souls when he cannot do so in any other way if the poor sisters desire another confessor the observance of discipline immediately seems to be destroyed or if he do not belong to the order merely consulting with him even though he be a saint is considered to be an insult upon the whole order praise our lord exceedingly my daughters for the liberty you enjoy at present since though it does not extend to many you may confer with some besides the ordinary confessors and these may enlighten you on every point and for the love of god I beg of her who shall be the superioress always to obtain from the bishop provincial this same holy liberty that so beside the usual confessors she and the other sisters may sometimes confer with learned persons and give them an account of their souls especially if their own confessors be not learned however good they may be in other respects may god deliver the sisters from being directed in everything by one confessor whatever spirit he may seem to have to them and may in reality possess if he be not learned you know the first stone to be laid is a good conscience endeavor therefore with all your strength to free yourselves from even venial sins and follow that which is the most perfect one would think any confessor knew this but it is a mistake I happen to consult one about matters of conscience who finished his whole course of divinity and he did me great harm in things which he told me were of little or no consequence I know he did not intend to deceive me because he had no reason but he knew no better the same happened to me with two or three others besides all our good consists in having true light to observe the law of god with perfection in this foundation prayer is securely fixed but without a firm foundation the whole building will fall thus the sisters must have necessity confer with the confessors of learning and who understand spiritual things if the confessor cannot claim all these requisites then at certain times procure others and if they should unfortunately be commanded not to confess to others let them without going to confession discover the state of their souls to such persons as I have mentioned I dare say even more these that though the confessor may have all this yet what I have mentioned must sometimes happen for it will happen he may be mistaken and it is proper that all should not be deceived through his means provided always that nothing be done against obedience there are means for doing everything and even one soul exceedingly deserves that her welfare should be attended to in every possible way how much more than many all that I have said relates to the superior I again therefore entreat her that since no other consolation is intended hereby except that of the soul to procure its consolation in this way for there are different ways hereby God conducts souls and it is not necessary for one confessor to know them all I assure you you will not want holy persons who will be glad to give you advice and comfort your souls if you be such as you should be though you be poor for he who supports your body will excite and inspire some with a desire of enlightening your souls and of remedying this evil which is what I fear the most for when the devil seeks to deceive the confessor at some point if he sees there are others to whom you may confess he will proceed with caution and consider more carefully what he does if the devil be stopped at this point I trust in God he will find no other way to enter this house I therefore entreat the bishop or superior whoever he may then be to allow the sisters this liberty and where there are confessors who have both virtue and learning which is soon discovered in a little town like this not to deny them leave to confess to them sometimes though there may be other confessors because I know this is necessary for many things and the harm which may arise is nothing in comparison with the great hidden and almost irredeemable evil that is in the other course it is usual with monasteries that the good therein unless preserved with great care soon falls away and the evil when once it has begun to creep in is removed with very great difficulty and by being accustomed to imperfections we very quickly contract a habit what I have here said I have both seen and heard and discourse with wholly unlearned persons who have considered what is most convenient for this house towards advancing it in perfection now among all the dangers which happen in everything while we live we shall find this to be the least that there is no bishop who has the power of coming in and commanding and going forth nor has any confessor this liberty but these persons have only to take care of the recollection and piety of the house and its improvement both interior and exterior and to tell the superior when there is any fault to be the superiors themselves and this is observed at the present day and not by my advice alone for the bishop we now have under whose obedience we live since for many reasons we are not subject to the order being a lover of discipline and holiness and a great servant of God called Don Alvarez de Mendoza a very noble extraction and exceedingly inclined to favor this house in every way call together persons of learning of spiritual knowledge and experience to consider this point and after so many persons including my own miserable self had prayed much and earnestly they came to this determination it is therefore but reasonable that succeeding generations should comply with this resolution because it has been agreed upon by such good men and so many prayers have been addressed to our Lord for this object to discover what was the best and as far as can be discovered here there too this is certainly the case may our Lord be pleased always to promote it more and more that so it may tend to his greater glory Amen End of Chapter 5 Chapter 6 of the Way of Perfection This is the LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Recording by Anne Boulet The Way of Perfection by St. Teresa of Avila translated by the Reverend John Dalton Chapter 6 She Returns to Her Discourse on Perfect Love I have made a long digression but what I have said is of such consequence that whoever understands it will not blame me Let us now return to that love that is good and lawful for us to have Respecting that which I call purely spiritual I know not whether I understand what I say At least it seems to me needless to speak much of it for I fear but few possess it Let those to whom our Lord has given it praise him exceedingly I wish however to say something about it Perhaps it may do some good for by placing virtue before our eyes he that desires it endeavors to obtain it becomes enamored of it God grant I may be able to understand it and yet more to explain it for I hardly know what spiritual love is nor when sensual is mixed with it nor do I know how to begin to speak of it I am like one who hears words spoken at a great distance off and who understands not what is said for it is certain that sometimes I do not understand well what I say yet our Lord is pleased it shall be well said if at other times I speak nonsense it is only natural to me and nothing am I correct it now seems to me that when God brings a person to understand clearly what the world is that there is another world and what the difference is between one and the other that the one is eternal and the other a mere dream what it is to love the creator and not the creature this is seen by experience which is entirely another matter from only thinking and believing it and to see and to try what is gained by the one and what is lost by the other and what the creator is and what the creature is together with many other things which our Lord truly and clearly teaches him who desires to be instructed by him in prayer and whom his majesty is pleased to teach in this way it seems I say that such person's love in a manner different from those who have not got so far you may sisters think it useless to insist on these points and you may say we all know the things you have mentioned God grant it may be so that you may know them in a way which may be useful and that you may imprint them deeply on your heart if you know them you will see that I do not lie in saying that he whom our Lord conducts so far has this love those whom God raises to this state are noble royal souls they are not content with loving such vile objects as our bodies are whatever beauty or gifts they may have the sight thereof may please them and they praise the creator for it but they do not rest there I mean they do not dwell upon them in such a way as to be affected towards them for this they would consider to be loving a thing without substance and embracing a shadow and this would make them so ashamed of themselves that they would not have the face without being exceedingly ashamed to tell God that they love him you will reply such persons as these know not either how to desire or to requite the love which is shown them I answer at least they have little regard for others love and though sometimes nature suddenly makes them feel delighted in being loved yet when they return to themselves again they see it as foolishness except they be persons who may do good to other souls by their learning or prayers not that they cease to be thankful to such persons and to requite them by recommending them to God but they consider our Lord to be the person most concerned among those who love them for they know the love comes from him as they find in themselves nothing deserving of love they immediately think others love them because God loves them and they leave the payment to His Majesty beseeching him to discharge it and thereby they are in a manner acquitted of the obligation considering the matter attentively I sometimes think what great blindness it is to desire others should love us except they be persons who as I have said might be of use to us in acquiring solid goods now observe that as in desiring anyone's love we always have some interest or advantage in view or pleasure to ourselves so these perfect souls have already under their feet all the goods which the world can bestow upon them all its delights, all its pleasures and they are so disposed that though they wished so to speak yet they cannot find pleasure in anything but God and in discoursing of God they cannot find what benefit they can derive from being loved and so they care not for it when they behold this truth lively represented to them they laugh at themselves for the trouble it has sometimes caused them to know whether their affections were appreciated or no for though the love be good it is very natural to desire to be required but when payment is made it is made in straws everything is empty air and then blows away granting that we are greatly beloved what do we gain thereby hence these persons no more care for being loved than not loved except by persons I have mentioned above for the good of their souls and because they see our nature to be such that if there be no love it presently gets weary you may think that such as these neither know how nor can love anyone but God yes they love more and with a truer more profitable and more ardent affection in a word there's only is true love and such souls are always much more willing to give them to receive and this even to the creator himself this I repeat deserves the name of love for those other mean affections have but usurped this name you may also ask if these persons do not love the things they see they love it is true they love what they see and are taken with what they hear but the things which they see are permanent if such persons love they quickly look beyond the body and fix their eyes on souls observing whether there be anything worth loving and if not they see some beginning or disposition there too that so in digging the mind they may at last find gold if they love souls there is not trouble them nothing presents itself to them which they would not willingly do for the love of that soul because they desire to continue to love it but they know well this is impossible except that soul have virtues and love God much I say impossible though the persons show so many favors to such a soul and even die for love of it and perform for it every possible good office and were possessed of every natural endowment yet the will cannot acquire strength enough to love such a one nor can this love be made to continue firm such a one now understands and knows by experience what all things are without being cheated he sees their judgments do not agree and that it is impossible they should always continue to love one another for it is a love which must end with life if the other do not observe the law of God and he knows he does not love him and that they must part and go different ways and this love which lasts only here in this world a soul into which God has infused true wisdom values not above its worth nay even under it since among those who delight to take pleasure in the things of this world these pleasures honors and riches it may pass for something if one be rich or have opportunities to enjoy some recreation with him but whoever detests all this regards the other as little or nothing if therefore such have any love it is an affection to cause this soul to love God that so she may be loved by them because as I said they know if they love in any other manner it will not last and that such love costs them very dearly they neglect not to do all they can to benefit it and would lose a thousand lives to do with the least good all precious love which imitates Jesus the captain of love and our highest good end of chapter 6 chapter 7 of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Ann Boulay the way of perfection by St. Teresa of Avila translated by the Reverend John Dalton chapter 7 she continues the same discourse on spiritual love and gives some directions for obtaining it it is strange to see how vehement this love is what beads what penances and prayers it costs what care to recommend to all what it thinks may benefit such a soul with God and that they may recommend it to God what continual desiring to advance and uneasiness if he sees there is no improvement then if he thinks he is much improved and sees that he afterwards goes back a little the lover seems to take no pleasure in his life he neither eats nor sleeps but he has this care upon him always fearful whether the soul he loves so much may perish must be eternally separated for the death of the body in this world such persons pay no regard to since he does not wish to rely on an object which in an instant escapes through our hands without our being able to retain it it is, as I have said a love without any self-interest great or small all it seeks and desires is to see that soul rich in heavenly goods this indeed is love and not those unhappy affections here below but I do not mean vicious and inordinate ones from these may God deliver us we need not tire ourselves in speaking against an evil which is a very hell itself the least of its effects cannot be sufficiently exaggerated we ought not sisters even to mention the name of this love nor imagine it is in the world nor should we hear it named either in jest or in serious conversation nor should we allow persons to speak of it in our presence nor mention such affections it is good for nothing and merely hearing it may hurt us but I speak here as I have said of those other lawful loves which we have one for another and which exist between friends and relations all the desire is that the person beloved may not die if his head ache our souls seem to ache if we see him in affliction we lose our patience as the saying is and so with regard to everything else but this other love is not so for though through natural infirmity we quickly feel something for the misery of others yet reason immediately considers whether it be good for the soul whether she grows richer in virtue and how she bears it then she begs of God to grant her patience and to gain merit by these sufferings if she sees that she is patient then no trouble is felt but rather joy in consolation though such a lover would more willingly endure trouble rather than see her endure it could the merit and gain which are to be found in suffering be given over entirely to her but not so as to trouble or disquiet herself there at I say again this love seems to imitate that love which Jesus our good lover bore us and hence it proves so profitable for it embraces all kinds of afflictions that so others without any pain may reap the benefit thereof thus do they gain much who are on terms of friendship with them and believe me they will either give up such intimate friendships or obtain of our Lord that they may go along the same way since they are traveling towards one in the same country as Saint Monica pray for her son Austin their heart does not allow them to use double dealing with their friends or to see them in fault if they think they can be of any service to them by their reproofs and this they do not at any time forget to tell them of through the desire they have to see them exceedingly rich what arts do they use for this purpose though they care not for the whole world besides they cannot prevail on themselves to act otherwise they cannot flatter them nor pass over any fault at all they will therefore either correct themselves or break friendship with them since they cannot endure it nor is it to be endured there is a continual war between them and though the one cares not for the whole world nor he's whether others serve God or not because they mind only themselves yet they cannot be so to their friends nothing is concealed from them they discover there the least moat I tell you they carry a heavy cross oh happy souls who are loved by such persons happy the day wherein they came to know them oh my lord will you not do me the favor that I may have many such to love me truly oh my lord I would more willingly obtain this than be loved by all the kings and lords of the world and with great reason these labors by all possible ways to make us such that we may command the world itself and make all things herein subject to us when you are reacquainted sisters with such persons as these let the mother prior is endeavor with all diligence that you may have an opportunity of consulting them love such as much as you like as long as they continue such they are few in number but our lord will not fail to make it known when there is one who has arrived at such perfection people may say to you there is no need of this it is enough for us to possess God but I reply it is a good means of enjoying God to be able to converse with his friends great benefit is always obtained thereby this I know by experience and next to God I owe it to such persons as these that I am not in hell for I was very desirous for them to recommend me to God and I likewise endeavor to do so myself but let us return to what we were speaking about this is the kind of love which I wish we had though at first it be not very perfect our lord will go on improving it let us begin by what is suitable to our means for though we may meet with little tenderness it will do us no harm as it is general it is sometimes necessary and good to show some tenderness and affection and even to have it and to sympathize with some of the afflictions and weaknesses of the sisters though the afflictions may be trifling for it happens sometimes that a very little thing troubles one quite as much as a great cross would do another and persons of a timorous nature are much afflicted at small things if you have more courage you must not fail to sympathize and not wonder at their troubles for perhaps the devil has employed his utmost power and strength therein and this more so than he does to make you feel great torments and afflictions and perhaps our lord will be pleased to exempt us from these troubles and we may find them in other things and those trials which seem grievous to us and that are so in themselves will prove light to others thus we must not judge in these matters by ourselves nor esteem ourselves at a time when God has perhaps made us stronger without any labor on our part but let us estimate ourselves by the time when we were much weaker observe that this advice is very useful towards making us know how to compassionate the miseries of others however slight they may be especially for those souls mentioned above for as these desire crosses they consider all but little yet it is very necessary to be careful in reflecting on the time when they were weak and to know that if still they be not such it proceeds from themselves for by this means the devil may be able to cool our charity for our neighbor and make us take a fault for a perfection in all things there is need of care and vigilance since the devil slumbers not and greater is required in those who aspire to higher perfection because his temptations against them are much more concealed they dare not act otherwise hence the mischief seems not to be discovered till it be done unless as I have said care be used in a word it is necessary to watch and pray continually for there is no better remedy for discovering those hidden snares of the devil and for forcing him to disclose of them than prayer endeavor likewise to recreate yourselves with the sisters when they find it necessary to use recreation and this during the usual time though you may have no inclination for it if you act with discretion all becomes perfect love and so it is that desiring to speak of that love which is not so perfect I find no grounds whereby it seems proper for us to allow it an entrance amongst us in this house for granting it to be good as I said yet all must be referred to its original which is the perfect love mentioned above I thought of saying much about the other but when I came to examine it deeply it seemed I could not endure it here considering our manner of living and therefore I will not speak any more about it for I trust in God there will never be an occasion in this house for your loving in any other manner though it may not be with all perfection possible thus it is very proper you should know what those things are which deserve our pity and have compassion on the sisters any imperfection that you observe in a sister if it be known should always appear to be the most important thing in your life you should know what those things are which deserve our pity and have compassion on the sisters any imperfection if it be known should always affect you much here love is best discovered and exercised in knowing how to bear it and not to be astonished at it for so will others act with regard to those faults which you show in yourselves and even to those which you do not see which must doubtless be more numerous and in recommending the sister earnestly to God and by endeavoring yourselves to practice with great perfection the virtue to the imperfection which you notice in another force yourselves there too that you may teach by actions what perhaps she will not understand by speaking or derive any profit from even by punishment but the method of practicing the virtues which we see shine in others does great good this is good advice and let it not be forgotten oh what excellent and sincere love has that sister who can benefit and gives up her own profit for that of others to advance them still higher in every virtue and observe the rule with greater perfection better is this friendship than all the expressions of tenderness which can be uttered and which are neither used nor can be used in this house such as my life my soul my good et cetera and other like expressions for they call some by one name and others by another let them reserve these endearing terms for their spouse seeing they are to be so much with him and so much alone and it will be necessary to make use of all of them since his majesty allows it if these words are often used in other ways they will not soften the heart when we converse with our lord and except for this they are useless it is usual with women but I do not wish you my daughters to be or seem to be women but stout men since if you do what lies in you our lord will make you so manly that even men will wonder at you how easy is this for his majesty since he created us out of nothing it is likewise a very good sign of love to endeavor to ease others of their labor and to take it upon oneself in the different duties of the house and also to rejoice and to praise god exceedingly for the increase of their virtues all these things omitting the great benefit they bring with them conduce much to the peace and mutual comfort of the sisters as we now see by experience through the goodness of god his majesty grant they may always increase since were it otherwise it would be a terrible thing and very intolerable for you who are few in number to disagree may god forbid this evil but all the good already begun by means of our lord must either be lost or such great evil will not arise if any be displeased on account of some words hastily spoken let the matter be speedily remedied and let them pray much and with regards to factions or desires of superiority or some punctilio of honor and it seems my blood congeals write these words to think that here after such evils may happen since I see they are the principal evils of monasteries when I say any such things shall happen let them give themselves up for lost let them imagine and believe they have turned their spouse out of doors and that in some degree they for him do go and seek another lodging since they expel him from his own house let them cry to his majesty let them procure a remedy for unless frequent confession and communion obtain one they may fear less there be some Judas for the love of God let the priors be extremely careful lest she give any occasion to this evil let her be very diligent in stopping the beginnings for therein lies all the mischief or thereby a remedy may be applied if she sees any of the sisters is factious let her be sent to some other monastery for God will provide a dowry for her let this plague be driven away from them let them cut off the branches as much as they can or if this be not sufficient let the root be pulled up and when they cannot do this let them keep her a close prisoner who shall attempt such things to do this is much better than that such an incurable pestilence should infect the whole house oh how great an evil this is may God deliver us from the monastery where it enters I had rather a fire should seize the place and burn us all up but as I think I shall speak more on this matter elsewhere because it is so important for us I will not enter here into any further details I would much rather the sister should love one another tenderly and with some fondness though such love might not be so perfect taken generally as that mentioned before then that there should be the least disunion may our Lord through His infinite majesty never allow this evil to happen amen I beseech our Lord and let all the sisters beseech Him to deliver us from this disquiet since this favor must come from His hand alone End of Chapter 7 Chapter 8 of the Way of Perfection This is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Recording by Anne Boulet The Way of Perfection by St. Teresa of Avala translated by the Reverend John Dalton Chapter 8 She treats of the great advantage of being disengaged both interiorly and exteriorly from all creatures We now come to the disengagement we ought to have with regard to created objects for in this everything consists if it be perfect Herein I say everything consists because when we adhere only to the creator and heed not any creature at all His majesty infuses virtues into souls so that by doing little in little what we can we shall have much less to encounter for our Lord will take our part against the devils and against all the world in our defense Thank ye sisters it is a slight benefit to obtain this great favor of giving ourselves up entirely to Him and not by parts and parcels since as I have said all things are comprised in Him Let us praise Him exceedingly my sisters that He has assembled us in this place where no other discourse save this is held but I know not why I mention this since all of you who are here may teach me for I acknowledge that in so important a matter I have not the perfection I could wish and which I know to be necessary of all the virtues and of what I am here speaking about I say the same these that it is much easier to write about them than practice them and even in this respect I may not succeed well for sometimes the skill of writing consists in experience so that if in anything I speak properly and correctly it must be by guessing from what I have experienced myself in the opposite to these virtues as to the exterior people already see how disengaged we are from all things it seems our Lord wishes that we whom He has brought here should separate ourselves from everything that so His Majesty may draw us nearer to Himself without any impediment all my Creator and Lord when did I deserve so great an honor it seems you have gone about seeking by what means to approach nearer to us may it please your goodness that by our own fault we lose not this favor all my sisters for the love of God understand the great honor our Lord has done those whom He has brought here and let each one consider it well within herself since among only 12 His Majesty chose her to be one and how many better than myself do I know who would joyfully take this place but which our Lord bestowed upon me who so little deserved it Blessed be Thou my God and may all the angels praise thee and every creature also for this favor can as little be merited as many others which Thou hast bestowed upon me my being called to be a nun was a very great favor since as I have been so wicked Thou wouldst not oh Lord let any trust in me for where so many good persons were assembled my wickedness would not have been so evident until the end of my life and I should have concealed it as I did in reality for many years but Thou oh Lord has brought me to a place where as there are so few it seems impossible that my wickedness should not be known and that I may proceed with more care Thou take us away from me all occasions Thou now no excuse left oh Lord I acknowledge it and therefore I stand more in need of Your mercy to pardon my offenses what I earnestly request of you is that whoever perceives herself to observe what is practiced in this house would mention it before she is professed there are other monasteries wherein our Lord has served let such persons not disturb these few sisters whom His Majesty has gathered together here in other places Liberty is allowed of consoling themselves with their relations but here if any relations be admitted it is done for their consolation let the none who desires to see her friends for her own comfort and is not weary with a second visit unless they be spiritual persons consider herself imperfect let her understand that she is not disengaged from creatures that she is not well that she will not enjoy Liberty of Spirit nor true peace but that she stands in need of a physician I say that unless she be freed from it and be healed she is not fit for this house the best remedy I know of is not to see her friends till she perceive that she is free from all attachment and has obtained this favor from our Lord by frequent prayer when she finds herself affected in such a manner that she takes it for a cross I am willing for her to see them sometimes in order that she may do them some good for she will certainly be of some profit to them and will not hurt herself but if she have any affection for them if their troubles afflict her greatly if she willingly listen to their worldly prosperity let her know that she will both hurt herself and not benefit them at all End of Chapter 8 Chapter 9 of the Way of Perfection This is a LibriVox recording all LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Recording by Anne Boulay The Way of Perfection by St. Teresa of Avila translated by the Reverend John Dalton Chapter 9 She speaks on the great advantage those enjoy who having abandoned the world have abandoned their relatives also and what true friends they find thereby Oh if we religious did but understand what harm we receive by frequently conversing with our relatives how should we shun them I do not understand what consolation that is which they give even independent of what relates to God if it be merely to promote our quiet and repose in their pleasure we neither can is it lawful for us to participate but we may feel for their miseries let none of them pass without deploring them and this sometimes more than we feel for themselves I dare say if those friends refresh the body a little the soul pays dearly for it but this you are quite free from for as all things are in common so that no one can have any particular comfort hence the alms which are given become general and she it is bestowed is not obliged to gratify her relations by it for she knows that our Lord provides for us all together I am astonished at the harm we receive from conversing with them I am certain no one could imagine it but he who has experienced it nor suppose how this perfection seems nowadays to be forgotten in religious houses or at least in the greater part of them I know not what it is we leave belonging to the world we who say we have left everything for God if we do not disengage ourselves from the principle obstacle V's our kindred things have come to such a state that people consider we are wanting in virtue if religious do not love and converse often with their friends and this they freely declare and allege their reasons for it in this house my daughters our great care should be to recommend them to God for what has been said regarding the wants of the church and it is only proper we should do so as to the rest we should blot them out of our memory as much as possible because it is natural to place our affections upon them more than upon other persons I was they say exceedingly beloved by my relations and I loved them so much that I did not suffer them to forget me but yet I found by experience both in myself and in others that accept parents who scarcely ever omit providing for their children and it is proper when they need comfort if we see it does not on the whole prejudice us that we should not show ourselves strangers to them since this is consistent with perfect abnegation nor to our brothers my kindred have given me the least assistance when I was in trouble nay they who have helped me therein have been the servants of God believe me sisters that in serving him as you ought you will find no better relations than those servants of his whom his majesty will send you I know this to be the case and if you be diligent in this way as you already understand for in doing otherwise you will be wanting to your true friend and spouse believe me you will in a very short time attain this liberty only for his sake than in any of your kindred for they will not desert you and those you will find to be fathers and brothers to you who you did not imagine could ever be so as these expect their reward from God they relieve us while the others who expect some reward from us seeing that we are poor and unable to benefit them in any way soon grow weary and though this may not be the general practice it is very common because it is in fact the world itself whoever tells you differently and that it is a virtue to do so believe them not for should I mention all the evils which this love for our friends brings with it I should be obliged to make a very long discourse but because others have written on this subject who know what they say better than I do let what I have said be sufficient since I have understood this matter so well what will those say who are perfect it is quite clear that what the saints tell us about flying from the world is very good and proper now as I have said before believe me that what adheres to us the most are our relations and most difficult is it to part from them they do well therefore who lead their country I mean if this serve to disengage them from their relations which I think does not consist in the body flying away but in the soul resolutely embracing Jesus our good Lord for as she finds all things in him she soon forgets everything else still it is a great help to go into retirement till we perfectly understand this truth for afterwards it may be our Lord will have us converse with our friends in order to give us a cross in that where in we used to take the light end of chapter 9 chapter 10 of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Ann Boulet the way of perfection by St. Teresa of Avila translated by the reverend John Dalton chapter 10 she tells the sisters that the above mentioned disengagement is not sufficient unless they forsake themselves also having abandoned the world in our kindred and living hence enclosed under the rules above mentioned it seems now we have done everything and have nothing left to contend with all my sisters be not to secure nor allow yourselves to sleep or else you will be like to him who lies down very quietly in bed having bolted his door fast for fear of thieves while at the same time he had them in his house you know there is no thief worse than a domestic one since therefore we are always ourselves if great care be not used as is used in important affairs and everyone do not diligently use all her endeavors to be continually denying her will there are many things which may deprive us of this holy liberty of spirit which we seek after that it may fly to its creator without being burdened with earth and lead the great remedy against this evil is continually to remember the vanity of all things and how soon they come to an end thus we shall take off our affections from things so vile and place them on that which never ends this may seem a weak remedy but it strengthens the soul exceedingly and with regard to very small matters it is useful to take great care when we have an affection for an object to turn our thoughts away from it and to fix them on God here in his majesty assists us and does us a great favor because in this house the greatest difficulty has already been overcome but because this separating from ourselves and denying and renouncing ourselves is very difficult since we are so closely united to ourselves and love ourselves so excessively here true humility may enter for this virtue and that of mortification seem always to go together and they are like two sisters who cannot be separated from each other these are not the relations from whom I advise you to keep rather embrace and love them and never be seen without them oh sovereign virtues mistresses of all creatures empresses of the world our deliverers from all the snares and toils which the devil lays for us so much beloved by our master Jesus Christ whoever possesses may go forth boldly in fight with all the powers of hell united together and with the whole world and its dangers let them not fear anything for the kingdom of heaven is theirs they have nothing to fear they care not about losing everything nor do they consider it lost for their fear is to displease their God and they beseech him to strengthen them in these virtues that so they may not lose them through their own fault it is true these virtues have this property of hiding themselves from her who possesses them so that she never sees them nor does she think she has one of them though others tell her so yet she values them so much endeavoring to possess them and to perfect them in herself although those who do possess them are soon known for those who converse with them soon notice those virtues without the individuals themselves wishing it should be so but how foolish is it for me to attempt to praise humility and mortification which have been so highly commended by the king of glory and so strongly confirmed by his sufferings you must labor then my daughters to leave the land of Egypt for if you obtain these virtues you will find manna all things will be sweet to you and however unsavory they may be to the taste of whirllings to you they will be pleasant the first thing we must aim at is to banish from ourselves the love of this body of ours for some of us are so delicate in our constitution that no little pains are to be taken herein and we are so very careful of our health that it is wonderful to see the war these two things raise especially among nuns and even among those who are not religious but some nuns among us seem to have come to the monastery for no other object but to endeavor not to die this each one endeavors to do as far as she can to speak the truth there is little convenience in the house for accomplishing this object and I do not wish you to entertain as much as a desire for such a thing remember sisters you have come here to die for Christ and not to regal yourselves for Christ this the devil suggests is necessary in order to endure and observe the rule better and some so much desire to keep the rule by taking care of their health that they die without even observing it for a month or perhaps for a day I know not then why we come here never fear that we shall want discretion in this respect this would indeed be wonderful for the confessors would immediately fear lest we might kill ourselves with penances and this want of discretion is so hateful to us that I wish we observe all the rest as punctually I know that those who practice the contrary will not agree with what I say nor need I mind what they say for I judge of others by myself that they speak the truth but I believe and indeed I know that I have more companions than I have persons displeased with me who act differently I am confident our Lord allows us therefore to be more unwell and sickly at least God has shown me great mercy in doing so for since I was to pamper myself as I did he would have done it for some reason it is pleasant to see the torments with which some afflict themselves of their own accord sometimes a frenzy seizes them of doing penance without using any moderation or discretion and this lasts for two days so to speak the devil afterwards suggests to their imagination that such mortifications do them harm and hence they never do any more penance no not even what the rules of the order command having already found the mortifications hurt them then they do not observe even the meanest injunctions of the rule such as silence which cannot do us any harm and no sooner do we fancy that we have the headache but we refrain from going to choir which is not likely to kill us either one day we omit going because our head aches the next because it did ache and three more days we keep away lest it should ache we love to invent penances of our own that we may be able to do neither the one nor the other and even at times when we are not so ill we think ourselves obliged to do nothing but that we satisfy for everything by asking leave you may ask why does the priorest grant leave I answer did she know your interior perhaps she would not do so but as you inform her of your wants and the doctor does not fail to support the account you give and as there may be some friend or relation of yours who stands by her side what is the poor priors to do though sometimes she sees you go too far she is scrupulous lest she might be wanting in charity she would much rather you would fail therein than she herself and she does not think it just to judge evil of you oh my god can such complaint be found among nuns may he pardon me for I fear it has already become accustomed these things it may be happens sometimes and I mention them here that you may be on your guard against them for if the devil once begin to terrify us with the idea that we have not good health we shall never do anything may god give us light to be right in everything amen End of chapter 10