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St. Teresa of Avila
Autobiography
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CHAPTER XXII - Describes how safe a practice it is for contemplatives not to uplift their spirits to lofty things if they are not so uplifted by the Lord, and how the path leading to the most exalted contemplation must be the Humanity of Christ. Tells of an occasion on which she was herself deceived. This chapter is very profitable.



There is one thing that I want to say, if Your Reverence thinks it well that I should do so, as in my opinion it is important. It will serve as what may be necessary advice; for there are some books written about prayer which say that, although of itself the soul cannot reach this state, since the work wrought in it by the Lord is entirely supernatural, it can get some way towards it by raising the spirit above all created things and causing it to rise aloft in humility after it has spent some years in the Purgative life and made progress in the Illuminative. I do not know why they call it Illuminative but I understand it to mean the life of those who are making progress. And these books advise us earnestly to put aside all corporeal imagination and to approach the contemplation of the Divinity. For they say that anything else, even Christ's Humanity, will hinder or impede those who have arrived so far from attaining to the most perfect contemplation. They quote the words of the Lord on this subject to the Apostles with regard to the coming of the Holy Spirit169 -- I mean, after He had ascended into Heaven. But it seems to me that if they had then had faith, as they had after the Holy Spirit came, to believe that He was God and Man, it would have been no hindrance to them: for this was not said to the Mother of God, though she loved Him more than all the rest.170 But these writers think that, as this work is entirely spiritual, anything corporeal may disturb or impede it, and that what contemplatives must contrive to do is to think of themselves as circumscribed, but of God as being everywhere, so that they may become absorbed in Him. It will be all right, I think, to do this sometimes, but I cannot bear the idea that we must withdraw ourselves entirely from Christ and treat that Divine Body of His as though it were on a level with our miseries and with all created things. May His Majesty grant me the ability to explain myself.171

I do not contradict this view, for it is held by learned and spiritual men, who know what they are saying, and God leads souls along many roads and by many ways, as He has led mine. It is of mine that I now wish to speak, without interfering with the souls of others, and of the danger in which I found myself through trying to fall into line with what I read. I can well believe that anyone who attains to union and goes no farther -- I mean, to raptures and visions and other favours granted to souls by God -- will think that view to be the best, as I did myself. But if I had acted upon it, I do not think I should ever have reached my present state, for I believe it to be mistaken. It may, of course, be I who am mistaken -- but I will relate what happened to me.

As I had no director, I used to read these books, and gradually began to think I was learning something. I found out later that, if the Lord had not taught me, I could have learned little from books, for until His Majesty taught it me by experience what I learned was nothing at all; I did not even know what I was doing. When I began to gain some experience of supernatural prayer -- I mean of the Prayer of Quiet -- I tried to put aside everything corporeal, though I dared not lift up my soul, for, being always so wicked, I saw that to do this would be presumption. But I thought I was experiencing the presence of God, as proved to be true, and I contrived to remain with Him in a state of recollection. This type of prayer, if God has a part in it, is full of delight, and brings great joy. And in view of the advantage I was deriving from it and the pleasure it was bringing me, no one could have made me return to meditation on the Humanity -- on the contrary, this really seemed to me a hindrance. O Lord of my soul and my Good, Jesus Christ crucified! Never once do I recall this opinion which I held without a feeling of pain: I believe I was committing an act of high treason, though I committed it in ignorance.

All my life I had been greatly devoted to Christ (for this happened quite recently: by "recently" I mean before the Lord granted me these favours -- these raptures and visions),172 so I remained of this opinion only for a very short time and then returned to my habit of continually rejoicing in the Lord. Especially when communicating, I would wish I had His portrait and image always before my eyes, since I could not have it as deeply engraven on my soul as I should like. Is it possible, my Lord, that for so much as an hour I could have entertained the thought that Thou couldst hinder my greatest good? Whence have all good things come to me save from Thee? I do not want to think that I was to blame for this, for I grieve greatly about it and it was certainly a matter of ignorance. So Thou, in Thy goodness, wert pleased to bring it to an end by giving me one who would cure me of this error,173 and afterwards by permitting me often to see Thee, as I shall relate hereafter, so that I might clearly realize how great my error was and tell many people of it, as I have done, and set it all down here and now.

I believe myself that this is the reason why many souls, after succeeding in experiencing the Prayer of Union, do not make further progress and achieve a very great spiritual freedom. There are two reasons, I think, on which I can found my opinion; there may, of course, be nothing in it, but what I say I have observed in my own experience, for my soul was in a very bad way until the Lord gave it light: all the joys it had experienced had come in little sips, and, once these were over, it never experienced any companionship, as it did later, at times of trial and temptation. One of these reasons is that the soul is somewhat lacking in humility and that what it has is so completely disguised and hidden as not to be noticed. Who can there be, like myself, so miserably proud that, when he has laboured all his life long over every imaginable kind of penance and prayer and suffered every kind of persecution, he does not count himself very wealthy and very abundantly rewarded if the Lord allows him to stand with Saint John, at the foot of the Cross? I cannot imagine how it can enter anyone's head not to be contented with this; yet I myself was not, and I have lost in every respect where I ought to have gained.

It may be that our temperament, or some indisposition, will not always allow us to think of the Passion, because of its painfulness; but what can prevent us from being with Him in His Resurrection Body, since we have Him so near us in the Sacrament, where He is already glorified? Here we shall not see Him wearied and broken in body, streaming with blood, exhausted by journeying, persecuted by those to whom He was doing such good, disbelieved by the Apostles. Certainly it is not always that one can bear to think of such great trials as those which He suffered. But here we can behold Him free from pain, full of glory, strengthening some, encouraging others, ere He ascends to the Heavens. In the Most Holy Sacrament He is our Companion and it would seem impossible for Him to leave us for a moment. And yet it was possible for me to leave Thee, my Lord, in the hope that I might serve Thee better! True, when I offended Thee, I knew Thee not, but to think that, when I did know Thee, I could suppose it possible that in such a way I should gain more! How mistaken, Lord, was the path I followed! Indeed, I think I should be following no path at all hadst Thou not brought me back to it. For when I see Thee near me I have seen all blessings. No trial has come to me that I cannot gladly bear when I look at Thee as Thou stoodest before Thy judges. With so good a Friend, so good a Captain at our side, Who came forward first of all to suffer, one can bear everything. He helps us; He gives us strength; He never fails; He is a true Friend.

I can see clearly, and since that time have always seen, that it is God's will, if we are to please Him and He is to grant us great favours, that this should be done through His most sacred Humanity, in Whom, His Majesty said, He is well pleased. Very, very many times have I learned this by experience: the Lord has told it me. I have seen clearly that it is by this door that we must enter if we wish His Sovereign Majesty to show us great secrets. Therefore, Sir,174 even if you reach the summit of contemplation Your Reverence must seek no other way: that way alone is safe. It is through this Lord of ours that all blessings come. He will show us the way; we must look at His life -- that is our best pattern. What more do we need than to have at our side so good a Friend, Who will not leave us in trials and tribulations, as earthly friends do? Blessed is he who loves Him in truth and has Him always at his side. Let us consider the glorious Saint Paul, from whose lips the name of Jesus seems never to have been absent, because He was firmly enshrined in his heart. Since realizing this, I have looked carefully at the lives of a number of saints who were great contemplatives and I find that they followed exactly the same road. Saint Francis, with his stigmata, illustrates this, as does Saint Anthony of Padua with the Divine Infant. Saint Bernard, too, delighted in Christ's Humanity, and so did Saint Catherine of Siena and many others of whom Your Reverence will know better than I.

This withdrawal from the corporeal must doubtless be good, since it is advised by such spiritual people, but my belief is that it must be practised only when the soul is very proficient: until then, it is clear, the Creator must be sought through the creatures. All this has to do with the grace which the Lord bestows on every soul: into that matter I will not enter. What I should like to make clear is that Christ's most sacred Humanity must not be reckoned among these corporeal objects. Let that point be clearly understood: I wish I knew how to explain it.

When God is pleased to suspend all the faculties, as we have seen that He does in the modes of prayer already described, it is clear that, though we may not desire it to be so, this Presence is taken from us. At such a time as that, let this be done. Blessed is such a loss, since it brings with it the enjoyment of more than we seem to have sacrificed; for the soul can then employ itself wholly in loving One Whom the understanding has been striving hard to know; it loves what it has not comprehended and rejoices in that of which it could not have such great fruition save by losing itself, in order, as I say, the better to gain itself. But that we should exert care and skill to accustom ourselves not to endeavour with all our strength to have always before us -- and the Lord grant it be always! -- this most sacred Humanity, it is that, I say, which seems to me not to be right. The soul is left, as the phrase has it, in the air; for it has nothing to lean upon, however full it may think itself to be of God. It is a great thing for us, while we live as human beings, to have before us Christ's Humanity. This is that other inconvenience to which I have already referred. The first, which I was beginning to speak about earlier, is a certain lack of humility, a desire on the soul's part to rise before the Lord raises it, a dissatisfaction with merely meditating on something so precious, and a longing to be Mary before one has laboured with Martha. When the Lord wishes one to be Mary, there is no need for fear, even on the very first day, but we must go carefully about it, as I believe I have said already. This little mote of deficient humility, though it seems to be of no importance, does a great deal of harm to those who wish to make progress in contemplation.

To come now to the second point: we are not angels and we have bodies. To want to become angels while we are still on earth, and as much on earth as I was, is ridiculous. As a rule, our thoughts must have something to lean upon, though sometimes the soul may go out from itself and very often may be so full of God that it will need no created thing to assist it in recollection. But this is not very usual: when we are busy, or suffering persecutions or trials, when we cannot get as much quiet as we should like, and at seasons of aridity, we have a very good Friend in Christ. We look at Him as a Man; we think of His moments of weakness and times of trial; and He becomes our Companion. Once we have made a habit of thinking of Him in this way, it becomes very easy to find Him at our side, though there will come times when it is impossible to do either the one thing or the other. For that reason it is advisable to do as I have already said: we must not show ourselves to be striving after spiritual consolations; come what may, the great thing for us to do is to embrace the Cross. The Lord was deprived of all consolation; they left Him alone in His trials. Let us not leave Him; for His hand will help us to rise more effectually than our own efforts; and He will withdraw Himself when He sees that it is good for us and when He is pleased to draw the soul out of itself, as I have said.

God is well pleased to see a soul humbly taking His Son as Mediator, and yet loving Him so much that, even if His Majesty is pleased to raise it to the highest contemplation, as I have said, it realizes its unworthiness, and says with Saint Peter: "Depart from me, Lord, for I am a sinful man."175 I have proved this, for it is in this way that God has led my soul. Others, as I have said, will take another and a shorter road. What I have learned is this: that the entire foundation of prayer must be established in humility, and that, the more a soul abases itself in prayer, the higher God raises it. I do not remember that He has ever granted me any of the outstanding favours of which I shall speak later save when I have been consumed with shame by realizing my own wickedness; and His Majesty has even managed to help me to know myself by revealing to me things which I myself could not have imagined. I believe myself that, when a soul does anything to further its own progress in this Prayer of Union, it may seem to be deriving some immediate benefit but will very quickly fall again, because it has not laid the proper foundations. Indeed, I fear it will never attain to true poverty of spirit, which consists in seeking, not comfort or pleasure in prayer (for it has already abandoned earthly comforts and pleasures), but consolation in trials for the love of Him Who suffered trials all His life long; and we must endure these trials, and be calm amidst aridities, though we may feel some regret at having to suffer them. They should not cause us the unrest and distress which they cause some people who think that, if they are not for ever labouring with the understanding and striving after feelings of devotion, they are going completely astray, as if by so labouring they were meriting some great blessing. I do not mean that these things should not be sought after, or that we should not be careful how we approach the presence of God, but merely that, as I have said elsewhere, we must not worry ourselves to death if we cannot think one single good thought. We are unprofitable servants:176 what do we suppose it is in our power to accomplish?

But it is the Lord's will that we should know this and be like the little donkeys that draw the above-described waterwheel. Though their eyes are shut and they have no idea what they are doing, these donkeys will draw more water than the gardener can with all his efforts. After placing ourselves in the hands of God, we must walk along this road quite freely. If His Majesty is pleased to promote us to be among those of His chamber and privy council, we must go with Him willingly; if He is not, we must serve Him in lowly offices and not sit down in the best places, as I have said elsewhere. God cares for us better than we can care for ourselves and He knows of what each of us is capable. What is the use of governing oneself if one has surrendered one's whole will to God? In my view this is much less tolerable here than in the first degree of prayer and does much greater harm: these blessings are supernatural. If a man has a bad voice, however often he forces himself to sing, he will never make it a good one; whereas, if God is pleased to give him a good one, he has no need to practise singing.177 Let us, then, continually beseech Him to grant us favours, resigned in spirit and yet trusting in God's greatness. Since the soul is given leave to sit at Christ's feet, let it contrive not to stir thence; let it remain where it will; and let it imitate the Magdalen, and, when it is strong, God will lead it into the desert.

Your Reverence must be satisfied with this until you find someone who has more experience and more knowledge of the matter than I. When people tell you that they are beginning to taste of God, do not believe them if they think they are making more progress and receiving more consolations by making efforts of their own. Oh, how well God can reveal Himself, when it is His will to do so, without these puny efforts of ours! Do what we may, He transports the spirit as easily as a giant might take up a straw, and it is useless for us to resist Him. What a strange kind of belief is this, that, when God has willed that a toad should fly, He should wait for it to do so by its own efforts. And it seems to me that for our spirits to be lifted up is a more difficult and troublesome matter even than this if God does not lift them up for us. For they are weighed down by the earth and by a thousand impediments, and the fact that they want to fly is of no help to them; for, though flying comes more naturally to them than to a toad, they are so completely sunk in the mire that through their own fault they have lost the ability.

I will conclude, then, by saying that, whenever we think of Christ, we should remember with what love He has bestowed all these favours upon us, and how great is the love which God has revealed to us in giving us such a pledge of the love which He bears us; for love begets love. And though we may be only beginners, and very wicked, let us strive ever to bear this in mind and awaken our own love, for, if once the Lord grants us the favour of implanting this love in our hearts, everything will be easy for us and we shall get things done in a very short time and with very little labour. May His Majesty give us this love, since He knows how much we need it, for the sake of the love which He bore us and through His glorious Son, Who revealed it to us at such great cost to Himself. Amen.

One thing which I should like to ask Your Reverence is this. How is it, when the Lord begins to grant a soul such sublime favours as that of bringing it to perfect contemplation, that it does not, as by rights it should, become perfect all at once? By rights there is no doubt that it should, for anyone who receives so great a favour ought not to seek any further comforts on earth. Why is it, then, that raptures, and the soul's growing habituation to the receiving of favours, seem to produce results of great and growing sublimity -- and the more detached the soul becomes the sublimer they are -- when the Lord might leave the soul completely sanctified in the same moment that He comes to it? How is it that it is only later, as time goes on, that the same Lord leaves it perfect in the virtues? I want to know the reason of this, for I am quite ignorant of it. What I do know is that there is a great difference between the degree of fortitude bestowed by God in the early stages of rapture, when this favour lasts no longer than the twinkling of an eye and, save for the effects which it leaves, is hardly noticed, and in the later stages, when it is bestowed in more bountiful measure. And I often think that the reason may be that the soul does not at once completely prepare itself for this, but that the Lord gradually trains it, and gives it determination and manly strength so that it may trample everything under its feet. It was thus that He dealt with the Magdalen, doing His work in her very quickly; and it is thus that He deals with other people, according to the way in which they allow His Majesty to work. We cannot bring ourselves to realize that even in this life God rewards us a hundredfold.

I have also been thinking of the comparison which follows. Assuming that what is given to the most advanced soul is the same as what is given to beginners, it is like food shared by many people; those who eat very little of it experience the pleasant taste only for a short time; those who eat more derive some sustenance from it; while those who eat a great deal derive life and strength. It is possible to eat of this food of life so frequently and with such satisfaction as to derive no pleasure from eating any other. For the soul sees how much good it is deriving from it and its palate is now so completely accustomed to its sweetness that it would rather not live than have to eat any other food, for that would do nothing but spoil the pleasant taste left by the good food. Again, the companionship of good people does not afford us such profitable conversation in one day as in many; and if we have the help of God and are long enough in their company, we may become like them. In fact, everything depends upon His Majesty's good pleasure and upon the person on whom He wishes to bestow this favour. But it is very important that anyone who is beginning to receive it should resolve to detach himself from everything else and hold it in due esteem.

I think, too, that His Majesty goes about seeking to prove who the people are that love Him -- whether this person does, or that person -- and reveals Himself to us with the sublimest joy, so as to quicken our faith, if it is dead, concerning what He will give us. "See," He says, "this is but a drop in a vast sea of blessings"; for He leaves nothing undone for those He loves, and, when He sees that they accept His gifts, He gives -- and gives Himself. He loves every one who loves Him -- and how well loved He is178 and how good a Friend! Oh, Lord of my soul, if only one had words to explain what Thou givest to those that trust in Thee, and what is lost by those who reach this state and yet do not give themselves to Thee!179 It is not Thy will, Lord, that this should be so, for Thou doest more than this when Thou comest to a lodging as wretched as mine. Blessed be Thou for ever and ever!

I beseech Your Reverence once more, if you discuss these things that I have written about prayer with spiritual persons, to be sure they are really spiritual. For if they know only one path, or have gone half-way and then remained where they are, they will not be able to discover what it all means. There are some, of course, whom God leads by a very exalted road; and these think that others can make progress in the same way -- by quieting the understanding and making no use of corporeal aids to devotion -- but if such persons act thus they will remain as dry as sticks. There are others who have attained a certain degree of quiet and at once think that, as they have done this, they can do everything else. But, instead of gaining in this way, they will lose, as I have said. So experience and discretion are necessary in everything. May the Lord give us these of His goodness.





169 [Presumably St. John xvi, 7-14 is meant. The Spanish has "at the time of" for "with regard to" and the "had" which follows is in the indicative mood: grammatically, therefore, the sense of the passage is that the words were spoken after the Holy Spirit had come. No doubt this was an inadvertence on the part of the author.]



170 The passage "But it seems to me . . . all the rest" was inserted by the author in the margin of the autograph.



171 This chapter, which dwells on the suitability of the Humanity of Christ as a subject for meditation, attacks an idea, very prevalent in St. Teresa's time, that at certain stages of mystical progress any such "corporeal" subject, even the mystery of Our Lord's Incarnation, should be rigidly excluded by the contemplative. All later Spanish mystics follow St. Teresa here and many specifically eulogize or embroider this exposition.



172 "By 'recently' . . . visions" is a marginal addition in St. Teresa's hand.



173 [Lewis (p. 187, n. 5) supposes this to be P. Juan de Pr‡danos: cf. n. 190.]



174 She seems to be addressing P. Garc'a de Toledo here and the addition of "Sir" may be due to the fact that he was the son of the Count of Oropesa. She uses the same word when writing to the aristocratic Don çlvaro de Mendoza, Bishop of Avila.



175 St. Luke v, 8.



176 [St. Luke xvii, 10.]



177 [The exact sense of this clause is doubtful. Dar voces means to cry or shout aloud and the meaning may well be "he has no need to make a fuss about it". I translate "practise singing" only out of deference to the contact. P. Silverio has "He" for "he": if we adopt this, we must read: "He (God) has no need to proclaim the fact." But this seems to me a definitely inferior interpretation.]



178 [Or: "and how well loved is he who loves Him . . . !"]



179 [Lit.: "and keep themselves (to themselves)."]





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