 Chapter 23 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 23. She shows how necessary it is for one who has entered upon the way of prayer, not to turn back, etc. I wish you then to remember that much depends on beginning with a strong resolution, and this for many reasons that would occupy too much time where I too enlarge upon them. I will tell you sisters, only two or three. The first is, that as God has given us so much, and continues to be so favors upon us, it is proper that what we resolve to give him, these, this little care of ours, by which we think of him, and this not without interest, but with very great gains, should be given with all our heart, and not as one who lends a thing to recall it again. This in my opinion is not giving, for he to whom something is lent always seems displeased when it is taken away again, especially if he stand in need of it, and thought it was already his own. But if they be friends, and if he who lent the thing is indebted to the other for many favors bestowed, without any return, he may justly think it needness and want of affection, not to consent to leave something with him, as a testimony of his gratitude. What spouse is there, who unreceiving from her husband many valuable jewels, gives him not at least a ring, not for the value of it, since all things are now his, but for a proof that she will be his till his death. Does this our Lord then deserve less, when we mock him by giving, and taking away afterwards, the trifle we bestow on him? If we spend so much time with others, who will not thank us for it? Let us give to our spouse that short space of time which we have resolved to give to him. Let us likewise give it to him, with our thoughts free and disengaged from other things, and with a firm resolution of never recalling it again, whatever crosses may happen to us, whatever contradictions, whatever aridities. But rather, let us think that time as not our own, and remember it may with justice be required of us, when we do not entirely give it to him. I say entirely, that you may not imagine it would be resuming it again, were you to spend a day, or a few days, upon some necessary business, or on account of some indisposition. Let your intention be firm, for our God is not punctilious. He looks not at small things, thus he will be sure to accept a view, since this is giving him something. The other way is acceptable to one who is not liberal, but so mean that he has no heart to give. It is a wonder he lends. In a word, do something. For this our Lord takes his payment. He does as we desire in taking our accounts. He is not strict, but generous. How great so ever the debt may be, he considers it nothing to forgive it in order to gain us. He is so vigilant, that you need not fear he will leave unrewarded even the lifting up of your eyes to think of him. The second reason is, because the devil has not so much power to tempt us. He is extremely afraid of resolute souls, for he knows by experience that these do him great mischief, and whatever he invents to hurt them turns to their benefit and that of others, and so he comes off with a loss. Still we must not be careless or trust in this, because we deal with perfidious traitors, who, though they dare not so boldly attack persons who are prepared for them, they themselves being extremely cowardly, yet if they see any negligence, may do great harm. But if they see one fickle, and not strengthen in virtue, and earnestly resolve to persevere, they will not leave him day or night, but will suggest fears and inconveniences without end. This I know very well by experience, and therefore I am able to speak thus on the subject, and I add, that few understand the great importance of it. The third reason is, that a resolute soul fights with greater courage. Knowing that, come what may, he must not turn back. And it is just like one engaged in battle, who, knowing that if he be conquered, he must expect no quarter, and if he fall not in the battle, he must die afterwards, and fights with greater resolution, and intends to sell his life dearly, as they say. And does not fear the blow so much, because he remembers how important victory is, that his life depends upon it. It is also necessary to begin with a hope, that if we do not allow ourselves to be overcome, we shall succeed in our design. This at least is certain, that however little the gain may be, we shall come off very rich. Fear not that our Lord will suffer you to die of thirst, for he it is who invites us to drink at his fountain. This I have already mentioned, and I wish to repeat it often, because it tends greatly to frighten those who do not as yet know by experience the goodness of God, though by faith they know it. But it is a great blessing to have experienced the friendship and caresses which he bestows on those who walk along this way, and how he defrains, as it were, all their expenses. And as for those who have not experienced this, I do not wonder at their desiring some security, that they will receive interest for what they give. Now you know there is a hundred for one, even in this life, and that our Lord has said, ask, and you shall receive. If you do not believe his majesty, who assures us of this in several parts of the gospel, then sisters, it is no use my trying to persuade you of it. Yet if any doubt what I say, be assured that little is lost in trying it, for this way has this advantage that more is given than is asked, or can be desired. I know this is certain, and I can bring forward as witnesses those amongst you who, through God's goodness, have experienced it. End of chapter 23 Chapter 24 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 St. Teresa of Avila, translated by the Reverend John Dalton. Chapter 24 She shows how vocal prayer is to be used with perfection, and how mental prayer is connected with it. Let us now speak to those souls which, as I have said, cannot recollect themselves, nor fix their understandings on mental prayer, or use any meditation. I do not wish to mention here these two names, for I know there are many persons who seem frightened at the mere name of mental prayer, or contemplation. And such a one may come to this house, since, as I have said, all do not go along the same way. The advice which I now wish to give you, and I might say teach you, for it is lawful, being a mother in the office I hold as a prioriress, is to teach you how to pray vocally, since it is proper you should understand what you say, and because it may happen that those who cannot meditate on God may likewise be tired with long prayers. I do not wish to interfere with those, but only to speak of that which, as we are Christians, we are all obliged to repeat these, the Our Father and the Hail Mary, because people should not say of us that we speak and understand not, unless we think it enough to go by custom, and imagine it is quite sufficient merely to pronounce the words. Whether it is sufficient or no, I do not now inquire. Let the learned decide. That which I wish you to do, daughters, is not to content yourselves with this alone. For when I say I believe, it is proper me thinks, that I should understand and know what I believe. And when I say Our Father, love requires I should understand who this Our Father is, and who is the Master that taught us this prayer. If you reply by saying, you know this already, and that you need not be reminded of it, you have no reason in what you say, for there is a great difference between one Master and another, and not to remember even those in this world who instruct us, is great in gratitude, especially if they be saints and spiritual directors. It is impossible for us to forget them, if we be good scholars. When we say this prayer then, God forbid we should ever be unmindful of such a Master as he is, who taught us this prayer, and with such a love and desire too, that we might profit thereby. However, as we are very weak, we are not always mindful of him. As to the first point, you already know that His Majesty teaches, prayer should be in solitude, for so he himself always prayed, not however for his own wants, but for our instruction. Now, I have mentioned before that we cannot speak with God and with the world at the same time, and surely it is nothing else when a person prays vocally on one side and on the other listens to some discourse, or is thinking on whatever comes into his mind without checking these distractions. Sometimes indeed, however much one may strive, he cannot help such thoughts, either on account of some evil humors, especially if the person be melancholy, or through weakness of mind, or else because God permits certain tempestuous seasons to come on his servants, for their greater benefit. Then, though they are afflicted and endeavor to be free from their troubles, they cannot, nor do they mind what they say, though they strive ever so much. Neither does the understanding fix upon anything, but seems to be in a frenzy, so disordered does it seem. But by the pain it gives him who has this affliction, he will perceive it is not his fault, and let him not afflict himself, which is still worse, or tire himself in trying to reduce to reason one who at the time is not capable of being reduced, these, the understanding, but let him pray as well as he can, or not pray at all. Rather, he should endeavor to give his soul as being in firm, some rest, and attend to some other act of virtue. This is intended for persons who take care of themselves, and understand well that they are not to speak to God and the world both at once. That which we are able to do is to endeavor to be alone, and God grant that may be sufficient for our understanding with whom we are, and what answer our Lord gives to our petitions. Thank you, he is silent. Though we hear him not, he speaks sufficiently to the heart when we from our heart pray to him, and it is proper that we consider it is to every one of us our Lord directs this prayer, and that he teaches it to us. Now the Master is never so far from his pupil, that he should have any necessity to call aloud to him, but he is very nigh. This I wish you to understand, that to say the our Father well, you must not go away, but remain near the Master who teaches it to you. You will perhaps say that this is meditation, and that you neither can, nor do you wish to pray vocally, and because there are impatient persons who love their own ease, and not being used to this, they find difficulty at first in recollecting their thoughts, and to avoid a little labor, they say they cannot do more, nor do they know how to pray except vocally. You have reason in saying that what I teach you is mental prayer, but I assure you I know not how it can be separated if we wish to perform vocal prayer well, and if we understand with whom we are speaking. We are even obliged to endeavor to pray attentively, and God grant that by using these remedies, we may say the Lord's prayer well, and not finish by thinking on some foolish thing. I have myself sometimes experienced this, and the best remedy I find is to endeavor to keep my thoughts fixed on him to whom I address the words. Have patience, therefore, and endeavor to accustom yourselves to so necessary a duty. End of chapter 24. Chapter 25 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 25. How much a soul gains that prays vocally with perfection, and how it happens that thereby God raises her to contemplation and to supernatural objects. In order that you may not imagine little advantage is gained by praying vocally with perfection, I tell you it is very possible that while you are repeating the our Father or saying some other vocal prayer, our Lord may raise you to perfect contemplation. For by these ways, His Majesty discovers that He hears Him who speaks to Him, and His greatness speaks to Him also, suspending His understanding and binding up His thoughts, and as the saying is, taking the words out of His mouth. And hence, though He would wish, He cannot speak except with difficulty. He knows that this Divine Master stands teaching Him without the noise of words, and suspends His faculties, because should they operate, they would then rather hinder than help Him. They enjoy without understanding how they enjoy. The soul is burning with love, yet she does not understand how she loves. She perceives that she enjoys what she loves, yet she knows not how she enjoys it. She understands sufficiently that it is not an enjoyment which the understanding obtains by desiring it. The will embraces it without knowing how. But by being able to understand something, it sees that this is a good which cannot be merited by all the united labors of men, which they may endure in this life for the purchase of it. It is a gift of the Lord and of Heaven, who gives like Himself alone can give. This daughters is perfect contemplation. Now you should understand the difference between this and mental prayer, which is, as I have said, considering and minding what we say, and with whom we speak, and who we are that presume to speak to so great a Lord. Thinking on this and the like truths, such as how little we have served Him, and how much we are bound to serve Him, is mental prayer. Think not that it is some other unknown tongue, nor be terrified at the name. The recital of the our Father and the Hail Mary, or whatever other prayer you like, is vocal prayer. Now consider what bad music this will make without the former, since without it even the words will not always run in order. In these two kinds of prayer, mental and vocal, we may do something by the divine assistance, but in contemplation, of which I have just now spoken, we can do nothing at all. It is His Majesty who does everything, for it is His work, and it surpasses our natural strength. But as the nature of contemplation has been very fully explained in the best manner I was able, in the relation of my life, which, as I have mentioned, I wrote in order that my confessor, who commanded me to write it, might examine it, I will say nothing more on the subject here, but merely touch upon it. If those amongst you who shall have been so happy as to be conducted by our Lord to this degree of contemplation should happen to meet with this relation, it contains some points and advice, which our Lord wished I should properly and truly deliver, in order that they might console you greatly, and also tend to your profit. And this, the relation of my life is, I think, capable of doing, and others think the same, for they keep it by them through their esteem for it. But it is a shame for men to bid you to esteem anything of mine, and our Lord knows with what confusion I write a great deal of what I say. May He be blessed who thus bears with me. Those who have supernatural prayer, let them procure it, as I have said, after my death. Those who have it not need not do so, but let them endeavor to practice what I have said in this chapter, gaining by all possible ways, and using every diligence that our Lord may give it to them, and let them beg it from Him, and assist one another themselves. Let them leave it to our Lord, for He it is who must bestow it. And He will not deny you it, if you loiter not on the way, and strive courageously to arrive at the end thereof. Let us now return to our vocal prayer, that it may be performed in such a way, that without our perceiving it, God may give us the whole together. Now, as I have said, in order to pray as we ought, you already know that the examination of conscience, saying the confideur, and making the sign of the cross, are the signs of the cross, and the signs of the cross, and the signs of the cross, and making the sign of the cross, are to be done first. Next, daughters, since you are alone when thus employed, endeavor to obtain some company. And what better can you have than the very Master who has taught the prayer you are going to say? Represent the same Lord with you, and observe with what love and humility He stands teaching you. And believe me, as much as you can, you cannot remain long without such a friend. If you accustom yourselves to have him near you, and he sees that you do it with affection, and that you still endeavor to please him, you cannot drive him from you, as the saying is. He will never be wanting to you. He will help you in all your troubles. You will find him with you in all places. Do you think it a small favor to have such a friend at your side? Oh, sisters, those amongst you who cannot discourse much with the understanding, nor keep your thoughts fixed without being distracted, accustom yourselves to it. Remember, I know you may do it, for I have lived many years under this cross, of not being able to fix the imagination upon one thing. This is a very great affliction. Yet I know our Lord does not abandon us in such a way that if we humbly approach and beg it of him, he will not accompany us. And if we cannot obtain this favor in one year, let it be in many, and let us not grudge spending time on one thing. Who hinders us from so spending it? I say that one may accustom herself to this, and be at her work, and so get near to this true master. I do not now require you to meditate on him, or to form many ideas, or make high in curious considerations with your understandings. I require of you no more than to look upon him. And who hinders you from turning the eyes of your soul for one instant, if you can do no more, towards this Lord? Since you can look upon the most ugly objects, can you not look upon something the most beautiful that can be imagined? If he did not appear beautiful in your eyes, I give you leave not to look upon him. And yet, daughters, your spouse never takes his eyes off from you. He has endured a thousand abominations committed against him, and yet they are not enough to make him forbear looking upon you. Is it much then for you to take off your eyes from these exterior objects and sometimes to cast a look upon him? Behold, as the spouse sayeth, he stands waiting for nothing else, but that we look upon him. As you wish for him, you will find him. He takes such notice of our casting our eyes upon him that no diligence will be wanting on his part to induce us. People say that if a wife wished to live quietly with her husband, she must do as he does. If he be sad, she must appear sad too. If he be merry, she must appear so likewise, though she may not be in reality. See, sisters, from what a subjection you are freed, thus in truth, without any fiction, does our Lord act with us. For he makes himself the subject, and would have you be the mistress, and he acts according as you wish. If you be cheerful, contemplate him as risen, for merely imagining how he went forth from the sepulchre will rejoice your soul. But with what brightness, with what beauty, with what majesty, how victorious, how joyful, like one who has so gloriously returned from the battle, where he has gained so great a kingdom, all of which he wishes should be yours. Now, is it much that you should once turn your eyes to look upon him, who bestows so much upon you? If you be sad or afflicted, consider him on the road again to the garden, and what sorrow is so great as that which he endured in his soul, since through patience itself there is no sorrow and complains of it? Consider him again bound to the pillar, full of pains, all his flesh torn to pieces through his great love for you, persecuted by some, spit upon by others, denied by his friends, and forsaken by them, without anyone to plead for him. Stiff with cold and placed in such solitude, that it would be easy to console yourselves with him. Consider him likewise laden with his cross, so that his enemies would not let him take breath. He will behold you with those eyes, so beauteous and compassionate, big with tears, and he will forget his own sorrow to comfort you, provided only that you go and solace yourselves with him, and turn your eyes to look upon him. O Lord of the world, my true spouse, art thou so far necessitated, my Lord and my God, thou wilt admit such wretched company as mine? You should say, sisters, if your hearts have been so soft and from seeing your Savior in the state I have described, that you not only desire to look on him, but you are delighted in speaking to him, not in a set form of prayer, but with supplications issuing from the grief of your hearts. What will be your joy when you see him in heaven? I perceive, oh my God, by your looks, that you are pleased with me. Now, how, O Lord, is it possible that the angel should leave thee alone, that even thy father should not comfort thee? If it be, O Lord, that thou wilt suffer all this for me, what is it that I suffer now? What do I complain of? I am now so ashamed, since I have seen thee in such a state, that I wish to suffer, O Lord, all the afflictions which may happen to me, and to take them as a source of great comfort, that so I may imitate thee in something. Let us go together, O Lord, wherever you go, I will go too. Whatever you pass along, I will pass likewise. Bear your part, daughters, in this cross. Be not troubled lest the Jews trample upon you, because your Lord will not walk in such pain. Heed not what they say of you, because you are deaf to their accusations, stumbling and falling with your spouse. Go not away from the cross, nor leave it. Consider attentively the weariness with which he travels, and by how many degrees his passion exceeds your sufferings, however great you may fancy them to be, and however much you may feel them. You will always be comforted thereby, for you will see they are but children's play when compared with our Lord's suffering. He will perhaps say, sisters, how can this be done now? Had you seen him with your corporal eyes, at the time when his majesty lived on the earth, then you would very willingly have done it and always looked upon him. Believe it not, for he who will not now use a little violence to recollect his mind, so as to behold his Lord within himself, and this he may do without danger, and with using very little diligence, much less will he place himself at the foot of the cross with Magdalene, who saw death before her eyes. And what must our glorious lady and this blessed saint have suffered? What threats? What ill words? What shocks? What affronts? With what courtiers had they to deal? Those of hell who were the ministers of the devil. Doubtless what they'd suffered must indeed have been terrible, but the great sorrows of another make them not feel for their own. Imagine not therefore, sisters, you will be fit for such great afflictions, if you are now so unfit for such small matters. By exercising your cells in these, you may be able to endure other greater afflictions. In order to help you herein, you may carry about with you an image or representation of this Lord, not merely to wear it in your bosom and never look at it, but to speak often to him, for he will teach you what to say to him. Since you find words to speak to others, why should you want them to speak with God? Do not believe this. I at least will not believe you, if you accustom yourselves there too. For if you do not, you will be sure to want them, for not conversing with a person causes a kind of strangeness and an ignorance how we should speak. It almost seems as if we do not know her, for kindred and friendship are soon lost, for wants of conversing together. It is likewise an excellent thing to take a good book in your own language, in order to recollect the thoughts, that so you may pray well vocally, and by little and little accustom the soul there too, by caresses and artifices, so that she may not be frightened. Remember that the soul many years ago went away from her spouse, and induced her to be willing to return to his house. Great skill is required to know how to treat her, so depraved are we sinners. We have so accustom our souls and thoughts to follow their own pleasure, or, to speak more properly, their own pain, that the wretched soul knows not her condition. Hence, to make her return and take delight in living at his house requires great skill. For unless she be forced to do this, but by little and little, she will never effect anything. Again, I assure you, that if you carefully accustom yourselves to what I have said, you will thereby gain such great profit that I cannot express it, even if I wished. Keep yourselves near then to this good master, and firmly resolve to learn what he shall teach you, and his majesty will so order things, that you will not fail to become excellent scholars, nor will he forsake you, if you do not forsake him. Consider the words which that divine mouth utters, for by the very first you will immediately understand the love he has for you, and it is no small happiness and consolation for a scholar to know that his master loves him. End of Chapter 26 Chapter 27 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 27 She dwells on the great love our Lord shows us, and the honor he gives us in the first words of the Our Father. Our Father who art in heaven, Oh my God, how justly do you seem to be the father of such a son, and how well does your son appear to be the son of such a father? May you be blessed forever. Was it not enough to bestow so great a favor at the end of the prayer? At the beginning, thou fillest our hands and dost be so so high a favor upon us, but it would be well if the understanding were so filled and the will so taken up therewith, as to be unable to speak one word more to thee. Oh, how well, daughters, would perfect contemplation come in here. Oh, with what great reason should the soul here enter into herself, the better to be able to ascend above herself? That so this holy son may make her understand what a glorious place that must be where he says his father is, these, in heaven. Let us leave this earth, my daughters, since it is proper such a favor as this should not be so undervalued, as that we should still remain on the earth after we understand how great this favor is. Oh, Son of God, and my Lord, how is it that thou givest so much in the first word? How is it that not only does thou humble thyself exceedingly, so as to unite thyself with us in our petitions, and make thyself a brother of what is so vile and miserable, but thou givest us, in the name of thy father, all that can be given, since thou wishes him to take us for his sons. Thy word cannot fail, thou obliges him to keep it, which is no small burden, since in being a father he bears with us, however grievous our offenses may be, if we return to him as the prodigal son did. He has to pardon and comfort us in our afflictions. He has to support us, as such a father should do, who must of course be far better than all earthly fathers, since there can be nothing in him but every perfection. And after all this, it is your wish to make us partners and coheirs with thee. Consider, my Lord, that though by reason of the love you have for us, and through your humility, nothing can hinder you from doing so. For, O Lord, you were upon earth and were clothed with it, and since you assumed our nature, you seem to have some reason in regarding our benefit. Still, consider your father is in heaven. You say so, and therefore it is fit you should have respect for his honor, and since you are exposed to dishonor on our account, leave your father free. Do not oblige him to so much for once so wicked as I am, and who will so ungratefully repay him. O good Jesus, how clearly hast thou shown that thou art one with him, and that thy will is his and his thine. What acknowledgement is so clear? How wonderful is the love thou hast for us. Thou dis-endever all thou couldst, to conceal from the devil that thou art the Son of God, and through the art and desire thou hast for our good. Nothing could hinder thee from showing us this excessive favor. Who could do it but thou, O Lord? At least I see clearly, O my Jesus, that thou, like a darling son, dis-speak for thyself and for us, and that thou art powerful to perform in heaven what thou sayest on earth. Blessed forever be thou, O my Lord, who art so desirous of giving, that nothing can be too precious for thee. Now, daughters, do you think this is a good master, who, in order to entice us to learn what he teaches us, begins by bestowing on us so great a favor? Do you think it will now be fit that though we pronounce this word vocally, we should forbear to apprehend it with our understanding, lest our heart, by seeing such love, should break in pieces? And what son is there in the world that does not endeavor to know who his father is, when he hath a good one, who possesses such majesty and power? If he were not such, I should not wonder at our being unwilling to know ourselves to be his sons. For the world is now in such a state that if a father has a lower dignity than his son, the latter does not think himself honored in owning him for his father. This is not the case here, for God forbid that ever there should be any mention of such things in this house. It would then become a hell. But let her, who is the most noble by birth, seldom or ever mention her father's name, for all must be equal here. O sacred College of Christ, wherein St. Peter, who was only a fisherman, had more authority than St. Bartholomew, who was a king's son. His majesty knew what would happen in the world by precedency, these, who were the more noble. This is nothing more than to dispute whether the earth be good for bricks or for mortar. Oh my God, what an insignificant matter. May his majesty deliver you sisters from such contests as these, though it be but ingest. I trust in his majesty that he will. When something of this nature shall happen to anyone, let a remedy be applied immediately, and let her fear to become a Judas among the apostles. Let a penance be given to her, till she thoroughly understand that she deserves not to be even the most vile earth. Our good Jesus has given you a most excellent father. Let no other father be owned or mentioned here. And endeavor, my daughters, to be such that you may deserve to be regaled with him. Cast yourselves into his arms. You know already he will not cast you away, if you be good daughters. Now who will not take care not to lose such a father? Daughters, what an opportunity is there here. For your consolation, but not to dwell longer on this point, I will leave you to your own thoughts. For however distracted your mind may be, between such a father and such a son, the Holy Spirit must of necessity be. And may he inflame your will and bind it with the most ardent love, since the great desire you have is not sufficient. End of Chapter 27 Chapter 28 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 28 On the Words Who Art in Heaven The Saint also explains what the prayer of recollection means. Consider what your Master says next. Who art in Heaven? Do you think it is of little importance for you to know what Heaven is and where your most Holy Father is to be sought? I tell you that it is very important for wandering intellects, not only to believe this, but to endeavor to understand it by experience, because it is one of those things which strongly bind the understanding and recollect the soul. You already know that God is in all places. Now it is clear that where the King is, there is the court. In a word that where God is, there Heaven is. You may also believe without doubting that where His Majesty is, all His glory is. Consider what St. Augustine says, that He sought God in many places and came at last to find Him in Himself. Do you think it is of little importance for a distracted soul to understand this truth and to know that she need not go to Heaven to speak with her eternal Father or to regal herself with Him? Nor need she speak aloud for however low she may speak, he is so near that he will hear us. Neither does she require wings to fly and seek Him, but she can compose herself in solitude and behold Him within herself and let her not separate from so good a guest, but with great humility speak to Him as a Father and treat Him as a Father, relate her troubles to Him and beg a remedy for them, knowing that she is not worthy to be His daughter. Be on your guard, daughters, against a certain false modesty to which some persons are addicted and think it is humility, yet it is not humility if the King is pleased to show you a favor, not to accept it. But it is humility to accept it and acknowledge how much it exceeds your merits and so you may rejoice in it. A fine humility indeed that I should entertain in my house the Emperor of Heaven and Earth who comes therein to show me kindness and recreate Himself with me while I, out of humility will neither answer Him nor stay with Him nor accept what He gives me but leave Him there alone. And though He may bid and entreat me to ask Him for something, I through humility must remain poor and even allow Him to go away because He sees I have not determined on anything. Pay no attention to such humility, daughters, but treat with Him as with a Father, as with a brother, as with a Lord, as with a spouse, sometimes in one way, sometimes in another, for He will teach you what you should do to please Him. Be not too easy, but challenge His word since He is your spouse that He would treat you as such. Consider that you are much more concerned in understanding this truth, these, that God dwells within you and that there we should dwell with Him. This kind of prayer, though it be vocal, recollects the understanding much sooner and is a prayer that brings with it many benefits. It is called the prayer of recollection because in it the soul recollects all the faculties and enters within herself with her God and there her Divine Master comes much sooner to instruct her and bestow on her the prayer of quiet than in any other way. Always there with Him she may meditate with herself on the Passion and represent to herself the Son and offer Him to the Father and not worry the understanding by going to seek Him on Mount Calvary, or in the Garden, or at the Pillar. Those that can thus shut themselves up in this little heaven of our soul where He abides who created Heaven and Earth and they who can also accustom themselves not to behold or stay where these external senses distract them. Let them believe they walk in an excellent way that they shall not fail to be able to drink water from the fountain and thus they will advance far in a little time. It is like one who makes a voyage by sea who by having a little favorable weather gets within a few days of his journeys in whereas those who go by land are much longer. Those are already out at sea as the expression is who, as they have not quite lost sight of land do nevertheless what they can by recollecting their senses to get quite clear of it. In like manner we very clearly discover whether the recollection be true for it produces a certain operation which I cannot explain but whoever has it will understand it so that it seems the soul rises up from her play. For such she sees the things of this world are. She seizes the opportunity and like one who retires to some strong castle to be out of the fear of the enemy she withdraws the senses from these exterior objects and leaves them in such a manner that the eyes, though unaware close up so as not to behold them in order to open wider the eyes of the soul. Accordingly, whoever walks in this way always keeps his eyes shut in prayer and it is an admirable custom for many reasons because it is forcing ourselves not to behold things here below. This shutting of the eyes takes place only at the beginning of such recollection for afterwards it is useless. Then more strength is required to open them. The soul seems to strengthen and fortify herself at the expense of the body and to leave it all alone and enfeebled since she draws a supply of provisions against it. And though at first this retreat should not be understood because not very great for in this recollection there is sometimes more and sometimes less. Yet if it grow into a custom although in the beginning it may cause trouble for the body disputes its right not perceiving that it ruins itself by not acknowledging itself to be vanquished. If I repeat it should be practiced for some days and we use this force to ourselves the benefit there from will appear evident and we shall perceive that in the beginning of prayer the bees immediately repair their hive and enter to make honey and this is without any trouble on our part because our Lord is pleased that for the time in which they formerly took some pains the soul and the will should deserve to be possessed of such a command that by merely an intimation to them and nothing more the senses might immediately obey and retire into her. And though afterwards they go forth again it is a great matter to have already submitted because they go forth as captives and subjects and do not the mischief which they could effect formerly and when the will recalls them they come with more readiness till after having often re-entered our Lord is pleased they shall rest entirely in perfect contemplation. Let what I have said be well considered for though it may seem obscure yet whoever will practice it shall understand it. Since then these go by sea and since it is so important for us not to go on so slowly let us speak a little as to the manner how we may accustom ourselves to so good a way of proceeding. These are much more secure from occasions and the fire of divine love takes hold of them sooner because they are so near it that upon the least breath of the understanding all will be in a flame if only the smallest spark should fall upon them and as there is no obstacle from the exterior the soul remains alone with her God and so she is quite prepared to be set on fire. Let us remember then that within us there is a palace of immense magnificence the whole building is of gold and precious stones in a word it is every way as it ought to be for such a Lord. Forget not also that you are partly the cause that this edifice is such as it is for truly there is no building of such great beauty as a pure soul filled with virtues and the greater these virtues are the brighter do these stones sparkle and that in this palace the great king lodges who has been pleased to become your guest and that he sits there on a throne of immense value which is your heart. This may at first seem ridiculous I mean to make use of such a figure to make you understand what I say still it may be of great help to you especially for since we women want learning all this is indeed very necessary to make us understand that there is within us something else more precious beyond comparison than that which we see outwardly let us not imagine we have nothing in our interior God grant that women only be the persons guilty of this negligence for if we remember that we have within us such a guest I think it is impossible we should be so fond of the things of this world because we should see how base they are in comparison with those treasures which we possess within us what more does a brute beast do which on beholding something pleasing to the sight satisfies its hunger by seizing upon it now should there not be some difference between them and us some persons will perhaps laugh at me and say all this is very evident and they may have reason for saying so but for some time it was obscure to me I knew well that I had a soul but I understood not the dignity of this soul nor knew who lodged within it because my eyes being blinded by the vanities of this life I was prevented from seeing him me things had I then known as I do at present that in this little palace of my soul so great a king is lodged I would not have left him alone so often but sometimes at least I should have stayed with him and have been more careful to prepare a clean lodging for him but what calls for such admiration is that he who by his immensity could fill a thousand worlds should be enclosed in so small a place thus was he pleased to be confined in the womb of his most sacred mother he being Lord brings us liberty with him and in loving us much reduces himself to our nature when a soul begins to know him he does not discover himself fully at once lest she might be troubled to see herself so little and yet containing within herself so great a being by degrees he enlarges such a soul according to what he knows is necessary for that which he infuses into her therefore I say that he brings liberty with him since he has power to enlarge this palace the point lies in our giving it to him as his own with a full and perfect resolution that so he may either place there or take away whatever he pleases as it is his own this is his pleasure and his majesty has reason let us not refuse it to him since he is not to force our will he takes only what we give him but he does not give himself entirely to us till we give ourselves up entirely to him this is certain because it is of such importance I so often remind you of it nor does he operate in the soul so much as he does when without any obstacle she is wholly his nor do I understand how he could operate there for he is a lover of order now if we fill the palace with rabble and with trifles how can it receive our lord with all his court he does a great deal in remaining even for a short time admits so much confusion do you think daughters that he comes alone do you not hear what his son says who art in heaven you may be sure such a king is not left alone by his courtiers but they attend him praying to him for us and for our welfare because they are full of charity imagine not that it is the same in this world where if a king or prelate should visit anyone for some particular object or because he loves the person envious feelings immediately arise in others and the poor man is culminated without having done the others any injury hence the honor costs him dear end of chapter 28 chapter 29 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 29 she mentions what means are to be used for obtaining the prayer of recollection for the love of God daughters be not at all anxious for these favors let each one endeavor to do her duty and if the superior do not approve of it she may be sure our Lord will accept and reward it but have we come here to seek a reward in this life? let our thoughts be fixed upon that which endures forever and let us despise all things here below since even they do not continue during the period of one's life for today we may be going on well but tomorrow if the superior should see more virtue in you he may like you better if not it is of little consequence do not give way to such thoughts which sometimes arise from little things and may disturb you much stifle them by considering your kingdom is not in this world and how quickly all things come to an end but even this consideration is a poor remedy and not a very perfect one it is better that your cross should continue that you should fall into disgrace and be despised desire that this may be so for the sake of that Lord who is with you cast your eyes on yourselves and behold yourselves interiorly as I have said already there you will find your master who will not be wanting to you and the less exterior consolation you have so much the more will he caress you he is very compassionate and never fails to help the afflicted and disconsoleate if they trust in him alone so sayeth David mercy shall encompass him that hopeth in the Lord either you believe these words or you do not if you do why do you torment yourselves oh my Lord did we truly know thee we should not be anxious for anything for thou give us plenty to those who wish to trust in thee believe me friends if we understand this truth it will be of great assistance towards enabling us to discover that all the favors of this world are a lie even should they hinder the soul but a little from retiring into herself would that you could understand this truth I cannot make you understand it for though I am obliged more than anyone else to understand it yet I cannot understand it as I ought to do to return now to what I was saying I should be glad to know how to explain to you in what manner the soul finds herself in the company of the king of kings and the saint of saints without any impediment to the solitude which she and her spouse enjoy when this soul desires to enter within herself into this paradise with her God and locks the door after her against all things of the world I say when the soul desires for know that is not a matter altogether supernatural but that it depends upon our will and we can do it by the help of God's grace since without this nothing can be done nor can we of ourselves have one good thought here the powers of the soul are not silent but only shut up within themselves we can acquire this degree in many ways as we find written in certain books these by disengaging ourselves from everything in order thereby to approach interiorly to God and even amidst business by retiring into ourselves though it were only for a moment it is very useful to remember that we have company within us what I only aim at is that we see him and remain with him to whom we are speaking without our turning our backs upon him for me thanks we do this when we remain discoursing with God and thinking on a thousand vanities at the same time all the evil comes from our not properly understanding that he is near us but we imagine he is far off and how far if we go to heaven to seek him does not thy countenance then oh Lord deserve to be looked upon being so near to us we think men do not hear us if when we are speaking to them we notice they do not see us and must we shut our eyes that we may not see you beholding us how can we know whether you have heard what we say to you this is only what I would wish to explain that we should accustom ourselves with facility to quiet the understanding that so it may know what it says and to whom it speaks and for this purpose it is necessary that we withdraw these exterior senses within ourselves and there find them something to do for it is true that we possess heaven within us since the Lord thereof resides there in a word it is necessary that we should accustom ourselves to taste the sweetness of his presence without our requiring any words to speak to him for his majesty will clearly show us he is there thus we shall be able to pray vocally with great quiet and we shall free ourselves from much trouble for during the short time that we force ourselves to stay near this Lord he will understand us as the saying is by signs so that if we often repeat the Lord's prayer he will make us understand that when we say it only once he has heard us he exceedingly loves to deliver us from evil though we should say but one our father in an hour provided we understand that we are with him that we know what we ask and how willing he is to give and how glad he is to be with us he does not wish that we should tire ourselves by speaking too much with him may our Lord teach this truth to those among you who know it not for myself I confess I never knew what it was to pray with satisfaction till our Lord taught me this way and I have always found such great advantage from this practice of recollection and entering within myself that this is the reason why I have said so much on the subject I now conclude whoever wishes to arrive at this degree of perfection and as I have said it is in our power to do so let her not grow weary in accustoming herself to do what I have been saying and this is by little and little to obtain the mastery over oneself not losing ourselves for nothing but recalling our senses within us and this is not a loss for the soul but a great gain if she speak she should endeavor to remind herself that she is about to speak with one within her if she listen she should remember that she is about to hear one who speaks most intimately to her in a word let her understand that if she wish she need never separate herself from such good company and let her grieve when she has for any long time left this her father there alone of whom she stands so continually in need if she can do this often in the course of the day let her if not let her do it at least sometimes when she has accustom herself to it she will gain great profit thereby sooner or later after our Lord Shahab granted this favor to her she would not exchange it for any earthly treasure nothing is learned then without some little trouble for the love of God's sisters consider that care well employed which you shall bestow on this matter and I know that if you practice it for a year or perhaps only for half that time you will reach this degree by the divine assistance you see then how inconsiderable this labor is in comparison with the advantage of establishing this solid foundation in order that if God wishes to raise you to hire things he may find you disposed by seeing you so near him Amen End of Chapter 29 Chapter 30 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 30 on those words of our father hallowed be thy name the saint applies them to the prayer of quiet Let us now consider how our good master goes on with his prayer and begins to pray to his holy father for us and what does he ask him it is proper that we should understand this who is there however stupid he may be that when he is about to ask something of a great person considers not before him how he should speak to him that so he may please and not displease him and does he not also consider what it is necessary he should ask for and for what purpose he wants what is to be given him especially if he should ask for any important favor as our good Jesus taught us to ask this is a point very worthy of being attended to could you not oh my lord have in one word included all things and have said give us father that which is expedient for us since to one who understands all things so well nothing more seems requisite oh eternal wisdom between you and your father this would be sufficient and so you prayed in the garden you manifested your will and showed your fear but you resigned yourself to your father's will and you know oh my lord that we are not so resigned as you were to your father and that it was necessary to ask for particular blessings that so we might rest upon the consideration whether what we ask be good for us if not we should not ask it our nature is such that unless we receive what we desire we would not on account of our free will except what God shall give us because though it may be better for us in the end yet we never think we shall be rich unless we see ready money in our hands oh lord what is the cause why our faith is so benumbed and so dormant both as regards the one and the other hence we neither understand how a certain punishment we shall have nor how certain a reward it is therefore proper daughters that you should understand what it is you ask for in the our father take heed that if the eternal father grant your request you cast it not back in his face and that you always think very seriously of what you ask and whether it be good for you if it be not do not ask for it but desire that his majesty would enlighten you on this point for we are blind and squeamish so that we cannot eat those meats which would give us life but only those which bring death with them a death so dangerous because eternal our good Jesus tells us to say these words wherein we petition that such a kingdom should come to us hallowed be thy name thy kingdom come now daughters consider the great wisdom of our master here I consider and it is fit we should understand what we ask for in praying for this kingdom as his majesty sees we should be unable to sanctify praise magnify or glorify this holy name of the eternal father on account of our very poor ability if his majesty had not given us the means by giving us here his kingdom so our good Jesus has been pleased to join both together in order then daughters that we may understand what we ask for and how necessary it is that we become important in our requests and do all we can to please him who is to grant our petitions I will tell you here what I understand if you do not like it you may meditate on other considerations and this our master will permit that so we may in all things submit ourselves to the judgment of the church as I always do and even this I will not give you to read until it has been examined by persons who understand the subject the chief happiness which seems to me to be in the kingdom of heaven among many other sources of joy is this there no account is made of any earthly thing but there is a repose a glory in the blessed a rejoicing that all rejoice a perpetual peace a great satisfaction in themselves and this comes to them because they see all the inhabitants sanctify and praise God and bless his name and that none offend him all love him and the soul herself minds nothing else but to love him and she cannot forbear loving him because she knows him and so we should love him in this world did we know him though not in such perfection and with such steadfastness but we should love him in a manner different from what we do now did we once know him it seems as if I were going to say we must be angels in order to present this petition and to pray well vocally this our divine master wishes us to do since he commands us to make so sublime a request and doubtless he bids us not ask for things which are impossible and why should it be impossible for a soul placed in this land of exile to arrive at this point by God's assistance though not in such perfection as those others do who are free from this prison of the body for we are yet at sea and on a journey but there are seasons when our Lord places those who are weary of traveling to the state wherein the powers are tranquil and the soul is quiet wherein as it were by signs he makes them clearly understand how sweet that is which our Lord gives to those whom he brings to his kingdom and on those to whom this is given he bestows certain pledges that by means of them they may conceive great hope of being enabled to enjoy eternally what they are only allowed to sip here in this world if I thought you would not say I was speaking of contemplation it would in this petition be very proper to say something of the beginning of pure contemplation which those who are accustomed to it call the prayer of quiet but as I have said I am speaking of vocal prayer and here it may seem that one does not agree with the other this I will not endure I know they do agree excuse me in saying so for I know many persons who pray vocally have not been advanced by God without their knowing how to a high degree of contemplation therefore it is that I urge this so much daughters in order that you may perform your vocal prayers well I know a person who could never reach further than vocal prayer and yet by practicing this she possessed everything if she did not pray vocally her understanding was so distracted that she could not endure it but would that all of us practice mental prayer so well in certain pattern nostres which she recited on the several mysteries of the passion and in some few other prayers also she continued to pray vocally for two or three hours she once came to me exceedingly afflicted because she knew not how to practice mental prayer neither could she contemplate but only pray vocally I asked her what she said and perceived that though she kept to the pattern nostre she enjoyed pure contemplation and God raised her even to the prayer of union and this clearly appeared in her actions for she led a very good life so that I praised our Lord and even desired to have her vocal prayer if what I say be true as it is you who dislike contemplatives must not suppose you have not contemplation if you say your vocal prayers as they should be said keep a pure conscience End of Chapter 30 Chapter 31 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 St. Teresa of Avila translated by the Reverend John Dalton Chapter 31 She continues the same subject and explains the prayer of quiet, etc I wish daughters not withstanding to explain this prayer of quiet to you according as I have heard it practiced or our Lord has pleased to let me understand it perhaps in order that I might explain it to you and it seems to me that our Lord begins to make known that he has heard our prayers and that he already begins to give us his kingdom here in order that we may truly praise and sanctify his name and endeavor that all men may do the same This is something supernatural which we cannot acquire by all our diligence because it is settling the soul in peace Or rather to speak more correctly our Lord leads her into peace by his presence Just as he did Holy Simeon for all the faculties are calmed The soul understands in a manner different from understanding by the exterior senses that she is now placed near her God and that in a very short time she will become one with him by union This does not happen because she sees him with the eyes of the body or of the soul for as Holy Simeon saw this glorious little infant only under the appearance of poverty and wrapped in swaddling clothes and with attendance to follow him he might rather have supposed he was the son of some mean person than the son of the Heavenly Father But the child made himself known to him and so in the same way the soul understands he is there though not with the light clearness for she herself knows not how she understands but that she sees herself in the kingdom at least near the king who is to give it to her and the soul seems impressed with such reverence that then she dare not ask anything It is as it were an interior and exterior fainting away so that the exterior man I mean the body that you may understand me better does not wish to stir at all but like a person who has almost arrived at his journey's end he rests in order to be the better able to travel again for here one strength is redoubled for the purpose A very great delight is experienced in the body and a great satisfaction in the soul She is so delighted at merely seeing herself near the fountain that she is already satisfied even without drinking she seems to have nothing more to desire The faculties are so quiet that they will not stir and everything seems to be an obstacle to her love and yet the faculties are not lost for they can think near whom they stand since two of them are free Here the will is a captive and if she feel any pain in this state it is to see that she is to return to her former liberty The understanding does not wish to understand more than one thing nor the memory to employ itself about anything more Here they perceive this alone is necessary and that all things else disturb them They would not have the body move because they think they should lose that peace and therefore they dare not stir Speaking is painful to them they will sometimes spend an hour in saying only one hour father They are so near that they perceive they are understood by signs They are in the palace close by their king and they see that he already begins here below to bestow upon them his kingdom Here float tears without any feelings of grief and sometimes even they are attended with great delight They seem not to be in the world and they wish neither to see nor to hear of it but only to hear of their God Nothing troubles them and it seems nothing can do so In a word, while this continues they are so inebriated and absorbed with the delight and satisfaction contained therein that they remember not there is anything more to desire and they exclaim with Saint Peter Lord, let us make here three tabernacles In this prayer of quiet God sometimes bestows another favor very hard to be understood unless one has great experience and if he has such experience those who have it will immediately understand it and it will afford them great consolation to know what it is and I believe God often bestows this favor together with the other When this favor is great and continues for a long time it seems to me that unless the will were attached to something it could not continue so long in that piece for it happens that we go on a day or two with this satisfaction and do not understand ourselves I speak of those who have it they see indeed they are not entirely taken up with what they do but that they want the chief thing which is the will and this seems to me to be united with God and to leave the other faculties free that they may attend to things relating to his service and for this object they have then more ability but as regards worldly concerns they are stupid and sometimes as it were fools this is a great favor on whom so ever our Lord bestows it for the active and contemplative life are united our Lord is then served by all for the will is busy at her work without knowing how she works and continues in her contemplation the other two powers serve to do the office of Martha so that she and Mary walk together I know a person whom our Lord often raised to this state and because she knew not what it was she asked a great contemplative who told her it was very possible for the like had happened to him I think therefore that since the soul is so well satisfied in this prayer of union the will must during most of the time be united to him who alone is able to satisfy it now here it seems to me it would be well to give some advice for those amongst you sisters whom God in his goodness has raised to this state for I know there are some such amongst you the first is that when they see themselves in that joy and know not how it has come upon them at least they see they could not obtain it of themselves this temptation presents itself that they think they can make it continue and so they do not wish even to breathe a foolish error is this for as we cannot make the day break so neither can we prevent the night from coming on it is now no act of ours for it is supernatural and we are quite unable to acquire it the surest means of retaining this favor is to understand clearly that we can neither diminish nor add there too but only receive it as being most unworthy of it and give thanks for it this we should do not with many words but like the publican not daring to lift up our eyes it is good to seek for more solitude in order thereby to make room for our Lord and let his majesty work as in something of his own and to utter from time to time some sweet word like one blows a candle when he sees it has gone out in order to light it again but if the candle be burning our blowing serves only to extinguish it this blowing should in my opinion be gentle that it may not trouble the will by forming many words with the understanding pay great attention my friends to the advice I will now give you for you will often find yourselves unable to make use of those other two powers it may happen that the soul enjoys very great quiet and in the meantime the understanding is so distracted that what happens seems not to be in its house and so then it seems that it is as a guest in another person's house and it goes seeking for other lodgings to live in since that does not please it for it little knows what it is to continue still in one state perhaps this has only been my case and others may not have been so I think that sometimes I desire to die because I am unable to remedy this variety of thoughts other times they seem to be settled in their house and they accompany the will so that when all the three powers agree it is a kind of heaven just like two married persons who love each other for what one desires the other does too but if the husband be bad it is soon discovered how troubled the wife is there at when the will therefore perceives herself in this quiet let her not heed the understanding or thought or imagination for I know not which of them it is any more than she would heed a fool for if she seek to carry any one of these with her she must have necessity be occupied and somewhat disquieted hence in this degree of prayer all will be labor and no gain but we shall lose that which our Lord gives us without any labor of ours pay great attention to this comparison which our Lord suggested to me when in prayer it suits me exactly and I think explains my subject the soul is like a child that sucks lying at his mother's breast and she to please him while moving his lips forces the milk into his mouth even so it is here for without any labor of the understanding the will continues loving and our Lord is pleased that without her thinking on it beforehand she should understand that she is conversing with him that she only swallows the milk which his majesty puts in her mouth and enjoys its sweetness and that she knows it is our Lord who bestows this favor upon her and that she exalts in the enjoyment of it but let her not be desirous of knowing how she enjoys it and what that is which she enjoys let her then have no care for herself for he who stands near her will not fail to see what is best for her sense if she should contend with the understanding to give it a share by taking it along with her she cannot do everything and must therefore let the milk fall out of her mouth and so lose that divine nourishment this prayer is thus distinguished from that wherein the soul is all together united with God for then the soul does not receive this nourishment by swallowing it down but she finds it within herself without perceiving how our Lord puts it there here it seems he wishes the soul to take a little pains though this is done with so much ease that it is scarcely felt that which torments her here is the understanding or imagination this is not the case however when there is a union of all the three powers because he that created them suspends them and with the delight he then gives them he employs them all without their knowing how or being able to understand it hence as I have said when the soul finds in herself this prayer which is a quiet and great contentedness of the will without knowing how to judge distinctly what it is though she sees clearly it differs exceedingly from all pleasures here below since dominion even over the whole world with all the delights thereof would not be sufficient to make a soul feel in herself the satisfaction which the will has in its interior for other pleasures of this life are, me thinks relished only by the bark or exterior of the will as we may call it when the soul I repeat finds herself in so high a degree of prayer which as I have said is now very clearly supernatural if the understanding or to speak more correctly the thought should run after the greatest fulleries in the world let her laugh at it and leave it as a fool and remain in her quiet for it will go and come because the will being here a powerful mistress she will recover it without your reflecting yourselves yet if she seek by force of arms to bring it to her she loses the strength which she has against it and which she obtains by eating and taking that divine nourishment neither one nor the other will gain anything but both will be losers there is a saying that he who strives to grasp that much loses all at once just so me thinks is it in this case experience will make this clear and whoever has it not no wonder if he consider what I have been saying to be very obscure but I have already said that with a little experience he will understand it and may thereby benefit himself and you will praise God that he was pleased to direct me to express so much here let us draw the conclusion then that when the soul has arrived at this degree of prayer it now seems that the Eternal Father has granted her request these to give her in this life his kingdom all blessed petition wherein without our understanding it we ask for so great a good all blessed way of praying I wish you there for sisters to consider how we should recite this heavenly prayer of the our Father and all our other vocal prayers for as our Lord has done us this favor we should forget all the things of this world because when the Lord of our soul enters he drives away the love of all creatures I say not that all those who have it must necessarily be separated from the world but I would have them understand at least what is wanting to them and let them humble themselves and endeavor to be more and more disengaged from every thought because otherwise they will stop here a soul to which God gives such pledges may be assured he intends her for some important service and unless it be her own fault she will advance exceedingly but if he perceive that when he erects this kingdom of heaven in her house she returns to earth he will not only not acquaint her with the secrets that are in his kingdom but he will confer this favor on her very seldom and only for a short time now I may be mistaken in what I say yet I see and know that this usually happens and for my part I consider this to be the reason why there are not many who are more spiritual for as they do not correspond in their actions with so great a favor and do not redispose themselves for receiving it but rather take out of our Lord's hands the will which he already considered his own and apply it to vile things so he goes seeking for some who love him in order to give them more though he does not altogether take away that which he gave the others when they live with a good conscience but there are some and I have been one of them to whom our Lord gives tender feelings and holy inspirations and light to know the nature of all things here below and at last he bestows this kingdom upon them and places them in this prayer of quiet and yet they make themselves deaf because they love so much to be speaking and to repeat many vocal prayers in great haste like one who wants to get through his task having formerly bound themselves to say them every day when as I have said our Lord delivers his kingdom into their hands but they do not accept it imagining they do better in saying these prayers and so they forget the great favor our Lord offers them do not you sisters act in this manner but watch carefully when our Lord shall bestow this favor upon you consider that you lose a great treasure and that you do much more by leisurely saying one word of the our Father than by often repeating it hastily without understanding it he to whom you pray is very nigh he will not fail to hear you and believe me hereby we may truly praise and sanctify his name for now you glorify our Lord as if you belong to his house and you praise him with more ardent affections and desires and it seems you cannot help knowing him much better when you have tasted how sweet he is thus I exhort you to be careful since it is very important for you to be so End of Chapter 31 Chapter 32 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 St. Teresa of Avila translated by the Reverend John Dalton Chapter 32 She explains the words Thy will be done on earth as it is in heaven, etc. Our good master having now asked for us and having also taught us to ask for a favor of such value which includes all the things which we can desire in this world and having bestowed so great a favor upon us as to make us his brethren Let us consider what he wishes us to give to his father and what he offers to him for us and what he desires of us since it is proper that we should serve him by something answerable to such great favors Oh, good Jesus, who give us so little little on our part whereas thou ask us much from us although if we consider the thing in itself it is nothing in comparison to what we owe so great a king but it is certain, my lord that since thou hast given us thy kingdom thou does not deprive us of everything and we give all that we can if we give it as we say in the next words Thy will be done on earth as it is in heaven You did well, our good master in making the above petition that we may be able to accomplish what you offer to us Were it not so, oh lord this seems to me impossible to do but because your father performs what you desire him about giving us here his kingdom I know we shall also find you faithful in giving him that which you offer for us For when earth shall become heaven it will be possible to accomplish your will in me but without this even a soil so barren as mine is I know not, lord, how it can be possible it is a great favor which you offer and when I think of this I smile at those persons who dare not beg crosses of our lord because they think he must need send them immediately I speak not of those who wish not to have them out of humility because they consider themselves unable to bear them though for my part I consider he who gives them such a great love of him as to desire so sharp a means of expressing it will give them strength to bear these crosses also I would ask those who do not pray for crosses through fear of their being sent to them immediately what they say when they beseech our lord to accomplish his will in them it is indeed to say that which I'll say but not to do it this sisters would not be well consider that our good Jesus seems here to be our emperor and to be willing to mediate between us and his father and this to his no small cost now it would not be proper that what he offers for us we in reality should fail to perform let us rather not say the words I will now show it another way consider daughters this promise must be fulfilled whether we will or no take my advice then and believe me and make a virtue of necessity oh my lord what a great consolation is this to me that thou wouldst not lead to so bad a will as mine the accomplishing or not accomplishing of thy will were the accomplishment of thy will in heaven and on earth in my hands what a condition should I be in I therefore now freely give you mine although at a time when it is not free from much self-interest for I have tried and this by long experience what gain is obtained by resigning my will to yours oh my friends what a great benefit is acquired here oh what a great loss when we do not perform what we promise God in the our father respecting what we offer him before I tell you what is gained thereby I will show you what you offer lest you afterwards should consider yourselves deceived and say you did not understand it let us not be like certain religious women who do nothing but promise and when they do not keep their promise they give this excuse and say we did not understand what we promised it may now be the case here for to say we will resign our will to that of another seems very easy till by trying it we discover it is a most difficult thing to be done if it be done as it ought to be done it is easy to utter but hard to execute and if they thought one was not more important than the other they understood it not make those understand it who shall make their profession in this house by a long trial of them let them not suppose they are to bring words only they must bring works also yet superiors do not always guide us with rigor because they see we are weak and sometimes they rule the weak and the strong in the same manner but here it is not so for our Lord knows what everyone can bear and when he sees one that has strength he does not desist till he has accomplished his will in him I wish then to inform and remind you what this his will is do not fear that it is to give you riches pleasures and honors or any worldly advantages our Lord has greater love for you and he highly values what you give him and desires to reward you amply since even when you are alive he gives you his kingdom do you wish to see then how he acts towards those who say this to him in sincerity ask his glorious son who said this when he prayed in the garden as he uttered it with resolution and an entire will see if he accomplished in him by giving him such an abundance of troubles pains injuries and persecutions till at last he ended his life by the death of the cross here then you see daughters what he gives to him whom he loved most and hereby we may know what his will is thus these are his gifts in this world he acts conformably to the love he has for us to those whom he loves more he gives these gifts the more to those less whom he loves less and so in proportion to the courage he sees in everyone and to the love he has for his majesty he sees that he who loves him much can suffer much for him to him that loves little he gives little for my part I think that the rule of being able to bear great or little is that of love hence sisters if you possess this endeavor that the words which you address to so great a lord be not words of compliment but force yourselves likewise to stuff for what his majesty shall be pleased to send you for if you give up your will in any other way it is like a person who shows you a jewel and offers it yea begs of you to take it and when you stretch out your hand to receive it he holds it fast and will not give it these are not jests which we are allowed to put upon one who has endured so many for us for if there were nothing else it is no reason why we should mock him so often since it is not seldom that we say this to him in the our father let us now once for all give him the jewel freely which we have so often pretended to give it is true he gives it to us first in order that we may give it to him again secular persons will do much if they have earnest resolution to fulfill it and you daughters will do a great deal also by saying and doing inward and work as indeed it seems we religious do and yet sometimes we not only offer to give him the jewel but we put it into his hands and take it again we suddenly become so generous and afterwards so parsimmonious that it had been better in some respect we had been more cautious in giving now because all that I have advised you to do in this book is directed to the object of inducing to give yourselves up entirely to your creator of resigning our wills to his and disengaging ourselves from him of which you already understand the great importance I will speak no more about it but I will mention the reason why our good master places here those words mentioned above for he is one who knows how much we shall gain by doing this service to his eternal father since by accomplishing these words we dispose ourselves in a very short time to see ourselves arrived at our journey's end and drinking of the living water of the already mentioned for without resigning our own will entirely to our lord to regulate everything regarding us according to it he will never allow us to drink of this water this is perfect contemplation which you desire me to write about wherein as I have shown we do nothing on our part we neither labor nor negotiate at all nor is it more requisite for all else disturbs and hinders us except saying, thy will be done may your will oh lord be fulfilled in me in whatever way you shall please if you wish it to be fulfilled by afflictions only grant me strength and let them come if by persecutions, sickness, disgrace and poverty lo, here I am I will not turn away my face oh my father nor is it fit I should turn my back since your son offered in the name of all this my will also there is no reason I should fail on my part but do me the favor to give me your kingdom that I may be able to accomplish your will since he asked it of you for me dispose of me as one entirely yours according to your will oh my sisters how powerful is this gift if it be present with the resolution it should be it even induces the almighty to become one with our baseness it transforms us into himself and unites the creator with the creature consider whether or no you are well rewarded and whether you have a good master who knowing by what means his father's affection is to be gained instructs us how and by what manner we are to serve him now the more resolute the soul is and the more she shows by her actions that these are not words of mere compliment the closer does our lord unite us with himself and exalt us above all things here below and even above ourselves in order to dispose us for receiving great favors for even in this life he is never tired with rewarding our services so much does he value them so that we know not what more to ask and his majesty is never weary with giving for not content with having made such a soul one with himself by uniting her with himself he begins to regal himself with her and discover secrets to her and he is pleased that she should understand what she has gained and should know something of that which is to be given to her afterwards he makes her lose the exterior senses in order that no other object may occupy her attention this is a rapture he also begins to converse with her so very familiarly that he not only restores her will to her but with it gives her his own for as our lord converses so familiarly with her he is pleased that they command by turns as the expression is and fulfill what the soul requests of him as she performs what he requires of her and this is done so much better because he is powerful and can do whatever he wills and he never ceases to will in the meantime the poor soul cannot do what she desires though she would wish nor indeed can she do anything except strength be given to her and this is her greatest riches to be the more indebted the more she serves him and often times she is afflicted to see herself exposed to so many inconveniences obstacles and bonds as the prison of this body brings with it because she would be glad to pay off some part of what she owes but she is very foolish to afflict herself so much for though she may do all that lies in her power what can we pay who as I have said have nothing to give but what we receive we can however know ourselves and this we do by his assistance these perfectly to resign ourselves to his will all else is a hindrance to a soul which our lord has advanced so far it does harm and no good observe that I speak of a soul which our lord has been pleased to join to himself by union and perfect contemplation for humility alone is that which does everything and this is not acquired by the understanding but by a clear truth which comprehends in a moment what the imagination by laboring cannot reach in a long time that we are a very nothing and that God is everything one caution I give you not to think of reaching this degree by your own strength or diligence for it is vain even if you had devotion you will remain cold but only say with humility and simplicity which obtain everything thy will be done End of Chapter 32 Chapter 33 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 33 of the words give us this day our daily bread since as I have said our good Jesus understands how difficult a thing this was which he offered us and knowing our weakness how we often make ourselves believe that we do not understand what the will of God is as we are so weak and he is so merciful he saw remedy for this was necessary therefore he asked for us of his eternal father this heavenly bread he saw it was no way necessary for us to omit giving what was given because in this consists all our gain but to accomplish the object without this favor for tell one who fares deliciously and is rich that it is God's will he should live moderately that so others who are even dying with hunger may at least have bread to eat he will urge a thousand reasons for not understanding the divine will except for his own purpose tell a detractor that it is God's will he should love his neighbor as he loves himself he cannot fulfill it with patience nor can reason make him understand it in a word tell a religious who is accustomed to liberty and excess that he should consider he is bound to give good example and that he should remember he ought to fulfill this petition when he says it not with words merely but that he has sworn and promised to fulfill it and that it is God's will he should perform his vows and that he must consider how directly he goes against them should he give scandal and that he has taken a vow of poverty which he is bound to observe without seeking to be free from it for such is the will of our Lord even such considerations cannot induce some of these men to desire to do his will what would become of us then had not our Lord perform the principal part by the remedy which he has applied there had been surely but very few who would have fulfilled these words which he spoke for us to his father thy will be done our good Jesus therefore seeing our necessities sought out in admirable means whereby he showed us the extremity of the love he bore us and in his own and in the name of his brethren he made this petition give us this day our daily bread let us sisters for the love of God understand what our good master prays for since it is very important that we should not pass over this petition hastily and consider that to be very little which you have given since you are to receive so much it seems to me at present bowing to another better judgment that our good Jesus seeing what he has given for us and how the giving of it concerns us and the great difficulty there would be as I have said because we are by nature so inclined to what is base so exceedingly destitute of love and courage that the sight of his ardent love was necessary to awaken us and that not once but every day was here obliged to resolve to remain with us but as it is a matter of such great importance he wished it to come from the hand of his eternal father because though they are both one and though he knew that what he did on earth God would ratify in heaven and esteem it as good since his will and that of his father were one yet such was the humility of our loving savior that as a man he wished to ask leave for it as it were though he already knew he was beloved by his father and that he delighted in him he knew very well that he asked for more in this petition than in the rest because he knew the death they would make him suffer and the disgrace and affronts he would have to endure now my lord what father can be found who having given us a son and such a son who was so ill used would consent still to remain among us in order to suffer new injuries certainly none oh lord but your son would have done so you know well to whom you pray oh God what excess of love in the son and what immense love is that of the father yet I am not much surprised at our good Jesus for having already said thy will be done he was to fulfill it being what he is I know he is not like us remembering therefore that he accomplished it by loving us as himself he accordingly endeavored to seek the means of fulfilling this command with greater perfection though it was to be at his cost but how did you consent eternal father how could you see your son daily in such wicked hands having permitted it to be done once and how could you consent there too since then you see how they have used him how could your goodness see him endure daily such injuries and how many affronts are now offered to him in the most holy sacrament in how many of his enemies hands must his father behold him and how numerous are the insults of these heretics oh eternal lord how can you admit such a petition how can you consent to it look not at his love who for the perfect accomplishment of your will and for our benefit will even allow himself every day to be cut in pieces it is your part oh my lord to consider this since your son does not hesitate at anything why must all our good come at his cost why does he conceal everything and seem not to know how to speak for himself but only for us must there be no one then to plead for this most loving lamb I have observed how in this petition only he redoubles the words for he speaks first and then prays give us this day our daily bread as much as to say that since he gave it to us he would not take it from us again until the end of the world but let us serve for our help and service every day let this consideration my daughters melt your hearts into loving your spouse since no slave willingly professes himself to be so and yet our good Jesus thinks himself honored by it oh eternal father how exceedingly meritorious is this humility with what treasures can we purchase your son we know how to sell him for that was done for 30 pieces of silver but to buy him no price is sufficient he is made here one of us by that portion of our nature which he possesses and as he is lord of his own will he reminds his father that since it is his he can give it to us and therefore he says our bread he makes no difference between himself and us but makes us one with himself that so by his majesty daily joining our prayers with his own ours may obtain from God what we request End of Chapter 33