20. With a little care, we may find great blessings on those occasions when our Lord, by means of afflictions, deprives us of time for prayer; and so I found it when I had a good conscience.

But my father, having that opinion of me which he had, and because of the love he bore me, believed all I told him; moreover, he was sorry for me; and as he had now risen to great heights of prayer himself, he never remained with me long; for when he had seen me, he went his way, saying that he was wasting his time. As I was wasting it in other vanities, I cared little about this.

21. My father was not the only person whom I prevailed upon to practise prayer, though I was walking in vanity myself. When I saw persons fond of reciting their prayers, I showed them how to make a meditation, and helped them and gave them books; for from the time I began myself to pray, as I said before, [12] I always had a desire that others should serve G.o.d. I thought, now that I did not myself serve our Lord according to the light I had, that the knowledge His Majesty had given me ought not to be lost, and that others should serve Him for me. [13] I say this in order to explain the great blindness I was in: going to ruin myself, and labouring to save others.

22. At this time, that illness befell my father of which he died; [14] it lasted some days. I went to nurse him, being more sick in spirit than he was in body, owing to my many vanities--though not, so far as I know, to the extent of being in mortal sin--through the whole of that wretched time of which I am speaking; for, if I knew myself to be in mortal sin, I would not have continued in it on any account. I suffered much myself during his illness. I believe I rendered him some service in return for what he had suffered in mine. Though I was very ill, I did violence to myself; and though in losing him I was to lose all the comfort and good of my life--he was all this to me--I was so courageous, that I never betrayed my sorrows, concealing them till he was dead, as if I felt none at all. It seemed as if my very soul were wrenched when I saw him at the point of death--my love for him was so deep.

23. It was a matter for which we ought to praise our Lord--the death that he died, and the desire he had to die; so also was the advice he gave us after the last anointing, how he charged us to recommend him to G.o.d, and to pray for mercy for him, how he bade us serve G.o.d always, and consider how all things come to an end.

He told us with tears how sorry he was that he had not served Him himself; for he wished he was a friar--I mean, that he had been one in the Strictest Order that is. I have a most a.s.sured conviction that our Lord, some fifteen days before, had revealed to him he was not to live; for up to that time, though very ill, he did not think so; but now, though he was somewhat better, and the physicians said so, he gave no heed to them, but employed himself in the ordering of his soul.

24. His chief suffering consisted in a most acute pain of the shoulders, which never left him: it was so sharp at times, that it put him into great torture. I said to him, that as he had so great a devotion to our Lord carrying His cross on His shoulders, he should now think that His Majesty wished him to feel somewhat of that pain which He then suffered Himself. This so comforted him, that I do not think I heard him complain afterwards.

25. He remained three days without consciousness; but on the day he died, our Lord restored him so completely, that we were astonished: he preserved his understanding to the last; for in the middle of the creed, which he repeated himself, he died.

He lay there like an angel--such he seemed to me, if I may say so, both in soul and disposition: he was very good.

26. I know not why I have said this, unless it be for the purpose of showing how much the more I am to be blamed for my wickedness; for after seeing such a death, and knowing what his life had been, I, in order to be in any wise like unto such a father, ought to have grown better. His confessor, a most learned Dominican, [15] used to say that he had no doubt he went straight to heaven. [16] He had heard his confession for some years, and spoke with praise of the purity of his conscience.

27. This Dominican father, who was a very good man, fearing G.o.d, did me a very great service; for I confessed to him. He took upon himself the task of helping my soul in earnest, and of making me see the perilous state I was in. [17] He sent me to Communion once a fortnight; [18] and I, by degrees beginning to speak to him, told him about my prayer. He charged me never to omit it: that, anyhow, it could not do me anything but good.

I began to return to it--though I did not cut off the occasions of sin--and never afterwards gave it up. My life became most wretched, because I learned in prayer more and more of my faults.

On one side, G.o.d was calling me; on the other, I was following the world. All the things of G.o.d gave me great pleasure; and I was a prisoner to the things of the world. It seemed as if I wished to reconcile two contradictions, so much at variance one with another as are the life of the spirit and the joys and pleasures and amus.e.m.e.nts of sense. [19]

28. I suffered much in prayer; for the spirit was slave, and not master; and so I was not able to shut myself up within myself--that was my whole method of prayer--without shutting up with me a thousand vanities at the same time. I spent many years in this way; and I am now astonished that any one could have borne it without abandoning either the one or the other. I know well that it was not in my power then to give up prayer, because He held me in His hand Who sought me that He might show me greater mercies.

29. O my G.o.d! if I might, I would speak of the occasions from which G.o.d delivered me, and how I threw myself into them again; and of the risks I ran of losing utterly my good name, from which He delivered me. I did things to show what I was; and our Lord hid the evil, and revealed some little virtue--if so be I had any--and made it great in the eyes of all, so that they always held me in much honour. For although my follies came occasionally into light, people would not believe it when they saw other things, which they thought good. The reason is, that He Who knoweth all things saw it was necessary it should be so, in order that I might have some credit given me by those to whom in after years I was to speak of His service. His supreme munificence regarded not my great sins, but rather the desires I frequently had to please Him, and the pain I felt because I had not the strength to bring those desires to good effect.

30. O Lord of my soul! how shall I be able to magnify the graces which Thou, in those years, didst bestow upon me? Oh, how, at the very time that I offended Thee most, Thou didst prepare me in a moment, by a most profound compunction, to taste of the sweetness of Thy consolations and mercies! In truth, O my King, Thou didst administer to me the most delicate and painful chastis.e.m.e.nt it was possible for me to bear; for Thou knewest well what would have given me the most pain. Thou didst chastise my sins with great consolations. I do not believe I am saying foolish things, though it may well be that I am beside myself whenever I call to mind my ingrat.i.tude and my wickedness.

31. It was more painful for me, in the state I was in, to receive graces, when I had fallen into grievous faults, than it would have been to receive chastis.e.m.e.nt; for one of those faults, I am sure, used to bring me low, shame and distress me, more than many diseases, together with many heavy trials, could have done.

For, as to the latter, I saw that I deserved them; and it seemed to me that by them I was making some reparation for my sins, though it was but slight, for my sins are so many. But when I see myself receive graces anew, after being so ungrateful for those already received, that is to me--and, I believe, to all who have any knowledge or love of G.o.d--a fearful kind of torment. We may see how true this is by considering what a virtuous mind must be. Hence my tears and vexation when I reflected on what I felt, seeing myself in a condition to fall at every moment, though my resolutions and desires then--I am speaking of that time--were strong.

32. It is a great evil for a soul to be alone in the midst of such great dangers; it seems to me that if I had had any one with whom I could have spoken of all this, it might have helped me not to fall. I might, at least, have been ashamed before him--and yet I was not ashamed before G.o.d.

33. For this reason, I would advise those who give themselves to prayer, particularly at first, to form friendships; and converse familiarly, with others who are doing the same thing. It is a matter of the last importance, even if it lead only to helping one another by prayer: how much more, seeing that it has led to much greater gain! Now, if in their intercourse one with another, and in the indulgence of human affections even not of the best kind, men seek friends with whom they may refresh themselves, and for the purpose of having greater satisfaction in speaking of their empty joys, I know no reason why it should not be lawful for him who is beginning to love and serve G.o.d in earnest to confide to another his joys and sorrows; for they who are given to prayer are thoroughly accustomed to both.

34. For if that friendship with G.o.d which he desires be real, let him not be afraid of vain-glory; and if the first movements thereof a.s.sail him, he will escape from it with merit; and I believe that he who will discuss the matter with this intention will profit both himself and those who hear him, and thus will derive more light for his own understanding, as well as for the instruction of his friends. He who in discussing his method of prayer falls into vain-glory will do so also when he hears Ma.s.s devoutly, if he is seen of men, and in doing other good works, which must be done under pain of being no Christian; and yet these things must not be omitted through fear of vain-glory.

35. Moreover, it is a most important matter for those souls who are not strong in virtue; for they have so many people, enemies as well as friends, to urge them the wrong way, that I do not see how this point is capable of exaggeration. It seems to me that Satan has employed this artifice--and it is of the greatest service to him--namely, that men who really wish to love and please G.o.d should hide the fact, while others, at his suggestion, make open show of their malicious dispositions; and this is so common, that it seems a matter of boasting now, and the offences committed against G.o.d are thus published abroad.

36. I do not know whether the things I am saying are foolish or not. If they be so, your reverence will strike them out.

I entreat you to help my simplicity by adding a good deal to this, because the things that relate to the service of G.o.d are so feebly managed, that it is necessary for those who would serve Him to join shoulder to shoulder, if they are to advance at all; for it is considered safe to live amidst the vanities and pleasures of the world, and few there be who regard them with unfavourable eyes. But if any one begins to give himself up to the service of G.o.d, there are so many to find fault with him, that it becomes necessary for him to seek companions, in order that he may find protection among them till he grows strong enough not to feel what he may be made to suffer. If he does not, he will find himself in great straits.

37. This, I believe, must have been the reason why some of the Saints withdrew into the desert. And it is a kind of humility in man not to trust to himself, but to believe that G.o.d will help him in his relations with those with whom he converses; and charity grows by being diffused; and there are a thousand blessings herein which I would not dare to speak of, if I had not known by experience the great importance of it. It is very true that I am the most wicked and the basest of all who are born of women; but I believe that he who, humbling himself, though strong, yet trusteth not in himself, and believeth another who in this matter has had experience, will lose nothing. Of myself I may say that, if our Lord had not revealed to me this truth, and given me the opportunity of speaking very frequently to persons given to prayer, I should have gone on falling and rising till I tumbled into h.e.l.l. I had many friends to help me to fall; but as to rising again, I was so much left to myself, that I wonder now I was not always on the ground. I praise G.o.d for His mercy; for it was He only Who stretched out His hand to me. May He be blessed for ever! Amen.

1. See Way of Perfection, ch. xl.; but ch. xxvii. of the former editions.

2. See Relation, i. -- 18.

3. A.D. 1537, when the Saint was twenty-two years old (Bouix).

This pa.s.sage, therefore, must he one of the additions to the second Life; for the first was written in 1562, twenty-five years only after the vision.

4. See ch. xxvii. -- 3.

5. In the parlour of the monastery of the Incarnation, Avila, a painting of this is preserved to this day (De la Fuente).

6. Ch. vi. -- 4.

7. See Inner Fortress, v. iii. -- 1.

8. Ch. i. -- i.

9. Ch. xix. ---- 9, 17.

10. See -- 2, above.

11. See ch. xi. -- 23: Inner Fortress, vi. i. -- 8.

12. -- 16.

13. See Inner Fortress, v. iii. -- 1.

14. In 1541, when the Saint was twenty-five years of age (Bouix).

15. F. Vicente Barron (Reforma, lib. i. ch. xv.).

16. See ch. x.x.xviii. -- 1.

17. See ch. xix. -- 19.

18. The Spanish editor calls attention to this as a proof of great laxity in those days--that a nun like St. Teresa should be urged to communicate as often as once in a fortnight.

19. See ch. xiii. ---- 7, 8.

Chapter VIII.

The Saint Ceases Not to Pray. Prayer the Way to Recover What Is Lost. All Exhorted to Pray. The Great Advantage of Prayer, Even to Those Who May Have Ceased from It.

1. It is not without reason that I have dwelt so long on this portion of my life. I see clearly that it will give no one pleasure to see anything so base; and certainly I wish those who may read this to have me in abhorrence, as a soul so obstinate and so ungrateful to Him Who did so much for me. I could wish, too, I had permission to say how often at this time I failed in my duty to G.o.d, because I was not leaning on the strong pillar of prayer. I pa.s.sed nearly twenty years on this stormy sea, falling and rising, but rising to no good purpose, seeing that I went and fell again. My life was one of perfection; but it was so mean, that I scarcely made any account whatever of venial sins; and though of mortal sins I was afraid, I was not so afraid of them as I ought to have been, because I did not avoid the perilous occasions of them. I may say that it was the most painful life that can be imagined, because I had no sweetness in G.o.d, and no pleasure in the world.

2. When I was in the midst of the pleasures of the world, the remembrance of what I owed to G.o.d made me sad; and when I was praying to G.o.d, my worldly affections disturbed me. This is so painful a struggle, that I know not how I could have borne it for a month, let alone for so many years. Nevertheless, I can trace distinctly the great mercy of our Lord to me, while thus immersed in the world, in that I had still the courage to pray. I say courage, because I know of nothing in the whole world which requires greater courage than plotting treason against the King, knowing that He knows it, and yet never withdrawing from His presence; for, granting that we are always in the presence of G.o.d, yet it seems to me that those who pray arc in His presence in a very different sense; for they, as it were, see that He is looking upon them; while others may be for days together without even once recollecting that G.o.d sees them.

3. It is true, indeed, that during these years there were many months, and, I believe, occasionally a whole year, in which I so kept guard over myself that I did not offend our Lord, gave myself much to prayer, and took some pains, and that successfully, not to offend Him. I speak of this now, because all I am saying is strictly true; but I remember very little of those good days, and so they must have been few, while my evil days were many. Still, the days that pa.s.sed over without my spending a great part of them in prayer were few, unless I was very ill, or very much occupied.

4. When I was ill, I was well with G.o.d. I contrived that those about me should be so, too, and I made supplications to our Lord for this grace, and spoke frequently of Him. Thus, with the exception of that year of which I have been speaking, during eight-and-twenty years of prayer, I spent more than eighteen in that strife and contention which arose out of my attempts to reconcile G.o.d and the world. As to the other years, of which I have now to speak, in them the grounds of the warfare, though it was not slight, were changed; but inasmuch as I was--at least, I think so--serving G.o.d, and aware of the vanity of the world, all has been pleasant, as I shall show hereafter. [1]

5. The reason, then, of my telling this at so great a length is that, as I have just said, [2] the mercy of G.o.d and my ingrat.i.tude, on the one hand, may become known; and, on the other, that men may understand how great is the good which G.o.d works in a soul when He gives it a disposition to pray in earnest, though it may not be so well prepared as it ought to be.