"If, devout soul, it is your will to please God and live a life of serenity in this world, unite yourself always and in all things to the divine will. Reflect that all the sins of your past wicked life happened because you wandered from the path of God's will. For the future, embrace God's good pleasure and say to him in every happening: "Yea, Father, for so it hath seemed good in thy sight." "

St Alphonsus de Liguori

* * *

"Those who love God are always happy, because their whole happiness is to fulfill, even in adversity, the will of God."

St Alphonsus de Liguori

* * *

"O Lord, my God, who will seek you with simple and pure love, and not find that you are all one can desire, for you show yourself first and go out to meet those who seek you? "

St John of the Cross, OCD - Doctor of the Church

* * *


 St Teresa of Avila  (1515- 1582)
Founder of the Discalced Carmelites and Doctor of the Church


By St Teresa of Avila



  In which there are Three Chapters


Continues the same subject and explains by a comparison what is meant by consolations and how we must obtain them without striving to do so.

God help me in this task which I have embarked upon.[94] I had quite forgotten what I was writing about, for business matters and ill-health forced me to postpone continuing it until a more suitable time, and, as I have a poor memory, it will all be very much confused, for I cannot read it through again. It may even be that everything I say is confused; that, at least, is what I am afraid of.

I think I was talking about spiritual consolations and explaining how they are sometimes bound up with our passions. They often cause fits of sobbing; I have heard, indeed, that some persons find they produce constrictions of the chest and even exterior movements, which cannot be controlled, and which are violent enough to make blood gush from the nose and produce similar disconcerting symptoms. About this I can say nothing, for I have not experienced it, but there must be some cause for comfort in it, for, as I say, it all leads to a desire to please God and to have fruition of His Majesty.

What I call consolations from God, and elsewhere have termed the Prayer of Quiet, is something of a very different kind, as those of you will know who by the mercy of God have experienced it. To understand it better, let us suppose that we are looking at two fountains, the basins of which can be filled with water. There are certain spiritual things which I can find no way of explaining more aptly than by this element of water; for, as I am very ignorant, and my wits give me no help, and I am so fond of this element, I have observed it more attentively than anything else. In all the things that have been created by so great and wise a God there must be many secrets by which we can profit, and those who understand them do profit by them, although I believe that in every little thing created by God there is more than we realize, even in so small a thing as a tiny ant.

These two large basins can be filled with water in different ways: the water in the one comes from a long distance, by means of numerous conduits and through human skill; but the other has been constructed at the very source of the water and fills without making any noise. If the flow of water is abundant, as in the case we are speaking of, a great stream still runs from it after it has been filled; no skill is necessary here, and no conduits have to be made, for the water is flowing all the time. The difference between this and the carrying of the water by means of conduits is, I think, as follows. The latter corresponds to the spiritual sweetness which, as I say, is produced by meditation. It reaches us by way of the thoughts; we meditate upon created things and fatigue the understanding; and when at last, by means of our own efforts, it comes, the satisfaction which it brings to the soul fills the basin, but in doing so makes a noise, as I have said.

To the other fountain the water comes direct from its source, which is God, and, when it is His Majesty's will and He is pleased to grant us some supernatural favour, its coming is accompanied by the greatest peace and quietness and sweetness within ourselves -- I cannot say where it arises or how. And that content and delight are not felt, as earthly delights are felt, in the heart -- I mean not at the outset, for later the basin becomes completely filled, and then this water begins to overflow all the Mansions and faculties, until it reaches the body. It is for that reason that I said it has its source in God and ends in ourselves -- for it is certain, and anyone will know this who has experienced it, that the whole of the outer man enjoys this consolation and sweetness.

I was thinking just now, as I wrote this, that a verse which I have already quoted, Dilatasti cor meum,95 speaks of the heart's being enlarged. I do not think that this happiness has its source in the heart at all. It arises in a much more interior part, like something of which the springs are very deep; I think this must be the centre of the soul, as I have since realized and as I will explain hereafter. I certainly find secret things in ourselves which often amaze me -- and how many more there must be! O my Lord and my God! How wondrous is Thy greatness! And we creatures go about like silly little shepherd-boys, thinking we are learning to know something of Thee when the very most we can know amounts to nothing at all, for even in ourselves there are deep secrets which we cannot fathom. When I say "amounts to nothing at all" I mean because Thou art so surpassingly great, not because the signs of greatness that we see in Thy works are not very wonderful, even considering how very little we can learn to know of them.

Returning to this verse, what it says about the enlargement of the heart may, I think, be of some help to us. For apparently, as this heavenly water begins to flow from this source of which I am speaking -- that is, from our very depths -- it proceeds to spread within us and cause an interior dilation and produce ineffable blessings, so that the soul itself cannot understand all that it receives there. The fragrance it experiences, we might say, is as if in those interior depths there were a brazier on which were cast sweet perfumes; the light cannot be seen, nor the place where it dwells, but the fragrant smoke and the heat penetrate the entire soul, and very often, as I have said, the effects extend even to the body.

Observe -- and understand me here -- that no heat is felt, nor is any fragrance perceived: it is a more delicate thing than that; I only put it in that way so that you may understand it. People who have not experienced it must realize that it does in very truth happen; its occurrence is capable of being perceived, and the soul becomes aware of it more clearly than these words of mine can express it. For it is not a thing that we can fancy, nor, however hard we strive, can we acquire it, and from that very fact it is clear that it is a thing made, not of human metal, but of the purest gold of Divine wisdom. In this state the faculties are not, I think, in union, but they become absorbed and are amazed as they consider what is happening to them.

It may be that in writing of these interior things I am contradicting what I have myself said elsewhere. This is not surprising, for almost fifteen years have passed since then,[96] and perhaps the Lord has now given me a clearer realization of these matters than I had at first. Both then and now, of course, I may be mistaken in all this, but I cannot lie about it: by the mercy of God I would rather die a thousand deaths: I am speaking of it just as I understand it.

The will certainly seems to me to be united in some way with the will of God; but it is by the effects of this prayer and the actions which follow it that the genuineness of the experience must be tested and there is no better crucible for doing so than this. If the person who receives such a grace recognizes it for what it is, Our Lord is granting him a surpassingly great favour, and another very great one if he does not turn back. You will desire, then, my daughters, to strive to attain this way of prayer, and you will be right to do so, for, is I have said, the soul cannot fully understand the favours which the Lord grants it there or the love which draws it ever nearer to Himself, it is certainly desirable that we should know how to obtain this favour. I will tell you what I have found out about it.

We may leave out of account occasions when the Lord is pleased to grant these favours for no other reason than because His Majesty so wills. He knows why He does it and it is not for us to interfere. As well as acting, then, as do those who have dwelt in the Mansions already described, have humility and again humility!

It is by humility that the Lord allows Himself to be conquered so that He will do all we ask of Him, and the first way in which you will see if you have humility is that if you have it you will not think you merit these favours and consolations of the Lord or are likely to get them for as long as you live. "But how," you will ask, "are we to gain them if we do not strive after them?" I reply that there is no better way than this one which I have described. There are several reasons why they should not be striven for.

  • The first is because the most essential thing is that we should love God without any motive of self-interest.
  • The second is because there is some lack of humility in our thinking that in return for our miserable services we can obtain anything so great.
  • The third is because the true preparation for receiving these gifts is a desire to suffer and to imitate the Lord, not to receive consolations; for, after all, we have often offended Him.
  • The fourth reason is because His Majesty is not obliged to grant them to us, as He is obliged to grant us glory if we keep His commandments, without doing which we could not be saved, and He knows better than we what is good for us and which of us truly love Him. That is certain truth, as I know; and I also know people who walk along the road of love, solely, as they should, in order to serve Christ crucified, and not only do they neither ask for consolations nor desire them, but they beg Him not to give them to them in this life.
  • The fifth reason is that we should be labouring in vain; for this water does not flow through conduits, as the other does, and so we gain nothing by fatiguing ourselves if it cannot be had at the source. I mean that, however much we may practise meditation, however much we do violence to ourselves,[97] and however many tears we shed, we cannot produce this water in those ways; it is given only to whom God wills to give it and often when the soul is not thinking of it at all.

We are His, sisters; may He do with us as He will and lead us along whatever way He pleases. I am sure that if any of us achieve true humility and detachment (I say "true" because it must not be in thought alone, for thoughts often deceive us; it must be total detachment) the Lord will not fail to grant us this favour, and many others which we shall not even know how to desire. May He be for ever praised and blessed. Amen.



94. [The original is quite colloquial: "in the mess I have got into" or "in what I have let myself in for" would be nearer its spirit.]
95. Psalm cxviii, 32 (A.V., cxix, 32). Cf. n. 83, above.
96. Again, as above (n. 78), the Saint's computation is exactly correct.
97. [A very strong word, estrujarse. In its non-reflexive form, the verb means to squeeze, crush or press hard, or to extract something by so doing. The sense is, therefore, that with all our efforts we cannot squeeze out a drop of this water.]