21 – 30

Describes the great importance of setting out upon the practice of prayer with
firm resolution and of heeding no difficulties put in the way by the devil.

Do not be dismayed, daughters, at the number of things which you have
to consider before setting out on this Divine journey, which is the
royal road to Heaven. [77] By taking this road we gain such precious
treasures that it is no wonder if the cost seems to us a high one. The
time will come when we shall realize that all we have paid has been
nothing at all by comparison with the greatness of our prize.

Let us now return to those who wish to travel on this road, and will
not halt until they reach their goal, which is the place where they can
drink of this water of life. Although in some book or other–in
several, in fact–I have read what a good thing it is to begin in this
way, I do not think anything will be lost if I speak of it here. As I
say, it is most important–all-important, indeed–that they should
begin well by making an earnest and most determined resolve [78] not to
halt until they reach their goal, whatever may come, whatever may
happen to them, however hard they may have to labour, whoever may
complain of them, whether they reach their goal or die on the road or
have no heart to confront the trials which they meet, whether the very
world dissolves before them. Yet again and again people will say to us:
”It is dangerous”, ”So-and-so was lost through doing this”, ”Someone
else got into wrong ways”, ”Some other person, who was always praying,
fell just the same”, ”It is bad for virtue”, ”It is not meant for
women; it may lead them into delusions”, ”They would do better to stick
to their spinning”, ”These subtleties are of no use to them”, ”It is
quite enough for them to say their Paternoster and Ave Maria.”

With this last remark, sisters, I quite agree. Of course it is enough!
It is always a great thing to base your prayer on prayers which were
uttered by the very lips of the Lord. People are quite right to say
this, and, were it not for our great weakness and the lukewarmness of
our devotion, there would be no need for any other systems of prayer or
for any other books at all. I am speaking to souls who are unable to
recollect themselves by meditating upon other mysteries, and who think
they need special methods of prayer; some people have such ingenious
minds [79] that nothing is good enough for them! So I think I will
start to lay down some rules for each part of our prayer–beginning,
middle and end –although I shall not spend long on the higher stages.
They cannot take books from you, and, if you are studious and humble,
you need nothing more.

I have always been fond of the words of the Gospels and have found more
recollection in them than in the most carefully planned
books–especially books of which the authors were not fully approved,
and which I never wanted to read. If I keep close to this Master of
wisdom, He may perhaps give me some thoughts [80] which will help you.
I do not say that I will explain these Divine prayers, for that I
should not presume to do, and there are a great many explanations of
them already. Even were there none, it would be ridiculous for me to
attempt any. But I will write down a few thoughts on the words of the
Paternoster; for sometimes, when we are most anxious to nurture our
devotion, consulting a great many books will kill it. When a master is
himself giving a lesson, he treats his pupil kindly and likes him to
enjoy being taught and does his utmost to help him learn. Just so will
this heavenly Master do with us.

Pay no heed, then, to anyone who tries to frighten you or depicts to
you the perils of the way. What a strange idea that one could ever
expect to travel on a road infested by thieves, for the purpose of
gaining some great treasure, without running into danger! Worldly
people like to take life peaceably; but they will deny themselves
sleep, perhaps for nights on end, in order to gain a farthing’s profit,
and they will leave you no peace either of body or of soul. If, when
you are on the way to gaining this treasure, or to taking it by force
(as the Lord says the violent do) and are travelling by this royal
road–this safe road trodden by our King and by His elect and His
saints–if even then they tell you it is full of danger and make you so
afraid, what will be the dangers encountered by those who think they
will be able to gain this treasure and yet are not on the road to it?

Oh, my daughters, how incomparably greater must be the risks they run!
And yet they have no idea of this until they fall headlong into some
real danger. Having perhaps no one to help them, they lose this water
altogether, and drink neither much nor little of it, either from a pool
or from a stream. How do you suppose they can do without a drop of this
water and yet travel along a road on which there are so many
adversaries to fight? Of course, sooner or later, they will die of
thirst; for we must all journey to this fountain, my daughters, whether
we will or no, though we may not all do so in the same way. Take my
advice, then, and let none mislead you by showing you any other road
than that of prayer.

I am not now discussing whether or no everyone must practise mental or
vocal prayer; but I do say that you yourselves require both. For prayer
is the duty of religious. If anyone tells you it is dangerous, look
upon that person himself as your principal danger and flee from his
company. Do not forget this, for it is advice that you may possibly
need. It will be dangerous for you if you do not possess humility and
the other virtues; but God forbid that the way of prayer should be a
way of danger! This fear seems to have been invented by the devil, who
has apparently been very clever in bringing about the fall of some who
practise prayer.

See how blind the world is! It never thinks of all the thousands who
have fallen into heresies and other great evils through yielding to
distractions and not practising prayer. As against these multitudes
there are a few who did practise prayer and whom the devil has been
successful enough at his own trade to cause to fall: in doing this he
has also caused some to be very much afraid of virtuous practices. Let
those who make use of this pretext to absolve themselves from such
practices take heed, for in order to save themselves from evil they are
fleeing from good. I have never heard of such a wicked invention; it
must indeed come from the devil. Oh, my Lord, defend Thyself. See how
Thy words are being misunderstood. Permit no such weakness in Thy

There is one great blessing–you will always find a few people ready to
help you. For it is a characteristic of the true servant of God, to
whom His Majesty has given light to follow the true path, that, when
beset by these fears, his desire not to stop only increases. He sees
clearly whence the devil’s blows are coming, but he parries each blow
and breaks his adversary’s head. The anger which this arouses in the
devil is greater than all the satisfaction which he receives from the
pleasures given him by others. When, in troublous times, he has sown
his tares, and seems to be leading men everywhere in his train,
half-blinded, and [deceiving them into] believing themselves to be
zealous for the right, God raises up someone to open their eyes and bid
them look at the fog with which the devil has obscured their path. (How
great God is! To think that just one man, or perhaps two, can do more
by telling the truth than can a great many men all together!) And then
they gradually begin to see the path again and God gives them courage.
If people say there is danger in prayer, this servant of God, by his
deeds if not by his words, tries to make them realize what a good thing
it is. If they say that frequent communion is inadvisable, he only
practises it the more. So, because just one or two are fearlessly
following the better path, the Lord gradually regains what He had lost.

Cease troubling about these fears, then, sisters; and never pay heed to
such matters of popular opinion. This is no time for believing
everyone; believe only those whom you see modelling their lives on the
life of Christ. Endeavour always to have a good conscience; practise
humility; despise all worldly things; and believe firmly in the
teaching of our Holy Mother [the Roman] Church. You may then be quite
sure that you are on a [very] good road. Cease, as I have said, to have
fear where no fear is; if any one attempts to frighten you, point out
the road to him in all humility. Tell him that you have a Rule which
commands you, as it does, to pray without ceasing, and that that rule
you must keep. If they tell you that you should practise only vocal
prayer, ask whether your mind and heart ought not to be in what you
say. If they answer ”Yes”–and they cannot do otherwise–you see they
are admitting that you are bound to practise mental prayer, and even
contemplation, if God should grant it you. [Blessed be He for ever.]

[77] ”Do not be surprised, daughters, for this is the royal road
(camino real) to Heaven.” A more idiomatic translation of camino real
would be ”king’s highway”.

[78] Lit.: ”determined determination”: this doubling of words is not
uncommon in St. Teresa.

[79] Lit.: ”are such ingenious geniuses.”

[80] V.: alguna consideración: the use of the singular form in a plural
sense, with the shade of meaning which might be conveyed by ”some
occasional thoughts,” is common in Spanish. E. uses one of St. Teresa’s
characteristic diminutives (see Vol. 1, p. xxi) alguna
consideracioncita–”some (occasional) trifling thoughts.”

Explains the meaning of mental prayer.

You must know, daughters, that whether or no you are practising mental
prayer has nothing to do with keeping the lips closed. If, while I am
speaking with God, I have a clear realization and full consciousness
that I am doing so, and if this is more real to me than the words I am
uttering, then I am combining mental and vocal prayer. When people tell
you that you are speaking with God by reciting the Paternoster and
thinking of worldly things–well, words fail me. When you speak, as it
is right for you to do, with so great a Lord, it is well that you
should think of Who it is that you are addressing, and what you
yourself are, if only that you may speak to Him with proper respect.
How can you address a king with the deference due to him, or how can
you know what ceremonies have to be used when speaking to a grandee,
unless you are clearly conscious of the nature of his position and of
yours? It is because of this, and because it is the custom to do so,
that you must behave respectfully to him, and must learn what the
custom is, and not be careless about such things, or you will be
dismissed as a simpleton and obtain none of the things you desire. And
furthermore, unless you are quite conversant with it, you must get all
necessary information, and have what you are going to say written down
for you. It once happened to me, when I was not accustomed to
addressing aristocrats, that I had to go on a matter of urgent business
to see a lady who had to be addressed as ”Your Ladyship”. [81] I was
shown that word in writing; but I am stupid, and had never used such a
term before; so when I arrived I got it wrong. So I decided to tell her
about it and she laughed heartily and told me to be good enough to use
the ordinary form of polite address, [82] which I did.

How is it, my Lord, how is it, my Emperor, that Thou canst suffer this,
Prince of all Creation? For Thou, my God, art a King without end, and
Thine is no borrowed Kingdom, but Thine own, and it will never pass
away. When the Creed says ”Whose Kingdom shall have no end” the phrase
nearly always makes me feel particularly happy. I praise Thee, Lord,
and bless Thee, and all things praise Thee for ever –for Thy Kingdom
will endure for ever. Do Thou never allow it to be thought right, Lord,
for those who praise Thee and come to speak with Thee to do so with
their lips alone. What do you mean, Christians, when you say that
mental prayer is unnecessary? Do you understand what you are saying? I
really do not think you can. And so you want us all to go wrong: you
cannot know what mental prayer is, or how vocal prayers should be said,
or what is meant by contemplation. For, if you knew this, you would not
condemn on the one hand what you praise on the other.

Whenever I remember to do so, I shall always speak of mental and vocal
prayer together, daughters, so that you may not be alarmed. I know what
such fears lead to, [83] for I have suffered a certain number of trials
in this respect, and so I should be sorry if anyone were to unsettle
you, for it is very bad for you to have misgivings while you are
walking on this path. It is most important that you should realize you
are making progress; for if a traveller is told that he has taken the
wrong road, and has lost his way, he begins to wander to and fro and
the constant search for the right road tires him, wastes his time and
delays his arrival. Who can say that it is wrong if, before we begin
reciting the Hours or the Rosary, we think Whom we are going to
address, and who we are that are addressing Him, so that we may do so
in the way we should? I assure you, sisters, that if you gave all due
attention to a consideration of these two points before beginning the
vocal prayers which you are about to say you would be engaging in
mental prayer for a very long time. For we cannot approach a prince and
address him in the same careless way that we should adopt in speaking
to a peasant or to some poor woman like ourselves, whom we may address
however we like.

The reason we sometimes do so is to be found in the humility of this
King, Who, unskilled though I am in speaking with Him, does not refuse
to hear me or forbid me to approach Him, or command His guards to throw
me out. For the angels in His presence know well that their King is
such that He prefers the unskilled language of a humble peasant boy,
knowing that he would say more if he had more to say, to the speech of
the wisest and most learned men, however elegant may be their
arguments, if these are not accompanied by humility. But we must not be
unmannerly because He is good. If only to show our gratitude to Him for
enduring our foul odour and allowing such a one as myself to come near
Him, it is well that we should try to realize His purity and His
nature. It is true that we recognize this at once when we approach Him,
just as we do when we visit the lords of the earth. Once we are told
about their fathers’ names and their incomes and dignities, there is no
more for us to know about them; for on earth one makes account of
persons, and honours them, not because of their merits but because of
their possessions.

O miserable world! Give hearty praise to God, daughters, that you have
left so wretched a place, [84] where people are honoured, not for their
own selves, but for what they get from their tenants and vassals: if
these fail them, they have no honour left. It is a curious thing, and
when you go out to recreation together you should laugh about it, for
it is a good way of spending your time to reflect how blindly people in
the world spend theirs.

O Thou our Emperor! Supreme Power, Supreme Goodness, Wisdom Itself,
without beginning, without end and without measure in Thy works:
infinite are these and incomprehensible, a fathomless ocean of wonders,
O Beauty [85] containing within Thyself all beauties. O Very Strength!
God help me! Would that I could command all the eloquence of mortals
and all wisdom, so as to understand, as far as is possible here below,
that to know nothing is everything, and thus to describe some of the
many things on which we may meditate in order to learn something of the
nature of this our Lord and Good.

When you approach God, then, try [86] to think and realize Whom you are
about to address and continue to do so while you are addressing Him. If
we had a thousand lives, we should never fully understand how this Lord
merits that we behave toward Him, before Whom even the angels tremble.
He orders all things and He can do all things: with Him to will is to
perform. It will be right, then, daughters, for us to endeavour to
rejoice in these wondrous qualities of our Spouse and to know Whom we
have wedded and what our lives should be. Why, God save us, when a
woman in this world is about to marry, she knows beforehand whom she is
to marry, what sort of a person he is and what property he possesses.
Shall not we, then, who are already betrothed, think about our Spouse,
[87] before we are wedded to Him and He takes us home to be with Him?
If these thoughts are not forbidden to those who are betrothed to men
on earth, how can we be forbidden to discover Who this Man is, Who is
His Father, what is the country to which He will take me, what are the
riches with which He promises to endow me, what is His rank, how I can
best make Him happy, what I can do that will give Him pleasure, and how
I can bring my rank into line with His. If a woman is to be happy in
her marriage, it is just those things that she is advised to see about,
even though her husband be a man of very low station.

Shall less respect be paid to Thee, then, my Spouse, than to men? If
they think it unfitting to do Thee honour, let them at least leave Thee
Thy brides, who are to spend their lives with Thee. A woman is indeed
fortunate in her life if her husband is so jealous that he will allow
her to speak with no one but himself; it would be a pretty pass if she
could not resolve to give him this pleasure, for it is reasonable
enough that she should put up with this and not wish to converse with
anyone else, since in him she has all that she can desire. To
understand these truths, my daughters, is to practise mental prayer. If
you wish to learn to understand them, and at the same time to practise
vocal prayer, well and good. But do not, I beg you, address God while
you are thinking of other things, for to do that is the result of not
understanding what mental prayer is. I think I have made this clear.
May the Lord grant us to learn how to put it into practice. Amen.

[81] This is generally taken as referring to St. Teresa’s visit to Doña
Luisa de la Cerda in 1562.

[82] Lit.: ”to call her Honour.” The point of this delightfully
unaffected reminiscence, omitted in V. and inserted here rather for its
attractiveness than for its artistic appropriateness, is that ”Your
Honour” (Vuestra Merced: now abbreviated to Vd. and used as the third
personal pronoun of ordinary polite address) was an expression merely
of respect and not of rank: the Saint often uses it, for example, in
addressing her confessors. It was as though a peer of the realm were to
say ”Just call me Sir.”

[83] For ”fears” the original has ”things”; but that seems to be the

[84] Lit.: ”a thing”.

[85] Lit.: ”a Beauty . . .itself”, as though referring to obras:

[86] Lit.: ”Yes, approach God, and, in approaching, try.”

[87] The words ”think about our Spouse” appear in no manuscript but
were added by Luis de León.

Describes the importance of not turning back when one has set out upon the way
of prayer. Repeats how necessary it is to be resolute.

Now, as I have said, it is most important that from the first we should
be very resolute, and for this there are so many reasons that if I were
to give them all I should have to write at great length. Some of them
are given in other books. I will tell you just two or three of them,
sisters. One is that when we decide to give anything–such as this
slight effort of recollection [88] –to Him Who has given us so much,
and Who is continually giving, it would be wrong for us not to be
entirely resolute in doing so and to act like a person who lends
something and expects to get it back again. (Not that we do not receive
interest: on the contrary, we gain a great deal.) I do not call this
”giving”. Anyone who has been lent something always feels slightly
displeased when the lender wants it back again, especially if he is
using it himself and has come to look upon it as his own. If the two
are friends and the lender is indebted to the recipient for many things
of which he has made him free gifts, he will think it meanness and a
great lack of affection if he will leave not even the smallest thing in
his possession, merely as a sign of love.

What wife is there who, after receiving many valuable jewels from her
husband, will not give him so much as a ring–which he wants, not
because of its value, for all she has is his, but as a sign of love and
a token that she will be his until she dies? Does the Lord deserve less
than this that we should mock Him by taking away the worthless gift
[89] which we have given Him? Since we have resolved to devote to Him
this very brief period of time –only a small part of what we spend
upon ourselves and upon people who are not particularly grateful to us
for it–let us give it Him freely, with our minds unoccupied by other
things and entirely resolved never to take it back again, whatever we
may suffer through trials, annoyances or aridities. Let me realize that
this time is being lent me and is not my own, and feel that I can
rightly be called to account for it if I am not prepared to devote it
wholly to God.

I say ”wholly”, but we must not be considered as taking it back if we
should fail to give it Him for a day, or for a few days, because of
legitimate occupations or through some indisposition. Provided the
intention remains firm, my God is not in the least meticulous; [90] He
does not look at trivial details; and, if you are trying to please Him
in any way, He will assuredly accept that as your gift. The other way
is suitable for ungenerous souls, so mean that they are not
large-hearted enough to give but find it as much as they can do to
lend. Still, let them make some effort, for this Lord of ours will
reckon everything we do to our credit and accept everything we want to
give Him. In drawing up our reckoning, He is not in the least exacting,
but generous; however large the amount we may owe Him, it is a small
thing for Him to forgive us. And, as to paying us, He is so careful
about this that you need have no fear He will leave us without our
reward if only we raise our eyes to Heaven and remember Him.

A second reason why we should be resolute is that this will give the
devil less opportunity to tempt us. He is very much afraid of resolute
souls, knowing by experience that they inflict great injury upon him,
and, when he plans to do them harm, he only profits them and others and
is himself the loser. We must not become unwatchful, or count upon
this, for we have to do with treacherous folk, who are great cowards
and dare not attack the wary, but, if they see we are careless, will
work us great harm. And if they know anyone to be changeable, and not
resolute in doing what is good and firmly determined to persevere, they
will not leave him alone either by night or by day and will suggest to
him endless misgivings and difficulties. This I know very well by
experience and so I have been able to tell you about it: I am sure that
none of us realize its great importance.

Another reason, very much to the point, is that a resolute person
fights more courageously. He knows that, come what may, he must not
retreat. He is like a soldier in battle who is aware that if he is
vanquished his life will not be spared and that if he escapes death in
battle he must die afterwards. It has been proved, I think, that such a
man will fight more resolutely and will try, as they say, to sell his
life dearly, fearing the enemy’s blows the less because he understands
the importance of victory and knows that his very life depends upon his
gaining it. We must also be firmly convinced from the start that, if we
fight courageously and do not allow ourselves to be beaten, we shall
get what we want, and there is no doubt that, however small our gains
may be, they will make us very rich. Do not be afraid that the Lord Who
has called us to drink of this spring will allow you to die of thirst.
This I have already said and I should like to repeat it; for people are
often timid when they have not learned by experience of the Lord’s
goodness, even though they know of it by faith. It is a great thing to
have experienced what friendship and joy He gives to those who walk on
this road and how He takes almost the whole cost of it upon Himself.

I am not surprised that those who have never made this test should want
to be sure that they will receive some interest on their outlay. But
you already know that even in this life we shall receive a hundredfold,
and that the Lord says: ”Ask and it shall be given you.” [91] If you do
not believe His Majesty in those passages of His Gospel where He gives
us this assurance, it will be of little help to you, sisters, for me to
weary my brains by telling you of it. Still, I will say to anyone who
is in doubt that she will lose little by putting the matter to the
test; for this journey has the advantage [92] of giving us very much
more than we ask or shall even get so far as to desire. This is a
never-failing truth: I know it; though, if you do not find it so, do
not believe any of the things I tell you. I can call as witnesses those
of you who, by God’s goodness, know it from experience.

[88] Este cuidadito: lit., ”this little attentiveness”–another
characteristic diminuitive.

[89] Lit.: ”a nothing at all” (una nonada).

[90] No es nada delicado mi Dios. ”Fastidious” might be nearer to the
characteristically bold adjective of the original.

[91] St. Luke xi, 9.

[92] Lit.: ”the good.”

Describes how vocal prayer may be practised with perfection and how closely
allied it is to mental prayer.

Let us now return to speak of those souls I have mentioned who cannot
practise recollection or tie down their minds to mental prayer or make
a meditation. We must not talk to them of either of those two
things–they will not hear of them; as a matter of fact, there are a
great many people who seem terrified at the very name of contemplation
or mental prayer.

In case any such person should come to this house (for, as I have said,
not all are led by the same path), I want to advise you, or, I might
even say, to teach you (for, as your mother, and by the office of
prioress which I hold, I have the right to do so) how you must practise
vocal prayer, for it is right that you should understand what you are
saying. Anyone unable to think of God may find herself wearied by long
prayers, and so I will not begin to discuss these, but will speak
simply of prayers which, as Christians, we must perforce
recite–namely, the Paternoster and the Ave Maria–and then no one will
be able to say of us that we are repeating words without understanding
what we are saying. We may, of course, consider it enough to say our
prayers as a mere habit, repeating the words and thinking that this
will suffice. Whether it suffices or no I will not now discuss. [93]
Learned men must decide: they will instruct people to whom God gives
light to consult them, and I will not discuss the position of those who
have not made a profession like our own. But what I should like,
daughters, is for us not to be satisfied with that alone: when I say
the Creed, it seems to me right, and indeed obligatory, that I should
understand and know what it is that I believe; and, when I repeat the
”Our Father”, my love should make me want to understand Who this Father
of ours is and Who the Master is that taught us this prayer.

If you assert that you know Who He is already, and so there is no need
for you to think about Him, you are not right; there is a great deal of
difference between one master and another, and it would be very wrong
of us not to think about those who teach us, even on earth; if they are
holy men and spiritual masters, and we are good pupils, it is
impossible for us not to have great love for them, and indeed to hold
them in honour and often to talk about them. And when it comes to the
Master Who taught us this prayer, and Who loves us so much and is so
anxious for us to profit by it, may God forbid that we should fail to
think of Him often when we repeat it, although our own weakness may
prevent us from doing so every time.

Now, in the first place, you know that His Majesty teaches that this
prayer must be made when we are alone, just as He was often alone when
He prayed, not because this was necessary for Him, but for our
edification. It has already been said that it is impossible to speak to
God and to the world at the same time; yet this is just what we are
trying to do when we are saying our prayers and at the same time
listening to the conversation of others or letting our thoughts wander
on any matter that occurs to us, without making an effort to control
them. There are occasions when one cannot help doing this: times of
ill-health (especially in persons who suffer from melancholia); or
times when our heads are tired, and, however hard we try, we cannot
concentrate; or times when, for their own good, God allows His servants
for days on end to go through great storms. And, although they are
distressed and strive to calm themselves, they are unable to do so and
incapable of attending to what they are saying, however hard they try,
nor can they fix their understanding on anything: they seem to be in a
frenzy, so distraught are they.

The very suffering of anyone in this state will show her that she is
not to blame, and she must not worry, for that only makes matters
worse, nor must she weary herself by trying to put sense into
something–namely, her mind–which for the moment is without any. She
should pray as best she can: indeed, she need not pray at all, but may
try to rest her spirit as though she were ill and busy herself with
some other virtuous action. These directions are meant for persons who
keep careful guard over themselves and know that they must not speak to
God and to the world at the same time. What we can do ourselves is to
try to be alone–and God grant that this may suffice, as I say, to make
us realize in Whose presence we are and how the Lord answers our
petitions. Do you suppose that, because we cannot hear Him, He is
silent? He speaks clearly to the heart when we beg Him from our hearts
to do so. It would be a good idea for us to imagine [94] that He has
taught this prayer to each one of us individually, and that He is
continually expounding it to us. The Master is never so far away that
the disciple needs to raise his voice in order to be heard: He is
always right at his side. I want you to understand that, if you are to
recite the Paternoster well, one thing is needful: you must not leave
the side of the Master Who has taught it you.

You will say at once that this is meditation, and that you are not
capable of it, and do not even wish to practise it, but are content
with vocal prayer. For there are impatient people who dislike giving
themselves trouble, and it is troublesome at first to practise
recollection of the mind when one has not made it a habit. So, in order
not to make themselves the least bit tired, they say they are incapable
of anything but vocal prayer and do not know how to do anything
further. You are right to say that what we have described is mental
prayer; but I assure you that I cannot distinguish it from vocal prayer
faithfully recited with a realization of Who it is that we are
addressing. Further, we are under the obligation of trying to pray
attentively: may God grant that, by using these means, we may learn to
say the Paternoster well and not find ourselves thinking of something
irrelevant. I have sometimes experienced this myself, and the best
remedy I have found for it is to try to fix my mind on the Person by
Whom the words were first spoken. Have patience, then, and try to make
this necessary practice into a habit, for necessary it is, in my
opinion, for those who would be nuns, and indeed for all who would pray
like good Christians.

[93] The word rendered ”discuss”, both here and below, is a strong one,
entrometerse, to intermeddle.

[94] More literally: ”consider”, ”reflect”.

Describes the great gain which comes to a soul when it practises vocal prayer
perfectly. Shows how God may raise it thence to things supernatural.

In case you should think there is little gain to be derived from
practising vocal prayer perfectly, I must tell you that, while you are
repeating the Paternoster or some other vocal prayer, it is quite
possible for the Lord to grant you perfect contemplation. In this way
His Majesty shows that He is listening to the person who is addressing
Him, and that, in His greatness, He is addressing her, [95] by
suspending the understanding, putting a stop to all thought, and, as we
say, taking the words out of her mouth, so that even if she wishes to
speak she cannot do so, or at any rate not without great difficulty.

Such a person understands that, without any sound of words, she is
being taught by this Divine Master, Who is suspending her faculties,
which, if they were to work, would be causing her harm rather than
profit. The faculties rejoice without knowing how they rejoice; the
soul is enkindled in love without understanding how it loves; it knows
that it is rejoicing in the object of its love, yet it does not know
how it is rejoicing in it. It is well aware that this is not a joy
which can be attained by the understanding; the will embraces it,
without understanding how; but, in so far as it can understand
anything, it perceives that this is a blessing which could not be
gained by the merits of all the trials suffered on earth put together.
It is a gift of the Lord of earth and Heaven, Who gives it like the God
He is. This, daughters, is perfect contemplation.

You will now understand how different it is from mental prayer, which I
have already described, and which consists in thinking of what we are
saying, understanding it, and realizing Whom we are addressing, and who
we are that are daring to address so great a Lord. To think of this and
other similar things, such as how little we have served Him and how
great is our obligation to serve Him, is mental prayer. Do not think of
it as one more thing with an outlandish name [96] and do not let the
name frighten you. To recite the Paternoster and the Ave Maria, or any
other petition you like, is vocal prayer. But think how harsh your
music will be without what must come first; sometimes even the words
will get into the wrong order. In these two kinds of prayer, with God’s
help, we may accomplish something ourselves. In the contemplation which
I have just described we can do nothing. It is His Majesty Who does
everything; the work is His alone and far transcends human nature.

I described this as well as I was able in the relation which I made of
it, as I have said, so that my confessors should see it when they read
the account of my life which they had ordered me to write. As I have
explained all this about contemplation at such length, therefore, I
shall not repeat myself here and I am doing no more than touch upon it.
If those of you who have experienced the happiness of being called by
the Lord to this state of contemplation can get this book, you will
find in it points and counsels which the Lord was pleased to enable me
to set down. These should bring you great comfort and profit–in my
opinion, at least, and in the opinion of several people who have seen
it and who keep it at hand in order to make frequent use of it. I am
ashamed to tell you that anything of mine is made such use of and the
Lord knows with what confusion I write a great deal that I do. Blessed
be He for thus bearing with me. Those of you who, as I say, have
experience of supernatural prayer should procure the book after my
death; those who have not have no need to do so but they should try to
carry out what has been said in this one. Let them leave everything to
the Lord, to Whom it belongs to grant this gift, and He will not deny
it you if you do not tarry on the road but press forward so as to reach
the end of your journey.

[95] Lit.: ”and that His greatness is addressing her.”

[96] algarabía. Lit.: ”Arabic” and hence ”gibberish,” ”jargon.”

Continues the description of a method for recollecting the thoughts. Describes
means of doing this. This chapter is very profitable for those who are
beginning prayer.

Let us now return to our vocal prayer, so that we may learn to pray in
such a way that, without our understanding how, God may give us
everything at once: if we do this, as I have said, we shall pray as we
ought. As you know, the first things must be examination of conscience,
confession of sin and the signing of yourself with the Cross. Then,
daughter, as you are alone, you must look for a companion–and who
could be a better Companion than the very Master Who taught you the
prayer that you are about to say? Imagine that this Lord Himself is at
your side and see how lovingly and how humbly He is teaching you–and,
believe me, you should stay with so good a Friend for as long as you
can before you leave Him. If you become accustomed to having Him at
your side, and if He sees that you love Him to be there and are always
trying to please Him, you will never be able, as we put it, to send Him
away, nor will He ever fail you. He will help you in all your trials
and you will have Him everywhere. Do you think it is a small thing to
have such a Friend as that beside you?

O sisters, those of you whose minds cannot reason for long or whose
thoughts cannot dwell upon God but are constantly wandering must at all
costs form this habit. I know quite well that you are capable of
it–for many years I endured this trial of being unable to concentrate
on one subject, and a very sore trial it is. But I know the Lord does
not leave us so devoid of help that if we approach Him humbly and ask
Him to be with us He will not grant our request. If a whole year passes
without our obtaining what we ask, let us be prepared to try for
longer. Let us never grudge time so well spent. Who, after all, is
hurrying us? I am sure we can form this habit and strive to walk at the
side of this true Master.

I am not asking you now to think of Him, or to form numerous
conceptions of Him, or to make long and subtle meditations with your
understanding. I am asking you only to look at Him. For who can prevent
you from turning the eyes of your soul (just for a moment, if you can
do no more) upon this Lord? You are capable of looking at very ugly and
loathsome things: can you not, then, look at the most beautiful thing
imaginable? Your Spouse never takes His eyes off you, daughters. He has
borne with thousands of foul and abominable sins which you have
committed against Him, yet even they have not been enough to make Him
cease looking upon you. Is it such a great matter, then, for you to
avert the eyes of your soul from outward things and sometimes to look
at Him? See, He is only waiting for us to look at Him, as He says to
the Bride. [97] you will find Him. He longs so much for us to look at
Him once more that it will not be for lack of effort on His part if we
fail to do so.

A wife, they say, must be like this if she is to have a happy married
life with her husband. If he is sad, she must show signs of sadness; if
he is merry, even though she may not in fact be so, she must appear
merry too. See what slavery you have escaped from, sisters! Yet this,
without any pretence, is really how we are treated by the Lord. He
becomes subject to us and is pleased to let you be the mistress and to
conform to your will. If you are happy, look upon your risen Lord, and
the very thought of how He rose from the sepulchre will gladden you.
How bright and how beautiful was He then! How majestic! [98] How
victorious! How joyful! He was like one emerging from a battle in which
He had gained a great kingdom, all of which He desires you to have–and
with it Himself. Is it such a great thing that you should turn your
eyes but once and look upon Him Who has made you such great gifts?

If you are suffering trials, or are sad, look upon Him on His way to
the Garden. What sore distress He must have borne in His soul, to
describe His own suffering as He did and to complain of it! Or look
upon Him bound to the Column, full of pain, His flesh all torn to
pieces by His great love for you. How much He suffered, persecuted by
some, spat upon by others, denied by His friends, and even deserted by
them, with none to take His part, frozen with the cold and left so
completely alone that you may well comfort each other! Or look upon Him
bending under the weight of the Cross and not even allowed to take
breath: He will look upon you with His lovely and compassionate eyes,
full of tears, and in comforting your grief will forget His own because
you are bearing Him company in order to comfort Him and turning your
head to look upon Him.

”O Lord of the world, my true Spouse!” you may say to Him, if seeing
Him in such a plight has filled your heart with such tenderness that
you not only desire to look upon Him but love to speak to Him, not
using forms of prayer, but words issuing from the compassion of your
heart, which means so much to Him: ”Art Thou so needy, my Lord and my
Good, that Thou wilt accept poor companionship like mine? Do I read in
Thy face that Thou hast found comfort, even in me? How can it be
possible, Lord, that the angels are leaving Thee alone and that Thy
Father is not comforting Thee?

”If Thou, Lord, art willing to suffer all this for me, what am I
suffering for Thee? What have I to complain of? I am ashamed, Lord,
when I see Thee in such a plight, and if in any way I can imitate Thee
I will suffer all trials that come to me and count them as a great
blessing. Let us go both together, Lord: whither Thou goest, I must go;
through whatsoever Thou passest, I must pass.” Take up this cross,
sisters: never mind if the Jews trample upon you provided you can save
Him some of His trials. Take no heed of what they say to you; be deaf
to all detraction; stumble and fall with your Spouse, but do not draw
back from your cross or give it up. Think often of the weariness of His
journey and of how much harder His trials were than those which you
have to suffer. However hard you may imagine yours to be, and however
much affliction they may cause you, they will be a source of comfort to
you, for you will see that they are matters for scorn compared with the
trials endured by the Lord.

You will ask me, sisters, how you can possibly do all this, and say
that, if you had seen His Majesty with your bodily eyes at the time
when He lived in the world, you would have done it willingly and gazed
at Him for ever. Do not believe it: anyone who will not make the slight
effort necessary for recollection in order to gaze upon this Lord
present within her, which she can do without danger and with only the
minimum of trouble, would have been far less likely to stand at the
foot of the Cross with the Magdalen, who looked death (as they say)
straight in the face. What the glorious Virgin and this blessed saint
must have suffered! What threats, what malicious words, what shocks,
what insults! For the people they were dealing with were not exactly
polite to them. No, indeed; theirs was the kind of courtesy you might
meet in hell, for they were the ministers of the devil himself. Yet,
terrible as the sufferings of these women must have been, they would
not have noticed them in the presence of pain so much greater.

So do not suppose, sisters, that you would have been prepared to endure
such great trials then, if you are not ready for such trifling ones
now. Practise enduring these and you may be given others which are
greater. Believe that I am telling the truth when I say that you can do
this, for I am speaking from experience. You will find it very helpful
if you can get an image or a picture of this Lord– one that you
like–not to wear round your neck and never look at but to use
regularly whenever you talk to Him, and He will tell you what to say.
If words do not fail you when you talk to people on earth, why should
they do so when you talk to God? Do not imagine that they will–I shall
certainly not believe that they have done so if you once form the
habit. For when you never have intercourse with a person he soon
becomes a stranger to you, and you forget how to talk to him; and
before long, even if he is a kinsman, you feel as if you do not know
him, for both kinship and friendship lose their influence when
communication ceases.

It is also a great help to have a good book, written in the vernacular,
simply as an aid to recollection. With this aid you will learn to say
your vocal prayers well, I mean, as they ought to be said–and little
by little, persuasively and methodically, you will get your soul used
to this, so that it will no longer be afraid of it. Remember that many
years have passed since it went away from its Spouse, and it needs very
careful handling before it will return home. We sinners are like that:
we have accustomed our souls and minds to go after their own pleasures
(or pains, it would be more correct to say) until the unfortunate soul
no longer knows what it is doing. When that has happened, a good deal
of skill is necessary before it can be inspired with enough love to
make it stay at home; but unless we can gradually do that we shall
accomplish nothing. Once again I assure you that, if you are careful to
form habits of the kind I have mentioned, you will derive such great
profit from them that I could not describe it even if I wished. Keep at
the side of this good Master, then, and be most firmly resolved to
learn what He teaches you; His Majesty will then ensure your not
failing to be good disciples, and He will never leave you unless you
leave Him. Consider the words uttered by those Divine lips: the very
first of them will show you at once what love He has for you, and it is
no small blessing and joy for the pupil to see that his Master loves

[97] A vague reminiscence of some phrase from Canticles: perhaps ii,
14, 16, v, 2, or vi, 12.

[98] Lit.: ”With what majesty!”

Describes the great love shown us by the Lord in the first words of the
Paternoster and the great importance of our making no account of good birth if
we truly desire to be the daughters of God.

”Our Father, which art in the Heavens.” O my Lord, how Thou dost reveal
Thyself as the Father of such a Son, while Thy Son reveals Himself as
the Son of such a Father! Blessed be Thou for ever and ever. Ought not
so great a favour as this, Lord, to have come at the end of the prayer?
Here, at the very beginning, Thou dost fill our hands and grant us so
great a favour that it would be a very great blessing if our
understanding could be filled with it so that the will would be
occupied and we should be unable to say another word. Oh, how
appropriate, daughters, would perfect contemplation be here! Oh, how
right would the soul be to enter within itself, so as to be the better
able to rise above itself, that this holy Son might show it the nature
of the place where He says His Father dwells–namely, the Heavens! Let
us leave earth, my daughters, for it is not right that a favour like
this should be prized so little, and that, after we have realized how
great this favour is, we should remain on earth any more.

O Son of God and my Lord! How is it that Thou canst give us so much
with Thy first word? It is so wonderful that Thou shouldst descend to
such a degree of humility as to join with us when we pray and make
Thyself the Brother of creatures so miserable and lowly! How can it be
that, in the name of Thy Father, Thou shouldst give us all that there
is to be given, by willing Him to have us as His children–and Thy word
cannot fail? [It seems that] Thou dost oblige Him to fulfil Thy word, a
charge by no means light, since, being our Father, He must bear with
us, however great our offences. If we return to Him, He must pardon us,
as He pardoned the prodigal son, must comfort us in our trials, and
must sustain us, as such a Father is bound to do, for He must needs be
better than any earthly father, since nothing good can fail to have its
perfection in Him. He must cherish us; He must sustain us; and at the
last He must make us participants and fellow-heirs with Thee.

Behold, my Lord, with the love that Thou hast for us and with Thy
humility, nothing can be an obstacle to Thee. And then, Lord, Thou hast
been upon earth and by taking our nature upon Thee hast clothed Thyself
with humanity: Thou hast therefore some reason to care for our
advantage. But behold, Thy Father is in Heaven, as Thou hast told us,
and it is right that Thou shouldst consider His honour. Since Thou hast
offered Thyself to be dishonoured by us, leave Thy Father free. Oblige
Him not to do so much for people as wicked as I, who will make Him such
poor acknowledgment.

O good Jesus! How clearly hast Thou shown that Thou art One with Him
and that Thy will is His and His is Thine! How open a confession is
this, my Lord! What is this love that Thou hast for us? Thou didst
deceive the devil, and conceal from him that Thou art the Son of God,
but Thy great desire for our welfare overcomes all obstacles to Thy
granting us this greatest of favours. Who but Thou could do this, Lord?
I cannot think how the devil failed to understand from that word of
Thine Who Thou wert, beyond any doubt. I, at least, my Jesus, see
clearly that Thou didst speak as a dearly beloved son both for Thyself
and for us, and Thou hast such power that what Thou sayest in Heaven
shall be done on earth. Blessed be Thou for ever, my Lord, Who lovest
so much to give that no obstacle can stay Thee.

Do you not think, daughters, that this is a good Master, since He
begins by granting us this great favour so as to make us love to learn
what He teaches us? Do you think it would be right for us, while we are
repeating this prayer with our lips, to stop trying to think of what we
are saying, lest picturing such love should tear our hearts to pieces?
No one who realized His greatness could possibly say it would be. What
son is there in the world who would not try to learn who his father was
if he had one as good, and of as great majesty and dominion, as ours?
Were God not all this, it would not surprise me if we had no desire to
be known as His children; for the world is such that, if the father is
of lower rank than his son, the son feels no honour in recognizing him
as his father. This does not apply here: God forbid that such a thing
should ever happen in this house–it would turn the place into hell.
Let the sister who is of the highest birth speak of her father least;
we must all be equals.

O College of Christ, in which the Lord was pleased that Saint Peter,
who was a fisherman, should have more authority than Saint Bartholomew,
who was the son of a king! His Majesty knew what a fuss would be made
in the world about who was fashioned from the finer clay–which is like
discussing whether clay is better for bricks or for walls. Dear Lord,
what a trouble we make about it! God deliver you, sisters, from such
contentions, even if they be carried on only in jest; I hope that His
Majesty will indeed deliver you. If anything like this should be going
on among you, apply the remedy immediately, and let the sister
concerned fear lest she be a Judas among the Apostles. Do what you can
to get rid of such a bad companion. If you cannot, give her penances
heavier than for anything else until she realizes that she has not
deserved to be even the basest clay. You have a good Father, given you
by the good Jesus: let no other father be known or referred to here.
Strive, my daughters, to be such that you deserve to find comfort in
Him and to throw yourselves into His arms. You know that, if you are
good children, He will never send you away. And who would not do
anything rather than lose such a Father?

Oh, thank God, what cause for comfort there is here! Rather than write
more about it I will leave it for you to think about; for, however much
your thoughts may wander, between such a Son and such a Father there
must needs be the Holy Spirit. May He enkindle your will and bind you
to Himself with the most fervent love, since even the great advantage
you gain will not suffice to do so.

Describes the nature of the Prayer of Recollection and sets down some of the
means by which we can make it a habit.

Consider now what your Master says next: ”Who art in the Heavens.” Do
you suppose it matters little what Heaven is and where you must seek
your most holy Father? I assure you that for minds which wander it is
of great importance not only to have a right belief about this but to
try to learn it by experience, for it is one of the best ways of
concentrating the mind and effecting recollection in the soul.

You know that God is everywhere; and this is a great truth, for, of
course, wherever the king is, or so they say, the court is too: that is
to say, wherever God is, there is Heaven. No doubt you can believe
that, in any place where His Majesty is, there is fulness of glory.
Remember how Saint Augustine tells us about his seeking God in many
places and eventually finding Him within himself. Do you suppose it is
of little importance that a soul which is often distracted should come
to understand this truth and to find that, in order to speak to its
Eternal Father and to take its delight in Him, it has no need to go to
Heaven or to speak in a loud voice? However quietly we speak, He is so
near that He will hear us: we need no wings to go in search of Him but
have only to find a place where we can be alone and look upon Him
present within us. Nor need we feel strange in the presence of so kind
a Guest; we must talk to Him very humbly, as we should to our father,
ask Him for things as we should ask a father, tell Him our troubles,
beg Him to put them right, and yet realize that we are not worthy to be
called His children.

Avoid being bashful with God, as some people are, in the belief that
they are being humble. It would not be humility on your part if the
King were to do you a favour and you refused to accept it; but you
would be showing humility by taking it, and being pleased with it, yet
realizing how far you are from deserving it. A fine humility it would
be if I had the Emperor of Heaven and earth in my house, coming to it
to do me a favour and to delight in my company, and I were so humble
that I would not answer His questions, nor remain with Him, nor accept
what He gave me, but left Him alone. Or if He were to speak to me and
beg me to ask for what I wanted, and I were so humble that I preferred
to remain poor and even let Him go away, so that He would see I had not
sufficient resolution.

Have nothing to do with that kind of humility, daughters, but speak
with Him as with a Father, a Brother, a Lord and a Spouse–and,
sometimes in one way and sometimes in another, He will teach you what
you must do to please Him. Do not be foolish; ask Him to let you speak
to Him, and, as He is your Spouse, to treat you as His brides. Remember
how important it is for you to have understood this truth– that the
Lord is within us and that we should be there with Him.

If one prays in this way, the prayer may be only vocal, but the mind
will be recollected much sooner; and this is a prayer which brings with
it many blessings. It is called recollection because the soul collects
together all the faculties and enters within itself to be with its God.
Its Divine Master comes more speedily to teach it, and to grant it the
Prayer of Quiet, than in any other way. For, hidden there within
itself, it can think about the Passion, and picture the Son, and offer
Him to the Father, without wearying the mind by going to seek Him on
Mount Calvary, or in the Garden, or at the Column.

Those who are able to shut themselves up in this way within this little
Heaven of the soul, wherein dwells the Maker of Heaven and earth, and
who have formed the habit of looking at nothing and staying in no place
which will distract these outward senses, may be sure that they are
walking on an excellent road, and will come without fail to drink of
the water of the fountain, for they will journey a long way in a short
time. They are like one who travels in a ship, and, if he has a little
good wind, reaches the end of his voyage in a few days, while those who
go by land take much longer.

These souls have already, as we may say, put out to sea; though they
have not sailed quite out of sight of land, they do what they can to
get away from it, in the time at their disposal, by recollecting their
senses. If their recollection is genuine, the fact becomes very
evident, for it produces certain effects which I do not know how to
explain but which anyone will recognize who has experience of them. It
is as if the soul were rising from play, for it sees that worldly
things are nothing but toys; so in due course it rises above them, like
a person entering a strong castle, in order that it may have nothing
more to fear from its enemies. It withdraws the senses from all outward
things and spurns them so completely that, without its understanding
how, its eyes close and it cannot see them and the soul’s spiritual
sight becomes clear. Those who walk along this path almost invariably
close their eyes when they say their prayers; this, for many reasons,
is an admirable custom, since it means that they are making an effort
not to look at things of the world. The effort has to be made only at
the beginning; later it becomes unnecessary: eventually, in fact, it
would cost a greater effort to open the eyes during prayer than to
close them. The soul seems to gather up its strength and to master
itself at the expense of the body, which it leaves weakened and alone:
in this way it becomes stronger for the fight against it.

This may not be evident at first, if the recollection is not very
profound–for at this stage it is sometimes more so and sometimes less.
At first it may cause a good deal of trouble, for the body insists on
its rights, not understanding that if it refuses to admit defeat it is,
as it were, cutting off its own head. But if we cultivate the habit,
make the necessary effort and practise the exercises for several days,
the benefits will reveal themselves, and when we begin to pray we shall
realize that the bees are coming to the hive and entering it to make
the honey, and all without any effort of ours. For it is the Lord’s
will that, in return for the time which their efforts have cost them,
the soul and the will should be given this power over the senses. They
will only have to make a sign to show that they wish to enter into
recollection and the senses will obey and allow themselves to be
recollected. Later they may come out again, but it is a great thing
that they should ever have surrendered, for if they come out it is as
captives and slaves and they do none of the harm that they might have
done before. When the will calls them afresh they respond more quickly,
until, after they have entered the soul many times, the Lord is pleased
that they should remain there altogether in perfect contemplation.

What has been said should be noted with great care, for, though it
seems obscure, it will be understood by anyone desirous of putting it
into practice. The sea-voyage, then, can be made; and, as it is very
important that we should not travel too slowly, let us just consider
how we can get accustomed to these good habits. Souls who do so are
more secure from many occasions of sin, and the fire of Divine love is
the more readily enkindled in them; for they are so near that fire
that, however little the blaze has been fanned with the understanding,
any small spark that flies out at them will cause them to burst into
flame. When no hindrance comes to it from outside, the soul remains
alone with its God and is thoroughly prepared to become enkindled.

And now let us imagine that we have within us a palace of priceless
worth, built entirely of gold and precious stones– a palace, in short,
fit for so great a Lord. Imagine that it is partly your doing that this
palace should be what it is– and this is really true, for there is no
building so beautiful as a soul that is pure and full of virtues, and,
the greater these virtues are, the more brilliantly do the stones
shine. Imagine that within the palace dwells this great King, Who has
vouchsafed to become your Father and Who is seated upon a throne of
supreme price–namely, your heart.

At first you will think this irrelevant–I mean the use of this figure
to explain my point–but it may prove very useful, especially to
persons like yourselves. For, as we women are not learned or
fine-witted, we need all these things to help us realize that we
actually have something within us incomparably more precious than
anything we see outside. Do not let us suppose that the interior of the
soul is empty; God grant that only women may be so thoughtless as to
suppose that. If we took care always to remember what a Guest we have
within us, I think it would be impossible for us to abandon ourselves
to vanities and things of the world, for we should see how worthless
they are by comparison with those which we have within us. What does an
animal do beyond satisfying his hunger by seizing whatever attracts him
when he sees it? There should surely be a great difference between the
brute beasts and ourselves, as we have such a Father.

Perhaps you will laugh at me and say that this is obvious enough; and
you will be right, though it was some time before I came to see it. I
knew perfectly well that I had a soul, but I did not understand what
that soul merited, or Who dwelt within it, until I closed my eyes to
the vanities of this world in order to see it. I think, if I had
understood then, as I do now, how this great King really dwells within
this little palace of my soul, I should not have left Him alone so
often, but should have stayed with Him and never have allowed His
dwelling-place to get so dirty. How wonderful it is that He Whose
greatness could fill a thousand worlds, and very many more, should
confine Himself within so small a space, just as He was pleased to
dwell within the womb of His most holy Mother! Being the Lord, He has,
of course, perfect freedom, and, as He loves us, He fashions Himself to
our measure.

When a soul sets out upon this path, He does not reveal Himself to it,
lest it should feel dismayed at seeing that its littleness can contain
such greatness; but gradually He enlarges it to the extent requisite
for what He has to set within it. It is for this reason that I say He
has perfect freedom, since He has power to make the whole of this
palace great. The important point is that we should be absolutely
resolved to give it to Him for His own and should empty it so that He
may take out and put in just what He likes, as He would with something
of His own. His Majesty is right in demanding this; let us not deny it
to Him. And, as He refuses to force our will, He takes what we give Him
but does not give Himself wholly until He sees that we are giving
ourselves wholly to Him. This is certain, and, as it is of such
importance, I often remind you of it. Nor does He work within the soul
as He does when it is wholly His and keeps nothing back. I do not see
how He can do so, since He likes everything to be done in order. If we
fill the palace with vulgar people and all kinds of junk, how can the
Lord and His Court occupy it? When such a crowd is there it would be a
great thing if He were to remain for even a short time.

Do you suppose, daughters, that He is alone when He comes to us? Do you
not see that His most holy Son says: ”Who art in the Heavens”? Surely
such a King would not be abandoned by His courtiers. They stay with Him
and pray to Him on our behalf and for our welfare, for they are full of
charity. Do not imagine that Heaven is like this earth, where, if a
lord or prelate shows anyone favours, whether for some particular
reason or simply because he likes him, people at once become envious,
and, though the poor man has done nothing to them, he is maliciously
treated, so that his favours cost him dear.

Continues to describe methods for achieving this Prayer of Recollection. Says
what little account we should make of being favoured by our superiors.

For the love of God, daughters, avoid making any account of these
favours. You should each do your duty; and, if this is not appreciated
by your superior, you may be sure that it will be appreciated and
rewarded by the Lord. We did not come here to seek rewards in this
life, but only in the life to come. Let our thoughts always be fixed
upon what endures, and not trouble themselves with earthly things which
do not endure even for a lifetime. For to-day some other sister will be
in your superior’s good books; whereas to-morrow, if she sees you
exhibiting some additional virtue, it is with you that she will be
better pleased–and if she is not it is of little consequence. Never
give way to these thoughts, which sometimes begin in a small way but
may cost you a great deal of unrest. Check them by remembering that
your kingdom is not of this world, and that everything comes quickly to
an end, and that there is nothing in this life that goes on

But even that is a poor remedy and anything but a perfect one; it is
best that this state of things should continue, and that you should be
humbled and out of favour, and should wish to be so for the sake of the
Lord Who dwells in you. Turn your eyes upon yourself and look at
yourself inwardly, as I have said. You will find your Master; He will
not fail you: indeed, the less outward comfort you have, the [much]
greater the joy He will give you. He is full of compassion and never
fails those who are afflicted and out of favour if they trust in Him
alone. Thus David tells us that he never saw the just forsaken, [99]
and again, that the Lord is with the afflicted. [100] Either you
believe this or you do not: if you do, as you should, why do you wear
yourselves to death with worry?

O my Lord, if we had a real knowledge of Thee, we should make not the
slightest account of anything, since Thou givest so much to those who
will set their whole trust on Thee. Believe me, friends, it is a great
thing to realize the truth of this so that we may see how deceptive are
earthly things and favours when they deflect the soul in any way from
its course and hinder it from entering within itself. [101] God help
me! If only someone could make you realize this! I myself, Lord,
certainly cannot; I know that [in truth] I owe Thee more than anyone
else but I cannot realize this myself as well as I should.

Returning to what I was saying, I should like to be able to explain the
nature of this holy companionship with our great Companion, the Holiest
of the holy, in which there is nothing to hinder the soul and her
Spouse from remaining alone together, when the soul desires to enter
within herself, to shut the door behind her so as to keep out all that
is worldly and to dwell in that Paradise with her God. I say ”desires”,
because you must understand that this is not a supernatural state but
depends upon our volition, and that, by God’s favour, we can enter it
of our own accord: this condition must be understood of everything that
we say in this book can be done, for without it nothing can be
accomplished and we have not the power to think a single good thought.
For this is not a silence of the faculties: it is a shutting-up of the
faculties within itself by the soul.

There are many ways in which we can gradually acquire this habit, as
various books tell us. We must cast aside everything else, they say, in
order to approach God inwardly and we must retire within ourselves even
during our ordinary occupations. If I can recall the companionship
which I have within my soul for as much as a moment, that is of great
utility. But as I am speaking only about the way to recite vocal
prayers well, there is no need for me to say as much as this. All I
want is that we should know [102] and abide with the Person with Whom
we are speaking, and not turn our backs upon Him; for that, it seems to
me, is what we are doing when we talk to God and yet think of all kinds
of vanity. The whole mischief comes from our not really grasping the
fact that He is near us, and imagining Him far away–so far, that we
shall have to go to Heaven in order to find Him. How is it, Lord, that
we do not look at Thy face, when it is so near us? We do not think
people are listening to us when we are speaking to them unless we see
them looking at us. And do we close our eyes so as not to see that Thou
art looking at us? How can we know if Thou hast heard what we say to

The great thing I should like to teach you is that, in order to
accustom ourselves gradually to giving our minds confidence, so that we
may readily understand what we are saying, and with Whom we are
speaking, we must recollect our outward senses, take charge of them
ourselves and give them something which will occupy them. It is in this
way that we have Heaven within ourselves since the Lord of Heaven is
there. If once we accustom ourselves to being glad [103] that there is
no need to raise our voices in order to speak to Him, since His Majesty
will make us conscious that He is there, we shall be able to say the
Paternoster and whatever other prayers we like with great peace of
mind, and the Lord Himself will help us not to grow tired. Soon after
we have begun to force ourselves to remain near the Lord, He will give
us indications by which we may understand that, though we have had to
say the Paternoster many times, He heard us the first time. For He
loves to save us worry; and, even though we may take a whole hour over
saying it once, if we can realize that we are with Him, and what it is
we are asking Him, and how willing He is, like any father, to grant it
to us, and how He loves to be with us, and comfort us, He has no wish
for us to tire our brains by a great deal of talking.

For love of the Lord, then, sisters, accustom yourselves to saying the
Paternoster in this recollected way, and before long you will see how
you gain by doing so. It is a method of prayer which establishes habits
that prevent the soul from going astray and the faculties from becoming
restless. This you will find out in time: I only beg you to test it,
even at the cost of a little trouble, which always results when we try
to form a new habit. I assure you, however, that before long you will
have the great comfort of finding it unnecessary to tire yourselves
with seeking this holy Father to Whom you pray, for you will discover
Him within you.

May the Lord teach this to those of you who do not know it: for my own
part I must confess that, until the Lord taught me this method, I never
knew what it was to get satisfaction and comfort out of prayer, and it
is because I have always gained such great benefits from this custom of
interior recollection [104] that I have written about it at such
length. Perhaps you all know this, but some sister may come to you who
will not know it, so you must not be vexed at my having spoken about it

I conclude by advising anyone who wishes to acquire it (since, as I
say, it is in our power to do so) not to grow weary of trying to get
used to the method which has been described, for it is equivalent to a
gradual gaining of the mastery over herself and is not vain labour. To
conquer oneself for one’s own good is to make use of the senses in the
service of the interior life. If she is speaking she must try to
remember that there is One within her to Whom she can speak; if she is
listening, let her remember that she can listen to Him Who is nearer to
her than anyone else. Briefly, let her realize that, if she likes, she
need never withdraw from this good companionship, and let her grieve
when she has left her Father alone for so long though her need of Him
is so sore.

If she can, let her practise recollection many times daily; if not, let
her do so occasionally. As she grows accustomed to it, she will feel
its benefits, either sooner or later. Once the Lord has granted it to
her, she would not exchange it for any treasure.

Nothing, sisters, can be learned without a little trouble, so do, for
the love of God, look upon any care which you take about this as well
spent. I know that, with God’s help, if you practise it for a year, or
perhaps for only six months, you will be successful in attaining it.
Think what a short time that is for acquiring so great a benefit, for
you will be laying a good foundation, so that, if the Lord desires to
raise you up to achieve great things, He will find you ready, because
you will be close to Himself. May His Majesty never allow us to
withdraw ourselves from His presence. Amen.

[99] Psalm xxxvi (A.V., xxxvii, 25).

[100] Psalm xxxiii 20-1 (A.V., xxxiv, 19-20).

[101] Lit. ”when they deflect the soul in any way from going within

[102] Lit.: ”see.”

[103] Lit.: ”once we begin to be glad.”

[104] Lit.: ”of recollection within me.”

Describes the importance of understanding what we ask for in prayer. Treats of
these words in the Paternoster: ”Sanctificetur nomen tuum, adveniat regnum
tuum.” [105] Applies them to the Prayer of Quiet, and begins the explanation of

We must now come to consider the next petition in our good Master’s
prayer, in which He begins to entreat His holy Father on our behalf,
and see what it is that He entreats, as it is well that we should know

What person, however careless, who had to address someone of
importance, would not spend time in thinking how to approach him so as
to please him and not be considered tedious? He would also think what
he was going to ask for and what use he would make of it, especially if
his petition were for some particular thing, as our good Jesus tells us
our petitions must be. This point seems to me very important. Couldst
Thou not, my Lord, have ended this prayer in a single sentence, by
saying: ”Give us, Father, whatever is good for us”? For, in addressing
One Who knows everything, there would seem to be no need to say any

This would have sufficed, O Eternal Wisdom, as between Thee and Thy
Father. It was thus that Thou didst address Him in the Garden, telling
Him of Thy will and Thy fear, but leaving Thyself in His hands. But
Thou knowest us, my Lord, and Thou knowest that we are not as resigned
as wert Thou to the will of Thy Father; we needed, therefore, to be
taught to ask for particular things so that we should stop for a moment
to think if what we ask of Thee is good for us, and if it is not,
should not ask for it. For, being what we are and having our free will,
if we do not receive what we ask for, we shall not accept what the Lord
gives us. The gift might be the best one possible–but we never think
we are rich unless we actually see money in our hands.

Oh, God help me! What is it that sends our faith to sleep, so that we
cannot realize how certain we are, on the one hand, to be punished,
and, on the other, to be rewarded? It is for this reason, daughters,
that it is good for you to know what you are asking for in the
Paternoster, so that, if the Eternal Father gives it you, you shall not
cast it back in His face. You must think carefully if what you are
about to ask for will be good for you; if it will not, do not ask for
it, but ask His Majesty to give you light. For we are blind and often
we have such a loathing for life-giving food that we cannot eat it but
prefer what will cause us death–and what a death: so terrible and

Now the good Jesus bids us say these words, in which we pray that this
Kingdom may come in us: ”Hallowed be Thy Name, Thy Kingdom come in us.”
Consider now, daughters, how great is our Master’s wisdom. I am
thinking here of what we are asking in praying for this kingdom, and it
is well that we should realize this. His Majesty, knowing of how little
we are capable, saw that, unless He provided for us by giving us His
Kingdom here on earth, we could neither hallow nor praise nor magnify
nor glorify nor exalt this holy name of the Eternal Father in a way
befitting it. The good Jesus, therefore, places these two petitions
next to each other. Let us understand this thing that we are asking
for, daughters, and how important it is that we should pray for it
without ceasing and do all we can to please Him Who will give it us: it
is for that reason that I want to tell you what I know about the matter
now. If you do not like the subject, think out some other meditations
for yourselves, for our Master will allow us to do this, provided we
submit in all things to the teaching of the [Holy Roman] Church, as I
do here. In any case I shall not give you this book to read until
persons who understand these matters have seen it: so, if there is
anything wrong with it, the reason will be, not wickedness, but my
imperfect knowledge.

To me, then, it seems that, of the many joys to be found in the kingdom
of Heaven, the chief is that we shall have no more to do with the
things of earth; for in Heaven we shall have an intrinsic tranquillity
and glory, a joy in the rejoicings of all, a perpetual peace, and a
great interior satisfaction which will come to us when we see that all
are hallowing and praising the Lord, and are blessing His name, and
that none is offending Him. For all love Him there and the soul’s one
concern is loving Him, nor can it cease from loving Him because it
knows Him. And this is how we should love Him on earth, though we
cannot do so with the same perfection nor yet all the time; still, if
we knew Him, we should love Him very differently from the way we do

It looks as though I were going to say that we must be angels to make
this petition and to say our vocal prayers well. This would indeed be
our Divine Master’s wish, since He bids us make so sublime a petition.
You may be quite sure that He never tells us to ask for
impossibilities, so it must be possible, with God’s help, for a soul
living in that state of exile to reach such a point, though not as
perfectly as those who have been freed from this prison, for we are
making a sea-voyage and are still on the journey. But there are times
when we are wearied with travelling and the Lord grants our faculties
tranquillity and our soul quiet, and while they are in that state He
gives us a clear understanding of the nature of the gifts He bestows
upon those whom He brings to His Kingdom. Those to whom, while they are
still on earth, He grants what we are asking Him for receive pledges
which will give them a great hope of eventually attaining to a
perpetual enjoyment of what on earth He only allows them to taste.

If it were not that you would tell me I am treating of contemplation,
it would be appropriate, in writing of this petition, to say a little
about the beginning of pure contemplation, which those who experience
it call the Prayer of Quiet; but, as I have said, I am discussing vocal
prayer here, and anyone ignorant of the subject might think that the
two had nothing to do with one another, though I know this is certainly
not true. Forgive my wanting to speak of it, for I know there are many
people who practise vocal prayer in the manner already described and
are raised by God to the higher kind of contemplation without having
had any hand in this themselves or even knowing how it has happened.
For this reason, daughters, I attach great importance to your saying
your vocal prayers well. I know a nun who could never practise anything
but vocal prayer but who kept to this and found she had everything
else; yet if she omitted saying her prayers her mind wandered so much
that she could not endure it. May we all practise such mental prayer as
that. She would say a number of Paternosters, corresponding to the
number of times Our Lord shed His blood, and on nothing more than these
and a few other prayers she would spend two or three hours. She came to
me once in great distress, saying that she did not know how to practise
mental prayer, and that she could not contemplate but could only say
vocal prayers. She was quite an old woman and had lived an extremely
good and religious life. I asked her what prayers she said, and from
her reply I saw that, though keeping to the Paternoster, she was
experiencing pure contemplation, and the Lord was raising her to be
with Him in union. She spent her life so well, too, that her actions
made it clear she was receiving great favours. So I praised the Lord
and envied her her vocal prayer. If this story is true–and it is–none
of you who have had a bad opinion of contemplatives can suppose that
you will be free from the risk of becoming like them if you say your
vocal prayers as they should be said and keep a pure conscience. I
shall have to say still more about this. Anyone not wishing to hear it
may pass it over.

[105] ”Hallowed be Thy name. Thy kingdom come.”