Way of Perfection: Chapter 9

by St. Teresa of Avila

Treats of the great blessing that shunning their relatives brings to those who have left the world and shows how by doing so they will find truer friends.

Oh, if we religious understood what harm we get from having so much to do with our relatives, how we should shun them! do not see what pleasure they can give us, or how, quite apart from the harm they do us as touching our obligations to God, they can bring us any peace or tranquillity. For we cannot take part in their recreations, as it is not lawful for us to do so; and, though we can certainly share their troubles, we can never help weeping for them, sometimes more than they do themselves. If they bring us any bodily comforts, there is no doubt that our spiritual life and our poor souls will pay for it. From this you are [quite] free here; for, as you have everything in common and none of you may accept any private gift, all the alms given us being held by the community, you are under no obligation to entertain your relatives in return for what they give you, since, as you know, the Lord will provide for us all in common.

I am astounded at the harm which intercourse with our relatives does us: I do not think anyone who had not experience of it would believe it. And how our religious Orders nowadays, or most of them, at any rate, seem to be forgetting about perfection, though all, or most, of the saints wrote about it! I do not know how much of the world we really leave when we say that we are leaving everything for God’s sake, if we do not withdraw ourselves from the chief thing of all—namely, our kinsfolk. The matter has reached such a pitch that some people think, when religious are not fond of their relatives and do not see much of them, it shows a want of virtue in them. And they not only assert this but allege reasons for it.

In this house, daughters, we must be most careful to commend our relatives to God, for that is only right. For the rest, we must keep them out of our minds as much as we can, as it is natural that our desires should be attached to them more than to other people. My own relatives were very fond of me, or so they used to say, and I was so fond of them that I would not let them forget me. But I have learned, by my own experience and by that of others, that it is God’s servants who have helped me in trouble; my relatives, apart from my parents, have helped me very little. Parents are different, for they very rarely fail to help their children, and it is right that when they need our comfort we should not refuse it them: if we find our main purpose is not harmed by our so doing we can give it them and yet be completely detached; and this also applies to brothers and sisters.

Believe me, sisters, if you serve God as you should, you will find no better relatives than those [of His servants] whom His Majesty sends you. I know this is so, and, if you keep on as you are doing here, and realize that by doing otherwise you will be failing your true Friend and Spouse, you may be sure that you will very soon gain this freedom. Then you will be able to trust those who love you for His sake alone more than all your relatives, and they will not fail you, so that you will find parents and brothers and sisters where you had never expected to find them. For these help us and look for their reward only from God; those who look for rewards from us soon grow tired of helping us when they see that we are poor and can do nothing for them. This cannot be taken as a generalization, but it is the most usual thing to happen in the world, for it is the world all over! If anyone tells you otherwise, and says it is a virtue to do such things, do not believe him. I should have to write at great length, in view of my lack of skill and my imperfection, if I were to tell you of all the harm that comes from it; as others have written about it who know what they are talking about better than I, what I have said will suffice. If, imperfect as I am, I have been able to grasp as much as this, how much better will those who are perfect do so!

All the advice which the saints give us about fleeing from the world is, of course, good. Believe me, then, attachment to our relatives is, as I have said, the thing which sticks to us most closely and is hardest to get rid of. People are right, therefore, when they flee from their own part of the country 3232 De sus tierras . The phrase will also bear the interpretation: "from their own countries." —if it helps them, I mean, for I do not think we are helped so much by fleeing from any place in a physical sense as by resolutely embracing the good Jesus, Our Lord, with the soul. Just as we find everything in Him, so for His sake we forget everything. Still, it is a great help, until we have learned this truth, to keep apart from our kinsfolk; later on, it may be that the Lord will wish us to see them again, so that what used to give us pleasure may be a cross to us.

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Way of Perfection: Chapter 8

by St. Teresa of Avila

Treats of the great benefit of self-detachment, both interior and exterior, from all things created.

Let us now come to the detachment which we must practise, for if this is carried out perfectly it includes everything else. I say "it includes everything else" because, if we care nothing for any created things, but embrace the Creator alone, His Majesty will infuse the virtues into us in such a way that, provided we labour to the best of our abilities day by day, we shall not have to wage war much longer, for the Lord will take our defence in hand against the devils and against the whole world. Do you suppose, daughters, that it is a small benefit to obtain for ourselves this blessing of giving ourselves wholly to Him, 3030Lit.: de darnos todas a Él todo: "giving ourselves wholly to Him wholly." and keeping nothing for ourselves? Since, as I say, all blessings are in Him, let us give Him hearty praise, sisters, for having brought us together here, where we are occupied in this alone. I do not know why I am saying this, when all of you here are capable of teaching me, for I confess that, in this important respect, I am not as perfect as I should like to be and as I know I ought to be; and I must say the same about all the virtues and about all that I am dealing with here, for it is easier to write of such things than to practise them. I may not even be able to write of them effectively, for sometimes ability to do this comes only from experience—[that is to say, if I have any success, it must be because] I explain the nature of these virtues by describing the contraries of the qualities I myself possess.

As far as exterior matters are concerned, you know how completely cut off we are from everything. Oh, my Creator and Lord! When have I merited so great an honour? Thou seemest to have searched everywhere for means of drawing nearer to us. May it please Thy goodness that we lose not this through our own fault. Oh, sisters, for the love of God, try to realize what a great favour the Lord has bestowed on those of us whom He has brought here. Let each of you apply this to herself, since there are only twelve of us 3131The thirteenth was St. Teresa. and His Majesty has been pleased for you to be one. How many people—what a multitude of people!—do I know who are better than myself and would gladly take this place of mine, yet the Lord has granted it to me who so ill deserve it! Blessed be Thou, my God, and let the angels and all created things praise Thee, for I can no more repay this favour than all the others Thou hast shown me. It was a wonderful thing to give me the vocation to be a nun; but I have been so wicked, Lord, that Thou couldst not trust me. In a place where there were many good women living together my wickedness would not perhaps have been noticed right down to the end of my life: I should have concealed it, as I did for so many years. So Thou didst bring me here, where, as there are so few of us that it would seem impossible for it to remain unnoticed, Thou dost remove occasions of sin from me so that I may walk the more carefully. There is no excuse for me, then, O Lord, I confess it, and so I have need of Thy mercy, that Thou mayest pardon me.

Remember, my sisters, that if we are not good we are much more to blame than others. What I earnestly beg of you is that anyone who knows she will be unable to follow our customs will say so [before she is professed]: there are other convents in which the Lord is also well served and she should not remain here and disturb these few of us whom His Majesty has brought together for His service. In other convents nuns are free to have the pleasure of seeing their relatives, whereas here, if relatives are ever admitted, it is only for their own pleasure. A nun who [very much] wishes to see her relatives in order to please herself, and does not get tired of them after the second visit, must, unless they are spiritual persons and do her soul some good, consider herself imperfect and realize that she is neither detached nor healthy, and will have no freedom of spirit or perfect peace. She needs a physician—and I consider that if this desire does not leave her, and she is not cured, she is not intended for this house.

The best remedy, I think, is that she should not see her relatives again until she feels free in spirit and has obtained this freedom from God by many prayers. When she looks upon such visits as crosses, let her receive them by all means, for then they will do the visitors good and herself no harm. But if she is fond of the visitors, if their troubles are a great distress to her and if she delights in listening to the stories which they tell her about the world, she may be sure that she will do herself harm and do them no good.

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Way of Perfection: Chapter 7

by St. Teresa of Avila

CHAPTER 7

Treats of the same subject of spiritual love and gives certain counsels for gaining it.

It is strange to see how impassioned this love is; how many tears, penances and prayers it costs; how careful is the loving soul to commend the object of its affection to all who it thinks may prevail with God and to ask them to intercede with Him for it; and how constant is its longing, so that it cannot be happy unless it sees that its loved one is making progress. If that soul seems to have advanced, and is then seen to fall some way back, her friend seems to have no more pleasure in life: she neither eats nor sleeps, is never free from this fear and is always afraid that the soul whom she loves so much may be lost, and that the two may be parted for ever. She cares nothing for physical death, but she will not suffer herself to be attached to something which a puff of wind may carry away so that she is unable to retain her hold upon it. This, as I have said, is love without any degree whatsoever of self-interest; all that this soul wishes and desires is to see the soul [it loves] enriched with blessings from Heaven. This is love, quite unlike our ill-starred earthly affections—to say nothing of illicit affections, from which may God keep us free.

These last affections are a very hell, and it is needless for us to weary ourselves by saying how evil they are, for the least of the evils which they bring are terrible beyond exaggeration. There is no need for us ever to take such things upon our lips, sisters, or even to think of them, or to remember that they exist anywhere in the world; you must never listen to anyone speaking of such affections, either in jest or in earnest, nor allow them to be mentioned or discussed in your presence. No good can come from our doing this and it might do us harm even to hear them mentioned. But with regard to the lawful affections which, as I have said, we may have for each other, or for relatives and friends, it is different. Our whole desire is that they should not die: if their heads ache, our souls seem to ache too; if we see them in distress, we are unable (as people say) to sit still under it: "There remains, as people say, no patience"; but, as the phrase "as people say" (which E. omits) suggests that this was a popular phrase, I have translated rather more freely and picturesquely. T. has (after "ache too"): "and it upsets us, and so on." and so on.

This is not so with spiritual affection. Although the weakness of our nature may at first allow us to feel something of all this, our reason soon begins to reflect whether our friend’s trials are not good for her, and to wonder if they are making her richer in virtue and how she is bearing them, and then we shall ask God to give her patience so that they may win her merit. If we see that she is being patient, we feel no distress—indeed, we are gladdened and consoled. If all the merit and gain which suffering is capable of producing could be made over to her, we should still prefer suffering her trial ourselves to seeing her suffer it, but we are not worried or disquieted.
I repeat once more that this love is a similitude and copy of that which was borne for us by the good Lover, Jesus. It is for that reason that it brings us such immense benefits, for it makes us embrace every kind of suffering, so that others, without having to endure the suffering, may gain its advantages. The recipients of this friendship, then, profit greatly, but their friends should realize that either this intercourse—I mean, this exclusive friendship—must come to an end or that they must prevail upon Our Lord that their friend may walk in the same way as themselves, as Saint Monica prevailed with Him for Saint Augustine. Their heart does not allow them to practise duplicity: if they see their friend straying from the road, or committing any faults, they will speak to her about it; they cannot allow themselves to do anything else. And if after this the loved one does not amend, they will not flatter her or hide anything from her. Either, then, she will amend or their friendship will cease; for otherwise they would be unable to endure it, nor is it in fact endurable. It would mean continual war for both parties. A person may be indifferent to all other people in the world and not worry whether they are serving God or not, since the person she has to worry about is herself. But she cannot take this attitude with her friends: nothing they do can be hidden from her; she sees the smallest mote in them. This, I repeat, is a very heavy cross for her to bear.

Happy the souls that are loved by such as these! Happy the day on which they came to know them! O my Lord, wilt Thou not grant me the favour of giving me many who have such love for me? Truly, Lord, I would rather have this than be loved by all the kings and lords of the world—and rightly so, for such friends use every means in their power to make us lords of the whole world and to have all that is in it subject to us. When you make the acquaintance of any such persons, sisters, the Mother Prioress should employ every possible effort to keep you in touch with them. Love such persons as much as you like. There can be very few of them, but none the less it is the Lord’s will that their goodness should be known. When one of you is striving after perfection, she will at once be told that she has no need to know such people—that it is enough for her to have God. But to get to know God’s friends is a very good way of "having" Him; as I have discovered by experience, it is most helpful. For, under the Lord, I owe it to such persons that I am not in hell; I was always very fond of asking them to commend me to God, and so I prevailed upon them to do so.

Let us now return to what we were saying. It is this kind of love which I should like us to have; at first it may not be perfect but the Lord will make it increasingly so. Let us begin with the methods of obtaining it. At first it may be mingled with emotion. Lit.: ’‘tenderness." but this, as a rule, will do no harm. It is sometimes good and necessary for us to show emotion in our love, and also to feel it, and to be distressed by some of our sisters, trials and weaknesses, however trivial they may be. For on one occasion as much distress may be caused by quite a small matter as would be caused on another by some great trial, and there are people whose nature it is to be very much cast down by small things. If you are not like this, do not neglect to have compassion on others; it may be that Our Lord wishes to spare us these sufferings and will give us sufferings of another kind which will seem heavy to us, though to the person already mentioned they may seem light. In these matters, then, we must not judge others by ourselves, nor think of ourselves as we have been at some time when, perhaps without any effort on our part, the Lord has made us stronger than they; let us think of what we were like at the times when we have been weakest.

Note the importance of this advice for those of us who would learn to sympathize with our neighbours’ trials, however trivial these may be. It is especially important for such souls as have been described, for, desiring trials as they do, they make light of them all. They must therefore try hard to recall what they were like when they were weak, and reflect that, if they are no longer so, it is not due to themselves. For otherwise, little by little, the devil could easily cool our charity toward our neighbours and make us think that what is really a failing on our part is perfection. In every respect we must be careful and alert, for the devil never slumbers. And the nearer we are to perfection, the more careful we must be, since his temptations are then much more cunning because there are no others that he dare send us; and if, as I say, we are not cautious, the harm is done before we realize it. In short, we must always watch and pray, for there is no better way than prayer of revealing these hidden wiles of the devil and making him declare his presence.

Contrive always, even if you do not care for it, to take part in your sisters’ necessary recreation and to do so for the whole of the allotted time, for all considerate treatment of them is a part of perfect love. It is a very good thing for us to take compassion on each others’ needs. See that you show no lack of discretion about things which are contrary to obedience. Though privately you may think the prioress’ orders harsh ones, do not allow this to be noticed or tell anyone about it (except that you may speak of it, with all humility, to the prioress herself), for if you did so you would be doing a great deal of harm. Get to know what are the things in your sisters which you should be sorry to see and those about which you should sympathize with them; and always show your grief at any notorious fault which you may see in one of them. It is a good proof and test of our love if we can bear with such faults and not be shocked by them. Others, in their turn, will bear with your faults, which, if you include those of which you are not aware, must be much more numerous. Often commend to God any sister who is at fault and strive for your own part to practise the virtue which is the opposite of her fault with great perfection. Make determined efforts to do this so that you may teach your sister by your deeds what perhaps she could never learn by words nor gain by punishment.

The habit of performing some conspicuously virtuous action through seeing it performed by another is one which very easily takes root. This is good advice: do not forget it. Oh, how true and genuine will be the love of a sister who can bring profit to everyone by sacrificing her own profit to that of the rest! She will make a great advance in each of the virtues and keep her Rule with great perfection. This will be a much truer kind of friendship than one which uses every possible loving expression (such as are not used, and must not be used, in this house): "My life!" "My love!" "My darling!" 2929Lit .: "My life!" "My soul!" "My good!" and suchlike things, one or another of which people are always saying. Let such endearing words be kept for your Spouse, for you will be so often and so much alone With Him that you will want to make use of them all, and this His Majesty permits you. If you use them among yourselves they will not move the Lord so much; and, quite apart from that, there is no reason why you should do so. They are very effeminate; and I should not like you to be that, or even to appear to be that, in any way, my daughters; I want you to be strong men. If you do all that is in you, the Lord will make you so manly that men themselves will be amazed at you. And how easy is this for His Majesty, Who made us out of nothing at all!

It is also a very clear sign of love to try to spare others household work by taking it upon oneself and also to rejoice and give great praise to the Lord if you see any increase in their virtues. All such things, quite apart from the intrinsic good they bring, add greatly to the peace and concord which we have among ourselves, as, through the goodness of God, We can now see by experience. May His Majesty be pleased ever to increase it, for it would be terrible if it did not exist, and very awkward if, when there are so few of us, we got on badly together. May God forbid that.

If one of you should be cross with another because of some hasty word, the matter must at once be put right and you must betake yourselves to earnest prayer. The same applies to the harbouring of any grudge, or to party strife, or to the desire to be greatest, or to any nice point concerning your honour. (My blood seems to run cold, as I write this, at the very idea that this can ever happen, but I know it is the chief trouble in convents.) If it should happen to you, consider yourselves lost. Just reflect and realize that you have driven your Spouse from His home: He will have to go and seek another abode, since you are driving Him from His own house. Cry aloud to His Majesty and try to put things right; and if frequent confessions and communions do not mend them, you may well fear that there is some Judas among you.
For the love of God, let the prioress be most careful not to allow this to occur. She must put a stop to it from the very outset, and, if love will not suffice, she must use heavy punishments, for here we have the whole of the mischief and the remedy. If you gather that any of the nuns is making trouble, see that she is sent to some other convent and God will provide them with a dowry for her. Drive away this plague; cut off the branches as well as you can; and, if that is not sufficient, pull up the roots. If you cannot do this, shut up anyone who is guilty of such things and forbid her to leave her cell; far better this than that all the nuns should catch so incurable a plague. Oh, what a great evil is this! God deliver us from a convent into which it enters: I would rather our convent caught fire and we were all burned alive. As this is so important I think I shall say a little more about it elsewhere, so I will not write at greater length here, except to say that, provided they treat each other equally, I would rather that the nuns showed a tender and affectionate love and regard for each other, even though there is less perfection in this than in the love I have described, than that there were a single note of discord to be heard among them. May the Lord forbid this, for His own sake. Amen.

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Way of Perfection: Chapter 6

by St. Teresa of Avila

CHAPTER 6

Returns to the subject of perfect love, already begun. I have digressed a great deal but no one will blame me who understands the importance of what has been said. Let us now return to the love which it is good [and lawful] for us to feel. This I have described as purely spiritual; I am not sure if I know what I am talking about, but it seems to me that there is no need to speak much of it, since so few, I fear, possess it; let any one of you to whom the Lord has given it praise Him fervently, for she must be a person of the greatest perfection. It is about this that I now wish to write. Perhaps what I say may be of some profit, for if you look at a virtue you desire it and try to gain it, and so become attached to it.

God grant that I may be able to understand this, and even more that I may be able to describe it, for I am not sure that I know when love is spiritual and when there is sensuality mingled with it, or how to begin speaking about it. I am like one who hears a person speaking in the distance and, though he can hear that he is speaking, cannot distinguish what he is saying. It is just like that with me: sometimes I cannot understand what I am saying, yet the Lord is pleased to enable me to say it well. If at other times what I say is [ridiculous and] nonsensical, it is only natural for me to go completely astray.

Now it seems to me that, when God has brought someone to a clear knowledge of the world, and of its nature, and of the fact that another world (or, let us say, another kingdom) exists, and that there is a great difference between the one and the other, the one being eternal and the other only a dream; and of what it is to love the Creator and what to love the creature (this must be discovered by experience, for it is a very different matter from merely thinking about it and believing it); when one understands by sight and experience what can be gained by the one practice and lost by the other, and what the Creator is and what the creature, and many other things which the Lord teaches to those who are willing to devote themselves to being taught by Him in prayer, or whom His Majesty wishes to teach—then one loves very differently from those of us who have not advanced thus far.

It may be, sisters, that you think it irrelevant for me to treat of this, and you may say that you already know everything that I have said. God grant that this may be so, and that you may indeed know it in the only way which has any meaning, and that it may be graven upon your inmost being, and that you may never for a moment depart from it, for, if you know it, you will see that I am telling nothing but the truth when I say that he whom the Lord brings thus far possesses this love. Those whom God brings to this state are, I think, generous and royal souls; they are not content with loving anything so miserable as these bodies, however beautiful they be and however numerous the graces they possess. If the sight of the body gives them pleasure they praise the Creator, but as for dwelling upon it for more than just a moment—no! When I use that phrase "dwelling upon it", I refer to having love for such things. If they had such love, they would think they were loving something insubstantial and were conceiving fondness for a shadow, they would feel shame for themselves and would not have the effrontery to tell God that they love Him, without feeling great confusion.

You will answer me that such persons cannot love or repay the affection shown to them by others. Certainly they care little about having this affection. They may from time to time experience a natural and momentary pleasure at being loved; yet, as soon as they return to their normal condition, they realize that such pleasure is folly save when the persons concerned can benefit their souls, either by instruction or by prayer. Any other kind of affection wearies them, for they know it can bring them no profit and may well do them harm; none the less they are grateful for it and recompense it by commending those who love them to God. They take this affection as something for which those who love them lay the responsibility upon the Lord, from Whom, since they can see nothing lovable in themselves, they suppose the love comes, and think that others love them because God loves them; and so they leave His Majesty to recompense them for this and beg Him to do so, thus freeing themselves and feeling they have no more responsibility. When I ponder it carefully, I sometimes think this desire for affection is sheer blindness, except when, as I say, it relates to persons who can lead us to do good so that we may gain blessings in perfection.

It should be noted here that, when we desire anyone’s affection, we always seek it because of some interest, profit or pleasure of our own. Those who are perfect, however, have trodden all these things beneath their feet—[and have despised] the blessings which may come to them in this world, and its pleasures and delights—in such a way that, even if they wanted to, so to say, they could not love anything outside God, or unless it had to do with God. What profit, then, can come to them from being loved themselves?

When this truth is put to them, they laugh at the distress which had been assailing them in the past as to whether their affection was being returned or no. Of course, however pure our affection may be, it is quite natural for us to wish it to be returned. But, when we come to evaluate the return of affection, we realize that it is insubstantial, like a thing of straw, as light as air and easily carried away by the wind. For, however dearly we have been loved, what is there that remains to us? Such persons, then, except for the advantage that the affection may bring to their souls (because they realize that our nature is such that we soon tire of life without love), care nothing whether they are loved or not. Do you think that such persons will love none and delight in none save God? No; they will love others much more than they did, with a more genuine love, with greater passion and with a love which brings more profit; that, in a word, is what love really is. And such souls are always much fonder of giving than of receiving, even in their relations with the Creator Himself. This [holy affection], I say, merits the name of love, which name has been usurped from it by those other base affections.

Do you ask, again, by what they are attracted if they do not love things they see? They do love what they see and they are greatly attracted by what they hear; but the things which they see are everlasting. If they love anyone they immediately look right beyond the body (on which, as I say, they cannot dwell), fix their eyes on the soul and see what there is to be loved in that. If there is nothing, but they see any suggestion or inclination which shows them that, if they dig deep, they will find gold within this mine, they think nothing of the labour of digging, since they have love. There is nothing that suggests itself to them which they will not willingly do for the good of that soul since they desire their love for it to be lasting, and they know quite well that that is impossible unless the loved one has certain good qualities and a great love for God. I really mean that it is impossible, however great their obligations and even if that soul were to die for love of them and do them all the kind actions in its power; even had it all the natural graces joined in one, their wills would not have strength enough to love it nor would they remain fixed upon it. They know and have learned and experienced the worth of all this; no false dice can deceive them. They see that they are not in unison with that soul and that their love for it cannot possibly last; for, unless that soul keeps the law of God, their love will end with life— they know that unless it loves Him they will go to different places.

Those into whose souls the Lord has already infused true wisdom do not esteem this love, which lasts only on earth, at more than its true worth—if, indeed, at so much. Those who like to take pleasure in worldly things, delights, honours and riches, will account it of some worth if their friend is rich and able to afford them pastime and pleasure and recreation; but those who already hate all this will care little or nothing for such things. If they have any love for such a person, then, it will be a passion that he may love God so as to be loved by Him; for, as I say, they know that no other kind of affection but this can last, and that this kind will cost them dear, for which reason they do all they possibly can for their friend’s profit; they would lose a thousand lives to bring him a small blessing. Oh, precious love, forever imitating the Captain of Love, Jesus, our Good!

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