OF THE PRAYER OF RECOLLECTION WHICH GOD GENERALLY GIVES THE SOUL BEFORE GRANTING IT THAT LAST DESCRIBED. ITS EFFECTS: ALSO THOSE OF THE PRAYER OF DIVINE CONSOLATIONS DESCRIBED IN THE LAST CHAPTER.
1. The Prayer of recollection compared to the inhabitants of the castle. 2. The Shepherd recalls His flock into the castle. 3. This recollection supernatural. 4. It prepares us for higher favours. 5. The mind must act until God calls it to recollection by love. 6. The soul should here abandon itself into God's hands. 7. The prayer of recollection, and distractions in Prayer. 8. Liberty of spirit gained by consolations. 9. The soul must be watchful. 10. The devil specially tempts such souls. 11. False trances and raptures. 12. How to treat those deluded in this way. 13. Risks of delusion in this mansion.
1. THE effects of divine consolations are very numerous: before describing them, I will speak of another kind of prayer which usually precedes them. I need not say much on this subject, having written about it elsewhere. 1 This is a kind of recollection which, I believe, is supernatural. There is
no occasion to retire nor to shut the eyes, nor does it depend on anything exterior; involuntarily the eyes suddenly close and solitude is found. Without any labour of one's own, the temple of which I spoke is reared for the soul in which to pray: the senses and exterior surroundings appear to lose their hold, while the spirit gradually regains its lost sovereignty. Some say the soul enters into itself; others, that it rises above itself. 2 I can say nothing about these terms, but had better speak of the subject as I understand it. You will probably grasp my
meaning, although, perhaps, I may be the only person who understands it. Let us imagine that the senses and powers of the soul (which I compared in my allegory to the inhabitants of the castle) have fled and joined the enemy outside. After long days and years of absence, perceiving how great has been their loss, they return to the neighbourhood of the castle, but cannot manage to re-enter it, for their evil habits are hard to break off; still, they are no longer traitors, and they wander about outside.
2. The King, Who holds His court within it, sees their good will, and out of His great mercy desires them to return to Him. Like a good Shepherd, He plays so sweetly on His pipe, that although scarcely hearing it they recognize His call and no longer wander, but return, like lost sheep, to the mansions. So strong is this Pastor's power over His flock, that they abandon the worldly cares which misled them and re-enter the castle.
3. I think I never put this matter so clearly before. To seek God within ourselves avails us far more than to look for Him amongst creatures; Saint Augustine tells us how he found the Almighty within his own soul, after having long sought for Him elsewhere. 3 This recollection helps us greatly
when God bestows it upon us. But do not fancy you can gain it by thinking of God dwelling within you, or by imagining Him as present in your soul: this is a good practice and an excellent kind of meditation, for it is founded on the fact that God resides within us; 4 it is not, however, the prayer of recollection, for by the divine assistance every one can practise it, but what I mean is quite a different thing. Sometimes, before they have begun to think of God, the powers of the soul find themselves within the castle. I know not by what means they entered, nor how they heard the Shepherd's pipe; the ears perceived no sound but the soul is keenly conscious of a delicious sense of recollection experienced by those who enjoy this favour, which I cannot describe more clearly.
4. I think I read somewhere 5 that the soul is then like a tortoise or sea-urchin, which retreats into it-
self. Those who said this no doubt understood what they were talking about; but these creatures can withdraw into themselves at will, while here it is not in our power to retire into ourselves, unless God gives us the grace. In my opinion, His Majesty only bestows this favour on those who have renounced the world, in desire at least, if their state of life does not permit their doing so in fact. He thus specially calls them to devote themselves to spiritual things; if they allow Him power to at freely He will bestow still greater graces on those whom He thus begins calling to a higher life. Those who enjoy this recollection should thank God fervently: it is of the highest importance for them to realize the value of this favour, gratitude for which would prepare them to receive still more signal graces. Some books advise that as a preparation for hearing what our Lord may say to us we should keep our minds at rest, waiting to see what He will work in our souls. 6 But unless His Majesty has begun to suspend our faculties, I cannot understand how we are to stop thinking, without doing ourselves more harm than good. This point has been much debated by those learned in spiritual matters; I confess my want of humility in having been unable to yield to their opinion. 7
5. Some one told me of a certain book written on the subject by the saintly Friar Peter of Alcantara (as I think I may justly call him); I should have submitted to his decision, knowing that he was competent to judge, but on reading it I found he
agreed with me that the mind must act until called to recollection by love, although he stated it in other words. 8 Possibly I may be mistaken, but I rely on these reasons. Firstly, he who reasons less and tries to do least, does most in spiritual matters. We
should make our petitions like beggars before a powerful and rich Emperor; then, with downcast eyes, humbly wait. When He secretly shows us He hears our prayers, it is well to be silent, as He has drawn us into His presence; there would then be no harm in trying to keep our minds at rest (that is to say, if we can). If, however, the King makes no sign of listening or of seeing us, there is no need to stand inert, like a dolt, which the soul would
resemble if it continued inactive. In this case its dryness would greatly increase, and the imagination would be made more restless than before by its very effort to think of nothing. Our Lord wishes us at such a time to offer Him our petitions and to place ourselves in His presence; He knows what is best for us.
6. I believe that human efforts avail nothing in these matters, which His Majesty appears to reserve to Himself, setting this limit to our powers. In many other things, such as penances, good works, and prayers, with His aid we can help ourselves as far as human weakness will allow. The second reason is, that these interior operations being sweet and peaceful, 9 any painful effort does us more harm than good. By 'painful effort' I mean any forcible restraint we place on ourselves, such as holding our breath. 10 We should rather abandon our souls into the hands of God, leaving Him to do as He chooses with us, as far as possible forgetting all self-interest and resigning ourselves entirely to His will. The third reason is, that the very effort to think of nothing excites our imagination the more. The fourth is, because we render God the most true and acceptable service by caring only for His honour and glory and forgetting ourselves, our advantages, comfort and happiness. How can we be self-oblivious, while keeping ourselves under such strict control that we are afraid to move, or even to think, or to leave our minds enough liberty to desire God's greater glory and to rejoice in the
glory which He possesses? When His Majesty wishes the mind to rest from working He employs it in another manner, giving it a light and knowledge far above any obtainable by its own efforts and absorbing it entirely into Himself. Then, though it knows not how, it is filled with wisdom such as it could never gain for itself by striving to suspend the thoughts. God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher. 11
7. In my opinion, when God chooses to place the soul in this mansion it is best for it to do as I advised, and then endeavour, without force or disturbance, to keep free from wandering thoughts. No effort, however, should be made to suspend the imagination entirely from arming, for it is well to remember God's presence and to consider Who He is. If transported out of itself by its feelings, well and good; but let it not try to understand what is passing within it, for this favour is bestowed on the will which should be left to enjoy it in peace,
only making loving aspirations occasionally. Although, in this kind of prayer, the soul makes no effort towards it, yet often, for a very short time, the mind ceases to think at all. I explained elsewhere why this occurs during this spiritual state. 12 On first speaking of the fourth mansions, I told you I had mentioned divine consolations before the prayer of recollection. The latter should have come first, as it is far inferior to consolations, of which it is the commencement. Recollection does not require us to give up meditation, nor to cease using our intellect. In the prayer of quiet, when the water flows from the spring itself and not through conduits, the mind ceases to act; it is forced to do so, although it does not understand what is happening, and so wanders hither and thither in bewilderment, finding no place for rest. Meanwhile the will, entirely united to. God, is much disturbed by the tumult of the thoughts: no notice, however, should be taken of them, or they would cause the loss of a great part of the favour the soul is enjoying. Let the spirit ignore these distractions and abandon itself in the arms of divine love: His Majesty will teach it how best to act, which chiefly consists in its recognizing its unworthiness of so great a good and occupying itself in thanking Him for it.
8. In order to treat of the prayer of recollection, I passed over in silence the effects and symptoms to be found in souls thus favoured by God. Divine consolations evidently cause a dilation or enlargement of the soul that may be compared to water
flowing from a spring into a basin which has no outlet, but is so constructed as to increase in size and proportion to the quantity poured into it. God seems to work the same effect by this prayer, besides giving many other marvellous graces, so preparing and disposing the soul to contain all He intends to give it. After interior sweetness and dilation the soul is not so restrained as formerly in God's service, but possesses much more liberty of spirit. It is no longer distressed by the terror of hell, for though more anxious than ever not to offend God, it has lost servile fear and feels sure that one day it will possess its Lord. It does not dread the loss of health by austerities; 13 believing that there is nothing it could not do by His grace, it is more desirous than before of doing penance. Greater indifference is felt for sufferings because faith being stronger, it trusts that if borne for God He will give the grace to endure them patiently. Indeed, such a one at times even longs for trials, having a most ardent desire to do something for His sake. As the soul better understands the Divine Majesty, it realizes more vividly its own baseness. Divine consolation shows it how vile are earthly pleasures; by gradually withdrawing from them, it gains greater self-mastery. In short, its virtues are increased and it will not cease to advance in perfection, unless it turns back and offends God. Should it act thus, it would lose everything, however high the state it may have reached.
9. It is not to be supposed that all these effects are produced merely by God's having shown these
favours once or twice. They must be received continually, for it is on their frequent reception that the whole welfare of the soul depends. I strongly urge those who have reached this state to avoid most carefully all occasions of offending God. 14 The soul is not yet fully established in virtue, but is like a new-born babe first feeding at its mother's breast: 15 if it leaves her, what can it do but die? I greatly fear that when a soul to whom God has granted this favour discontinues prayer, except under urgent necessity, it will, unless it returns to the practice at once, go from bad to worse.
10. I realize the danger of such a case, having had the grief of witnessing the fall of persons I knew through their withdrawal from Him Who sought, with so much love, to make Himself their friend, as He proved by His treatment of them. I urgently warn such persons not to run the risk of sinning, for the devil would rather gain one of these souls than many to whom our Lord does not grant such graces, 16 as the former may cause him severe loss by leading others to follow their example, and may even render great service to the Church of God. Were there no other reason except that he saw the special love His Majesty bears these people, it would suffice to make Satan frantic to destroy God's work in them, so that they might be lost eternally. Therefore they suffer grievous temptations, and if they fall, they fall lower than others.
11. You, my sisters, are free from such dangers, as far as we can tell: God keep you from pride and vainglory! The devil sometimes offers counterfeits of the graces I have mentioned: this can easily be detected--the effects being exactly contrary to those of the genuine ones. 17 Although I have spoken of it elsewhere, 18 I wish to warn you here of a special danger to which those who practise prayer are subject, particularly women, whose weakness of constitution makes them more liable to such mistakes. On account of their penances, prayers, and vigils, or even merely because of debility of health, some persons cannot receive spiritual consolation without being overcome by it. On feeling any interior joy, their bodies being languid and weak, they fall into a slumber--they call it spiritual sleep--which is a more advanced stage of what I have described; they think the soul shares in it as well as the body, and abandon themselves to a sort of intoxication. The more they lose self-control, the more do their feelings get possession of them, because the frame becomes more feeble. They fancy this is a trance and call it one, but I call it nonsense; it does nothing but waste their time and injure their health.
12. This state lasted with a certain person for eight hours, during which time she was neither insensible, nor had she any thought of God. 19 She was cured by being made to eat and sleep well and to leave off some of her penances. Her recovery
was owing to some one who understood her case; hitherto she had unintentionally deceived both her confessor and other people, as well as herself. I feel quite sure the devil had been at work here to serve his own ends and he was beginning to gain a great deal from it. It should be known that when God bestows such favours on the soul, although there may be languor both of mind and body, it is not shared by the soul, which feels great delight at seeing itself so near God, nor does this state ever continue for more than a very short time. 20 Although the soul may become absorbed again, yet, as I said, unless already feeble, the body suffers neither exhaustion nor pain. I advise any of you who experience the latter to tell the Prioress, and to divert your thoughts as much as possible from such matters. The Superior should prevent such a nun from spending more than a very few hours in prayer, and should make her eat and sleep well until her usual strength is restored, if she has lost it in this way. 21 If the nun's constitution is so delicate that this does not suffice, let her believe me when I tell her that God only calls her to the active life. There must be such people in monasteries: employ her in the various offices and be careful that she is never left very long alone, otherwise she will entirely lose her health. This treatment will be a great mortification to her: our Lord tests her love for Him by the way in which she bears His absence. He may be pleased, after a time, to restore her strength; if not, she will make as
much progress, and earn as great a reward by vocal prayer and obedience as she would have done by contemplation, and perhaps more.
13. There are people, some of whom I have known, whose minds and imaginations are so active as to fancy they see whatever they think about, which is very dangerous. 22 Perhaps I may treat of this later on, but cannot do so now. I have dwelt at length on this mansion, as I believe it to be the one most souls enter. As the natural is combined with the supernatural, the devil can do more harm here than later on, when God does not leave him so many opportunities. May God be for ever praised! Amen.
104:1 Life, ch. xiv. 2. The Saint says in the second chapter of this mansion, § 5, and also in letters dated Dec. 7, 1577 (Vol. II) and Jan. 14, 1580, that when writing the Interior Castle she had more experience in p. 105 spiritual things than when she composed her former works. This is fully borne out by the present chapter. In the corresponding part of her Life she practically confounded the prayer of recollection with the prayer of quiet (the second state of the soul). Likewise, in the Way of Perfection, ch. xxviii., she speaks of but one kind of prayer of recollection and then passes on to the prayer of quiet. Here, however, she mentions a second form of the prayer of recollection. See Philippus a SS. Trinitate, pars iii. tract. i, disc. iii. art. 1, 'De oratione recollectionis' (page 81 of the third vol. of the edition of 1874); 'de secundo modo recollectionis' (ibid. p. 82.); and art. 2: 'De oratione quietis' (ibid. p. 84.) Antonius a Spiritu Sancto, Direct. Mystic. tract. iv. n. 78: 'Duo sunt hujus recollectionis modi, primus quidem activus [reference to the Way of Perfection, l.c.], secundus autem passivus, [reference to this chapter of the Fourth Mansion].' The former is not supernatural, in the sense that with special grace from above it can be acquired; the second is altogether supernatural and more like gratuitous grace (ibid. no. 80 and 81). On the meaning of 'Solitude,' 'Silence,' etc., see Anton. a Sp. S. l.c., tract. i, n. 78-82.
105:2 The edition of Burgos (vol. iv, P. 59) refers appropriately to the following passage in the Tercer Abecedario (See Life, ch. iv, 8) by the Franciscan friar Francisco de Osuna, a work which exercised a profound influence on St. Teresa: 'Entering within oneself; and rising above oneself, are the two principal points in this exercise, those which, above all others, one ought to strive after, and which give the highest satisfaction to the soul. There is less labour in entering within oneself than in rising above oneself and therefore it appears to me that when the soul is ready and fit for either, you ought to do the former, because the other will follow without any effort, and will be all the more pure and spiritual; however, follow what course your soul prefers as this will bring you more grace and benefit,' (Tr. ix, ch, viii).
106:3 Some editors of the Interior Castle think that St. Teresa refers to the following passage taken from the Confessions of St. Augustine: 'Too late have I loved Thee, O Beauty, ever ancient yet ever new! too late have I loved Thee! And behold, Thou wert within me and I abroad, and there I searched for Thee, and, deformed as I was, I pursued the beauties that Thou hast made. Thou wert with me, but I was not with Thee. Those things kept me far from Thee, which, unless they were in Thee, could have had no being' (St. Augustine's Confessions, bk. x, ch. xxvii.). The Confessions of St. Augustine were first translated p. 107 into Spanish by Sebastian Toscano, a Portuguese Augustinian. This edition, which was published at Salamanca in 1554, was the one used by St. Teresa. However, it is more probable that here and elsewhere (Life, ch. xli. 10; Way of Perf. ch. xxviii. 2) St. Teresa quotes a passage which occurs in a pious book entitled Soliloquia, and erroneously attributed to St. Augustine: 'I have gone about the streets and the broad ways of the city of this world seeking Thee, but have not found Thee for I was wrong in seeking without for what was within.' (ch. xxxi.) This treatise which is also quoted by St. John of the Cross, Spiritual Canticle, stanza i. 7, Ascent of Mount Carmel, bk. i. ch. v. 1, appeared in a Spanish translation at Valladolid in 1515, at Medina del Campo in 1553, and at Toledo in 1565.
107:4 Life, ch. xiv. 7, 8; 20.
107:5 St. Teresa read this in the Tercer Abecedario of Francisco de Osuna (tr. vi, ch, iv): 'This exercise concentrates the senses of man in the interior of the heart where dwells 'the daughter of the king'; that is, the Catholic soul; thus recollected, man may well be compared to the tortoise or sea-urchin which rolls itself up and withdraws within itself, disregarding everything outside.'
108:6 Life. ch, xii. 8.
108:7 Life, ch. xiv, 10.
109:8 A Golden Treatise of Mental Prayer by St. Peter of Alcantara, translated by Rev. G. F. Bullock M.A. and edited by Rev. George Seymour Hollings S.S.J.E. London, Mowbray, 1905, p. 117.
Eighth Counsel. Let the last and chiefest counsel be that in this holy exercise we should endeavour to unite Meditation with Contemplation making of the one a ladder for attaining to the other. For this we must know that (p. 118) the very office of Meditation is to consider Divine things with studiousness and attention passing from one to another, to move our hearts to some affection and deep feeling for them, which is as though one should strike a flint to draw from it the spark.
For Contemplation is to have drawn forth this spark: I mean to have now found this affection and feeling which were sought for, and to be in peace and silence enjoying them; not with many discursive and intellectual speculations but with simple gaze upon the truth.
Wherefore, says a holy teacher, Meditation goes its way and brings forth fruit, with labour, but Contemplation bears fruit without labour. The one seeketh, the other findeth; the one consumeth the food, the other enjoys it; the one discourseth, and maketh reflections, the other is contented with a simple gaze upon the things, for it hath in possession their love and joy. Lastly, the one is as the means, the other as the end; the one as the road and journeying along it, the other as the end of the road and of the journeying.
From this is to be inferred a very common thing, which all masters of the spiritual life teach, although it is little (p. 119) understood of those who learn it; which is this, that, as the means cease when the end has been attained, as the voyaging is over when the port has been touched, so when, through the working out of our Meditation, we have come to the repose and sweet savour of Contemplation, we ought then to cease from that pious and laborious searching; and being satisfied with the simple gaze upon, and thought of, God--as though we had Him there present before us--we should rest in the enjoyment of that affection then given, whether it be of love, or of admiration, or joy, or other like sentiment.
The reason why this counsel is given is this, that as the aim of this devotion is love and the affections of the will rather than the speculations of the understanding, when the will has been caught and taken p. 110 by this affection, we should put away all those discursive and intellectual speculations, so far as we can, in order that our soul with all its forces may be fastened upon this affection without being diverted by the action of other influences. A learned teacher, therefore, counsels us that as soon as anyone feels himself fired by the love of God, he should first put aside (p. 120.) all these considerations and thoughts--however exalted they may seem--not because they are really not good in themselves, but because they are then hindrances to what is better. and more important. For this is nothing else than that, having come to the end and purpose of our work, we should stay therein, and leave Meditation for the love of Contemplation. This may especially be done at the end of any exercise, that is, after the petition for the Divine love of which we have spoken, for one reason, because then it is supposed that the labour of the exercise we have just gone through has produced some divine devotion and feeling, since, saith the wise man, 'Better is the end of prayer than the beginning': and for another reason, that, after the work of Prayer and Meditation, it is well that one should give his mind a little rest, and allow it to repose in the arms of Contemplation. At this point, then, we should put away all other thoughts that may present themselves, and, quieting the mind and stilling the memory, fix all upon our Lord; and remembering that we are then in His presence, no longer dwell upon the details of divine things.
Ibidem p. 121. And not only at the end of the exercise but in the midst of it, and at whatever part of it, this spiritual swoon should come upon us, when the intellect is laid to sleep, we should make this pause, and enjoy the blessing bestowed; and then, when we have finished the digestion of it, turn to the matter we have in hand, as the gardener does, when he waters his garden-bed; who, after giving it (p. 122) a sufficiency of water, holds back the stream, and lets it soak and spread itself through the depths of the earth; and then when this hath somewhat dried up, he turns down upon it again the flow of water that it may receive still more, and be well irrigated.'
111:9 Sap. viii. i: 'Disponit omnia suaviter.'
111:10 Life, ch. xv. i.
112:11 'The whole of the time in which our Lord communicates the simple, loving general attention of which I made mention before, or when the soul, assisted by grace, is established in that state, we must contrive to keep the understanding in repose, undisturbed by the intrusion of forms, figures, or particular knowledge, unless it were slightly and for an instant, and that with sweetness of love, to enkindle our souls the more. At other times, however, in all our acts of devotion and good works, we must make use of good recollections and meditations, so that we may feel an increase of profit and devotion; most especially applying ourselves to the life, passion, and death of Jesus Christ, our Lord, that our life and conduct may be an imitation of His.' (St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxii. 7.)
113:12 Life, ch. xv. 2.
114:13 Life, ch. xxiv. 2.
115:14 Way of Perf. ch. xvi. 5. Castle, M. v. ch. i, 2, 3; ii. 4, 5; iii. 2, 6, 12.
115:15 Way of Perf. ch. xxxi. 7. Concept. ch. iv. 6.
115:16 Way of Perf. ch. xl. 3.
116:17 Life, ch. xx. 31.
116:18 Found. ch. vi.
116:19 Found. ch. vi. 15.
117:20 Life ch. xviii. 16, 17.
117:21 Letter of Oct. 23, 1 376. Vol. II.
118:22 Found. ch. viii. 7-8.