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St. Teresa of Avila
Autobiography
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CHAPTER XIII - Continues to describe this first state and gives counsels for dealing with certain temptations which the devil is sometimes wont to prepare. This chapter is very profitable.


It has seemed to me appropriate to speak of certain temptations which, as I have observed, often attack beginners -- I have had some of them myself -- and to give counsels about matters which appear to me necessary. In the early stages, then, one should strive to feel happy and free. There are some people who think that devotion will slip away from them if they relax a little. It is well to have misgivings about oneself and not to allow self-confidence to lead one into occasions which habitually involve offenses against God. This is most necessary until one becomes quite perfect in virtue; and there are not many who are so perfect as to be able to relax when occasions present themselves which tempt their own peculiar disposition. It is well that, all our lives long, we should recognize the worthlessness of our nature, if only for the sake of humility. Yet there are many circumstances in which, as I have said, it is permissible for us to take some recreation, in order that we may be the stronger when we return to prayer. In everything we need discretion.

We must have great confidence, for it is most important that we should not cramp our good desires, but should believe that, with God's help, if we make continual efforts to do so, we shall attain, though perhaps not at once, to that which many saints have reached through His favour. If they had never resolved to desire to attain this and to carry their desires continually into effect, they would never have risen to as high a state as they did. His Majesty desires and loves courageous souls if they have no confidence in themselves but walk in humility; and I have never seen any such person hanging back on this road, nor any soul that, under the guise of humility, acted like a coward, go as far in many years as the courageous soul can in few. I am astounded at how much can be done on this road if one has the courage to attempt great things; the soul may not have the strength to achieve these things at once but if it takes a flight it can make good progress, though, like a little unfledged bird, it is apt to grow tired and stop.

At one time I used often to bear in mind the words of Saint Paul, that everything is possible in God:113 I realized quite well that in myself I could do nothing. This was a great help to me, as were also the words of Saint Augustine: "Give me, Lord, what Thou commandest me and command what Thou wilt."114 I used often to reflect that Saint Peter had lost nothing by throwing himself into the sea, though after he had done so he was afraid.115 These first resolutions are of great importance, although during this first stage we have to go slowly and to be guided by the discretion and opinion of our director; but we must see to it that he is not the kind of person to teach us to be like toads, satisfied if our souls show themselves fit only to catch lizards. We must always keep humility before us, so that we may realize that this strength cannot proceed from any strength of our own.

But it is necessary that we should realize what kind of humility this must be, for I believe the devil does a great deal of harm to those who practise prayer by encouraging misunderstandings about humility in them so as to prevent them from making much progress. He persuades us that it is pride which makes us have ambitious desires and want to imitate the saints and wish to be martyrs. Then he tells us, or induces us to believe, that we who are sinners may admire the deeds of the saints but must not copy them. I myself would agree with him to the extent that we must consider which of their deeds we are to admire and which to imitate. For it would not be a good thing for a person who was weak and ill to indulge in a great deal of fasting and in severe penances, or to go to a desert where he could not sleep or get anything to eat, or to attempt other things of that kind. But we must reflect that, with the help of God, we can strive to have a great contempt for the world, no regard for honour, and no attachment to possessions. For so ungenerous are we that we imagine the earth will go from under our feet if we try to forget the body a little and to cultivate the spirit. Or, again, we think that to have an abundance of all we need is a help to recollection because anxieties disturb prayer.

It distresses me to reflect that we have so little confidence in God, and so much love for ourselves, that anxieties like this upset us. When we have made so little spiritual progress, the smallest things will trouble us as much as important and weighty things will trouble others, and yet in our own minds we presume to think ourselves spiritual. Now to me it seems that this kind of life is an attempt to reconcile body and soul, so that we may lose neither comfort in this world nor fruition of God in the world to come. We shall get along all right if we walk in righteousness and hold fast to virtue, but it will mean advancing at the pace of a hen and will never lead us to spiritual freedom. This is a procedure which seems to me quite good for people who are in the married state and have to live in accordance with their vocation; but in any other state I should not at all like to see such a method of progress nor will anyone persuade me to think it a good one. For I have tried it; and I should have been practising it still if the Lord in His goodness had not shown me another and a shorter road.

With regard to this matter of desires, my own were always ambitious, but I strove, as I have said, to practise prayer and yet to live according to my own pleasure. If there had been anyone to encourage me to soar higher, I think he might have brought me to a state in which these desires were carried into effect; but, for our sins, those who are not over-cautious in this respect are very few and far between, and that, I think, is sufficient reason why those who begin do not more quickly attain to great perfection. For the Lord never fails us and the fault is not His: it is we who are faulty and miserable.

We may also imitate the saints by striving after solitude and silence and many other virtues; such things will not kill these wretched bodies of ours, which want to have everything organized for their benefit in such a way as to disorganize the soul and which the devil does his best to incapacitate when he sees that we are getting fearful about them. That is quite enough for him: he tries at once to persuade us that all these habits of devotion will kill us, or ruin our health; he even makes us afraid that if we weep we shall go blind. I have experienced this, so I know it -- and I also know that we can desire no better kind of sight or health than to lose both in so good a cause. As my own health is so bad, I was always impeded by my fears, and my devotion was of no value at all until I resolved not to worry any more about my body or my health; and now I trouble about them very little. For it pleased God to reveal to me this device of the devil; and so, whenever the devil suggested that I should ruin my health, I would reply: "Even if I die it is of little consequence." "Rest, indeed!" I would say. "I need no rest; what I need is crosses." And so with other things. I saw clearly that in very many cases, although in fact I have very bad health, it was a temptation either of the devil or of my own weakness; and since I have been less self-regarding and indulgent my health has been very much better. It is of great importance, when we begin to practise prayer, not to let ourselves be frightened by our own thoughts. And you may take my word for this, for I have learned it by experience; this mere narration of my faults might be of use to others if they will take warning by me.

There is another temptation which is very common -- namely to desire that everyone should be extremely spiritual when one is beginning to find what tranquillity, and what profit, spirituality brings. It is not wrong to desire this but it may not be right to try to bring it about unless we do so with such discretion and dissimulation that we give no impression of wanting to teach others. For if a person is to do any good in this respect he must be very strong in the virtues so as not to put temptation in others' way. This I found out for myself -- and that is why I realize it. When, as I have said, I tried to get others to practise prayer, and when on the one hand they would hear me saying so much about the blessedness of prayer, while on the other they would observe that I, who practised it, was so poverty stricken in virtue, it would lead them into temptations and various kinds of foolishness. And they had good reason on their side; for, as they have since told me, they could not see how one of these things could be compatible with the other. And so they came to believe that there was nothing wrong in what was intrinsically evil; for they saw that I sometimes did such things and at that time they had rather a good opinion of me.

This is the devil's doing. He seems to make use of the virtues which we have, and which are good, in order to give such authority as he can to the evil which he is trying to make us do: however trifling the evil may be, it must be of great value to him when it is done in a religious community -- how much more, then, must he have gained from the evil which I did, for it was very great. So, over a period of many years, only three persons derived any profit from what I said to them;116 whereas, now that the Lord has made me stronger in virtue, many persons have derived such profit in the course of two or three years, as I shall afterwards relate. In addition, there is another great disadvantage in yielding to this temptation: namely, the harm caused to our own soul; for the utmost we have to do at first is to take care of our soul and to remember that in the entire world there is only God and the soul;117 and this is a thing which it is very profitable to remember.

Another temptation comes from the distress caused by the sins and failings which we see in others, for we all have a zeal for virtue and so we must learn to understand ourselves and walk warily. The devil tells us that this distress arises solely from our desire that God should not be offended and from our concern for His honour and then we immediately try to set matters right. This makes us so excited that is prevents us from praying, and the greatest harm of all is that we think this to be a virtue, and a sign of perfection and of great zeal for God. I am not referring to the distress caused by public offenses in a religious congregation, if they become habitual, or of wrongs done to the Church, such as heresies, through which, as we see, so many souls are lost; for distress caused by these is right, and, being right, causes us no excitement. Safety, then, for the soul that practises prayer will consist in its ceasing to be anxious about anything and anybody, and in its watching itself and pleasing God. This is most important. If I were to describe the mistakes I have seen people make because they trusted in their good intentions!

Let us strive, then, always to look at the virtues and the good qualities which we find in others, and to keep our own grievous sins before our eyes so that we may be blind to their defects. This is a course of action which, though we may not become perfect in it all at once, will help us to acquire one great virtue -- namely, to consider all others better than ourselves. In this way we shall begin to profit, by God's help (which is always necessary, and, when it fails, our own efforts are useless), and we must beg Him to give us this virtue, which, if we exert our own efforts, He will deny to none. This counsel must also be remembered by those who use their intellects a great deal and from one subject can extract many ideas and conceptions. To those who cannot do this -- and I used to be one -- there is no need to offer any counsel, save that they must have patience until the Lord gives them occupation and enlightenment, for of themselves they can do so little that their intellect hinders rather than helps them.

Returning, then, to those who can make use of their reasoning powers, I advise them not to spend all their time in doing so; their method of prayer is most meritorious, but, enjoying it as they do, they fail to realize that they ought to have a kind of Sunday -- that is to say, a period of rest from their labour. To stop working, they think, would be a loss of time, whereas my view is that this loss is a great gain; let them imagine themselves, as I have suggested, in the presence of Christ, and let them remain in converse with Him, and delighting in Him, without wearying their minds or fatiguing themselves by composing speeches to Him, but laying their needs before Him and acknowledging how right He is not to allow us to be in His presence. There is a time for one thing and a time for another; were there not, the soul would grow tired of always eating the same food. These foods are very pleasant and wholesome; and, if the palate is accustomed to their taste, they provide great sustenance for the life of the soul, and bring it many other benefits.

I will explain myself further, for these matters concerning prayer are difficult, and, if no director is available, very hard to understand. It is for this reason that, though I should like to write more briefly, and though merely to touch upon these matters concerning prayer would suffice for the keen intellect of him who commanded me to write of them, my own stupidity prevents me from describing and explaining in a few words a matter which it is so important to expound thoroughly. Having gone through so much myself, I am sorry for those who begin with books alone, for it is extraordinary what a difference there is between understanding a thing and knowing it by experience. Returning, then, to what I was saying, we begin to meditate upon a scene of the Passion -- let us say upon the binding of the Lord to the Column. The mind sets to work to seek out the reasons which are to be found for the great afflictions and distress which His Majesty must have suffered when He was alone there. It also meditates on the many other lessons which, if it is industrious, or well stored with learning, this mystery can teach it. This method should be the beginning, the middle and the end of prayer for all of us: it is a most excellent and safe road until the Lord leads us to other methods, which are supernatural.

I say "for all of us," but there will be many souls who derive greater benefits from other meditations than from that of the Sacred Passion. For, just as there are many mansions in Heaven, so there are many roads to them. Some people derive benefit from imagining themselves in hell; others, whom it distresses to think of hell, from imagining themselves in Heaven. Others meditate upon death. Some, who are tender hearted, get exhausted if they keep thinking about the Passion, but they derive great comfort and benefit from considering the power and greatness of God in the creatures, and the love that He showed us, which is pictured in all things. This is an admirable procedure, provided one does not fail to meditate often upon the Passion and the life of Christ, which are, and have always been, the source of everything that is good.

The beginner needs counsel to help him ascertain what benefits him most. To this end a director is very necessary, but he must be a man of experience, or he will make a great many mistakes and lead souls along without understanding them or without allowing them to learn to understand themselves; for the soul, knowing that it is a great merit to be subject to its director, dares not do other than what he commands it. I have come across souls so constrained and afflicted because of the inexperience of their director that I have been really sorry for them. And I have found some who had no idea how to act for themselves; for directors who cannot understand spirituality afflict their penitents both in soul and in body and prevent them from making progress. One person who spoke to me about this had been kept in bondage by her director for eight years; he would not allow her to aim at anything but self-knowledge, yet the Lord was already granting her the Prayer of Quiet, so she was suffering great trials.

At the same time, this matter of self-knowledge must never be neglected. No soul on this road is such a giant that it does not often need to become a child at the breast again. (This must never be forgotten: I may repeat it again and again, for it is of great importance.) For there is no state of prayer, however sublime, in which it is not necessary often to go back to the beginning. And self-knowledge with regard to sin is the bread which must be eaten with food of every kind, however dainty it may be, on this road of prayer: without this bread we could not eat our food at all. But bread must be taken in moderate proportions. When a soul finds itself exhausted and realizes clearly that it has no goodness of its own, when it feels ashamed in the presence of so great a King and sees how little it is paying of all that it owes Him, what need is there for it to waste its time on learning to know itself? It will be wiser to go on to other matters which the Lord sets before it, and we are not doing right if we neglect such things, for His Majesty knows better than we what kind of food is good for us.

It is of great importance, then, that the director should be a prudent man -- of sound understanding, I mean -- and also an experienced one: if he is a learned man as well, that is a very great advantage. But if all these three qualities cannot be found in the same man, the first two are the more important, for it is always possible to find learned men to consult when necessary. I mean that learning is of little benefit to beginners, except in men of prayer. I do not mean that beginners should have no communication with learned men, for I should prefer spirituality to be unaccompanied by prayer than not to be founded upon the truth. Learning is a great thing, for it teaches those of us who have little knowledge, and gives us light, so that, when we are faced with the truth of Holy Scripture, we act as we should. From foolish devotions may God deliver us!

I want to explain myself further, for I seem to be getting involved in a great many subjects. I have always had this failing -- that I cannot explain myself, as I have said, except at the cost of many words. A nun begins to practise prayer: if her director is a simpleton and gets the idea into his head, he will give her to understand that it is better for her to obey him than her superior, and he will do this without any evil intention, thinking he is right. Indeed, if he is not a religious, it will probably seem right to him. If he is dealing with a married woman, he will tell her it is better for her to be engaged in prayer when she has work to do in her home, although this may displease her husband: he cannot advise her about arranging her time and work so that everything is done as true Christianity demands. Not being enlightened himself, he cannot enlighten others, even if he tries. And although learning may not seem necessary for this, my opinion has always been, and always will be, that every Christian should try to consult some learned person, if he can, and the more learned this person, the better. Those who walk in the way of prayer have the greater need of learning; and the more spiritual they are, the greater is their need.

Let us not make the mistake of saying that learned men who do not practise prayer are not suitable directors for those who do. I have consulted many such; and for some years past, feeling a greater need of them, I have sought them out more. I have always got on well with them; for, though some of them have no experience, they are not averse from spirituality, nor are they ignorant of its nature, for they study Holy Scripture, where the truth about it can always be found. I believe myself that, if a person who practises prayer consults learned men, the devil will not deceive him with illusions except by his own desire; for I think devils are very much afraid of learned men who are humble and virtuous, knowing that they will find them out and defeat them.

I have said this because some people think that learned men, if they are not spiritual, are unsuitable for those who practise prayer. I have already said that a spiritual director is necessary, but if he has no learning it is a great inconvenience. It will help us very much to consult learned men, provided they are virtuous; even if they are not spiritual they will do us good and God will show them what they should teach and may even make them spiritual so that they may be of service to us. I do not say this without proof and I have had experience of quite a number.118 Anyone, I repeat, who surrenders his soul to a single director, and is subject to him alone, will be making a great mistake, if he is a religious, and has to be subject to his own superior, in not obtaining a director of this kind. For the director may be lacking in all the three things, and that will be no light cross for the penitent to bear without voluntarily submitting his understanding to one whose understanding is not good. For myself, I have never been able to bring myself to do this, nor do I think it right. If such a person be in the world, let him praise God that he is able to choose the director to whom he is to be subject and let him not give up such righteous freedom; let him rather remain without a director until he finds the right one, for the Lord will give him one if his life is founded upon humility and he has the desire to succeed. I praise God greatly, and we women, and those who are not learned, ought always to give Him infinite thanks, that there are persons who with such great labour have attained to the truth of which we ignorant people know nothing.

I am often amazed that learned men, and religious in particular, will give me the benefit of what they have gained with so much labour, and at no cost to myself save the labour of asking for it. And to think that there may be people who have no desire to reap such benefits! God forbid it be so! I see these learned fathers bearing the trials of the religious life, which are grievous ones -- its penances, its poor food and its obligation to obey: really, I am sometimes downright ashamed to think of it. And then, the scant sleep they get: nothing but trials, nothing but crosses! I think it would be very wrong for anyone, through his own fault, to forfeit the benefits of such a life as that. It may be that some of us who are free from these trials -- who are pampered, as they say -- and live just as we like, think ourselves superior to those who undergo them, merely because we practise a little more prayer than they.

Blessed be Thou, Lord, Who has made me so incompetent and unprofitable! Most heartily do I praise Thee because Thou quickenest so many to quicken us! We should pray most regularly for those who give us light. What would become of us without them amid these great storms which the Church now has to bear? If some of them have been wicked, the good will shine the more. May it please the Lord to keep them in His hand and help them to help us. Amen.

I have wandered far from the aim with which I began, but for those who are beginners it is all to the point, and it will help them, as they set out upon so high a journey, to keep their feet planted upon the true road. Returning to what I was saying -- the meditation upon Christ bound to the Column -- it is well to reflect for a time and to think of the pains which He bore there, why He bore them, Who He is that bore them and with what love He suffered them. But we must not always tire ourselves by going in search of such ideas; we must sometimes remain by His side with our minds hushed in silence. If we can, we should occupy ourselves in looking upon Him Who is looking at us; keep Him company; talk with Him; pray to Him; humble ourselves before Him; have our delight in Him; and remember that He never deserved to be there. Anyone who can do this, though he may be but a beginner in prayer, will derive great benefit from it, for this kind of prayer brings many benefits: at least, so my soul has found. I do not know whether I have succeeded in what I have tried to say; but Your Reverence will know. May the Lord grant me always to succeed in pleasing Him. Amen.





113 [Presumably a reference to Philippians iv, 13, unless the author is attributing Our Lord's words in St. Matthew xix, 26 to St. Paul.]



114 "Da quod jubes et jube quod vis" (Confessions, Bk. X, Chap. XXIX).



115 St. Matthew xiv, 29.



116 According to P. Graci‡n, these persons were Mar'a de San Pablo, Ana de los Angeles and Do-a Mar'a de Cepeda. The same names are given by P. Graci‡n's sister, M. Mar'a de San Josˇ. (B.Nac., MS. 12,936.) [Lewis, however (p. 98, n. 6), aptly remarks that, as shown in Chap. VII (p. 101), one of the three must have been St. Teresa's father.]



117 [While there are too many similarities between the writings of St. Teresa and St. John of the Cross for more than a very small proportion of them to be referred to, I cannot forbear quoting here the latter's well-known maxim: "Live in this world as though there were in it but God and thy soul, so that thy heart may be detained by aught that is human" (St. John of the Cross, III, 256).]



118 [Lit.: "of more than two" -- but the expression is a figurative one.]





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