"Obedience is the true holocaust which we sacrifice to God on the altar of our hearts."

St Philip Neri

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"It is not God's will that we should abound in spiritual delights, but that in all things we should submit to his holy will."

Blessed Henry Suso

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"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

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 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 four Chapters.


Treats of the striking effects produced by this prayer aforementioned. It is necessary to observe and remember the effects it produces, for the difference between them and those already described is remarkable.

As we are saying, then, this little butterfly has now died, full of joy at having found rest, and within her lives Christ. Let us see what her new life is like, and how different it is from her earlier one, for it is by the effects which result from this prayer that we shall know if what has been said is true. As far as I can understand, the effects are these.

First, there is a self-forgetfulness which is so complete that it really seems as though the soul no longer existed, because it is such that she has neither knowledge nor remembrance that there is either heaven or life or honour for her, so entirely is she employed in seeking the honour of God. It appears that the words which His Majesty addressed to her have produced their effect -- namely, that she must take care of His business and He will take care of hers.[237] And thus, happen what may, she does not mind in the least, but lives in so strange a state of forgetfulness that, as I say, she seems no longer to exist, and has no desire to exist -- no, absolutely none -- save when she realizes that she can do something to advance the glory and honour of God, for which she would gladly lay down her life.

Do not understand by this, daughters, that she neglects to eat and sleep (though having to do this is no little torment to her), or to do anything which is made incumbent upon her by her profession. We are talking of interior matters: as regards exterior ones there is little to be said. Her great grief is to see that all she can do of her own strength is as nothing. Anything that she is capable of doing and knows to be of service to Our Lord she would not fail to do for any reason upon earth.

The second effect produced is a great desire to suffer, but this is not of such a kind as to disturb the soul, as it did previously. So extreme is her longing for the will of God to be done in her that whatever His Majesty does she considers to be for the best: if He wills that she should suffer, well and good; if not, she does not worry herself to death as she did before.

When these souls are persecuted again, they have a great interior joy, and much more peace than in the state described above. They bear no enmity to those who ill-treat them, or desire to do so. Indeed they conceive a special love for them, so that, if they see them in some trouble, they are deeply grieved and would do anything possible to relieve them; they love to commend them to God, and they would rejoice at not being given some of the honours which His Majesty bestows upon them if their enemies might have them instead and thus be prevented from offending Our Lord.

What surprises me most is this. You have already seen what trials and afflictions these souls have suffered because of their desire to die and thus to enjoy Our Lord. They have now an equally strong desire to serve Him, and to sing His praise, and to help some soul if they can. So what they desire now is not merely not to die but to live for a great many years and to suffer the severest trials, if by so doing they can become the means whereby the Lord is praised, even in the smallest thing.

If they knew for certain that, on leaving the body, they would have fruition of God, their attitude would not be affected, nor is it altered when they think of the glory which belongs to the saints, for they do not desire as yet to attain this. Their conception of glory is of being able in some way to help the Crucified, especially when they see how often people offend Him and how few there are who really care about His honour and are detached from everything else.

True, they sometimes forget this, turn with tender longing to the thought of enjoying God and desire to escape from this exile, especially when they see how little they are doing to serve Him. But then they turn back and look within themselves and remember that they have Him with them continually; and they are content with this and offer His Majesty their will to live as the most costly oblation they can give Him. They are no more afraid of death than they would be of gentle rapture. The explanation of this is that it is He Who gave the soul those earlier desires, accompanied by such excessive torment, that now gives it these others. May He be blessed and praised for ever.

In short, the desires of these souls are no longer for consolations or favours, for they have with them the Lord Himself and it is His Majesty Who now lives in them. His life, of course, was nothing but a continual torment and so He is making our life the same, at least as far as our desires go. In other respects, He treats us as weaklings, though He has ample fortitude to give us when He sees that we need it.

These souls have a marked detachment from everything and a desire to be always either alone or busy with something that is to some soul's advantage. They have no aridities or interior trials but a remembrance of Our Lord and a tender love for Him, so that they would like never to be doing anything but giving Him praise.

When the soul is negligent, the Lord Himself awakens it in the way that has been described, so that it sees quite clearly that this impulse, or whatever it is called, proceeds from the interior of the soul, as we said when discussing these impulses. It is now felt very gently, but it proceeds neither from the thought nor from the memory, nor can it be supposed that the soul has had any part in it. This is so usual and occurs so frequently that it has been observed with special care: just as the flames of a fire, however great, never travel downwards, but always upwards, so here it is evident that this interior movement proceeds from the centre of the soul and awakens the faculties.

Really, were there nothing else to be gained from this way of prayer but our realization of God's special care for us in His communing with us and of the way He keeps begging us to dwell with Him (for He seems to be doing nothing less), I believe that all trials would be well endured if they led to the enjoyment of these gentle yet penetrating touches of His love. This, sisters, you will have experienced, for I think that, when the soul reaches the Prayer of Union, the Lord begins to exercise this care over us if we do not neglect the keeping of His commandments.

When this experience comes to you, remember that it belongs to this innermost Mansion, where God dwells in our souls, and give Him fervent praise, for it is He who sends it to you, like a message, or a letter, written very lovingly and in such a way that He would have you alone be able to understand what He has written and what He is asking of you in it.[238] On no account must you fail to answer His Majesty, even if you are busy with exterior affairs and engaged in conversation.

It may often happen that Our Lord will be pleased to bestow this secret favour upon you in public, as your reply must needs be an interior one, it will be very easy for you to do what I say and make an act of love or exclaim with Saint Paul: "Lord, what wilt Thou have me to do?"[239] Then He will show you many ways of pleasing Him. For now is the accepted time: He seems indeed to be listening to us and this delicate touch almost always prepares the soul to be able to do, with a resolute will, what He has commanded it.

The difference between this Mansion and the rest has already been explained. There are hardly any of the periods of aridity or interior disturbance in it which at one time or another have occurred in all the rest, but the soul is almost always in tranquility. It is not afraid that this sublime favour may be counterfeited by the devil but retains the unwavering certainty that it comes from God. For, as has been said, the senses and faculties have no part in this: His Majesty has revealed Himself to the soul and taken it with Him into a place where, as I believe, the devil will not enter, because the Lord will not allow him to do so; and all the favours which the Lord grants the soul here, as I have said, come quite independently of the acts of the soul itself, apart from that of its having committed itself wholly to God.

So tranquilly and noiselessly does the Lord teach the soul in this state and do it good that I am reminded of the building of Solomon's temple, during which no noise could be heard; just so, in this temple of God, in this Mansion of His, He and the soul alone have fruition of each other in the deepest silence. There is no reason now for the understanding to stir, or to seek out anything, for the Lord Who created the soul is now pleased to calm it and would have it look, as it were, through a little chink, at what is passing. Now and then it loses sight of it and is unable to see anything; but this is only for a very brief time. The faculties, I think, are not lost here; it is merely that they do not work but seem to be dazed.

And I am quite dazed myself when I observe that, on reaching this state, the soul has no more raptures (accompanied, that is to say, by the suspension of the senses),[240] save very occasionally, and even then it has not the same transports and flights of the spirit. These raptures, too, happen only rarely, and hardly ever in public as they very often did before.[241] Nor have they any connection, as they had before, with great occasions of devotion; if we see a devotional image or hear a sermon, it is almost as if we had heard nothing, and it is the same with music.

Previously, the poor little butterfly was always so worried that everything frightened her and made her fly away. But it is not so now, whether because she has found her rest, or because the soul has seen so much in this Mansion that it can be frightened at nothing, or because it no longer has that solitude which it was wont to have, now that it is enjoying such companionship.

Well, sisters, I do not know what the reason may be, but, when the Lord begins to reveal the contents of this Mansion and brings souls into it, they lose the great weakness which was such a trial to them and of which previously they could not rid themselves. Perhaps the reason is that the Lord has so greatly strengthened and dilated and equipped the soul, or it may be that, for reasons which His Majesty alone knows, He was anxious to make a public revelation of His secret dealings with such souls, for His judgments surpass all that we can imagine here on earth.

These effects God bestows, together with all those other good effects already described in the above-mentioned degrees of prayer, when the soul approaches Him, and He also gives the soul that kiss for which the Bride besought Him; for I understand it to be in this Mansion that that petition is fulfilled. Here to this wounded hart are given waters in abundance. Here the soul delights in the tabernacle of God.[242] Here the dove sent out by Noe to see if the storm is over finds the olive-branch[243] -- the sign that it has discovered firm ground amidst the waters and storms of this world.

Oh, Jesus! If only one knew how many things there are in Scripture which describe this peace of the soul! My God, since Thou seest how needful it is for us, do Thou inspire Christians to desire to seek it; take it not, by Thy mercy, from those to whom Thou hast given it, and who, until Thou give them true peace and take them where peace will never end, must always live in fear. I say "true" peace, not because I think this peace is not true, but because in this life war might always begin again if we were to withdraw from God.

And what will be the feeling of these souls when they realize that they might lack so great a blessing? The thought makes them walk the more warily and endeavour to bring strength out of their weakness, so as not to be responsible for losing any opportunity which might offer itself to them of pleasing God better. The more they are favoured by God, the more timorous and fearful do they become concerning themselves, and as they have learned more about their own wretchedness by comparing it with His greatness and their sins are now so much more serious to them, they often go about, like the Publican, without daring to lift up their eyes.[244]

At other times, they long to reach the end of their lives so as to be in safety, though they are soon anxious again to live longer so that they may serve Him because of the love which they bear Him, as has been said, and they trust all that concerns themselves to His mercy. Sometimes the many favours they receive leave them overwhelmed, and afraid lest they be like an overladen ship sinking to the bottom of the sea.

I assure you, sisters, that they have no lack of crosses, but these do not unsettle them or deprive them of their peace. The few storms pass quickly, like waves of the sea, and fair weather returns, and then the Presence of the Lord which they have within them makes them forget everything. May He be for ever blessed and praised by all His creatures. Amen.


237. [Cf. VII, n. 224, above;] Relations, XXXV (Vol. I, The Complete Works of St. Teresa, p. 352).
238. In the margin of the autograph St. Teresa wrote at this point: "Cuando dice aqu�: os pide, l�ase luego este papel." ["When you get to the words asking of you in it, go straight on to this paper."] "This paper" is no longer extant, but Luis de Le�n evidently had it, as the rest of this paragraph, though not in the autograph, figures in his edition. It is also found, with slight modifications, in early copies.
239. Acts ix, 6.
240. The bracketed phrase is St. Teresa's marginal addition.
241. Luis de Le�n modifies this paragraph thus. After "save very occasionally" he adds, in parenthesis: "that is, as I say here, with respect to these exterior epoch of the suspension of the senses and loss of heat; but they tell me that only the accidents disappear and that interiorly there is rather an increase." He then continues: "So the raptures, in the way I describe, cease, and it [the soul] has not these raptures and Bights of the spirit; or, if it has them, only rarely, and hardly ever in public as it very often had before."
242. Apocalypse xxi, 3.
243. Genesis viii, 8, 9.
244. St. Luke xviii, 13.