The Way of Perfection

You must know, daughters, that whether or no you are practising mental prayer has nothing to do with keeping the lips closed. If, while I am speaking with God, I have a clear realization and full consciousness that I am doing so, and if this is more real to me than the words I am uttering, then I am combining mental and vocal prayer. When people tell you that you are speaking with God by reciting the Paternoster and thinking of worldly things—well, words fail me. When you speak, as it is right for you to do, with so great a Lord, it is well that you should think of Who it is that you are addressing, and what you yourself are, if only that you may speak to Him with proper respect. How can you address a king with the deference due to him, or how can you know what ceremonies have to be used when speaking to a grandee, unless you are clearly conscious of the nature of his position and of yours? It is because of this, and because it is the custom to do so, that you must behave respectfully to him, and must learn what the custom is, and not be careless about such things, or you will be dismissed as a simpleton and obtain none of the things you desire. And furthermore, unless you are quite conversant with it, you must get all necessary information, and have what you are going to say written down for you. It once happened to me, when I was not accustomed to addressing aristocrats, that I had to go on a matter of urgent business to see a lady who had to be addressed as “Your Ladyship”.⁸¹I was shown that word in writing; but I am stupid, and had never used such a term before; so when I arrived I got it wrong. So I decided to tell her about it and she laughed heartily and told me to be good enough to use the ordinary form of polite address,⁸²which I did.

How is it, my Lord, how is it, my Emperor, that Thou canst suffer this, Prince of all Creation? For Thou, my God, art a King without end, and Thine is no borrowed Kingdom, but Thine own, and it will never pass away. When the Creed says “Whose Kingdom shall have no end” the phrase nearly always makes me feel particularly happy. I praise Thee, Lord, and bless Thee, and all things praise Thee for ever —for Thy Kingdom will endure for ever. Do Thou never allow it to be thought right, Lord, for those who praise Thee and come to speak with Thee to do so with their lips alone. What do you mean, Christians, when you say that mental prayer is unnecessary? Do you understand what you are saying? I really do not think you can. And so you want us all to go wrong: you cannot know what mental prayer is, or how vocal prayers should be said, or what is meant by contemplation. For, if you knew this, you would not condemn on the one hand what you praise on the other.

Whenever I remember to do so, I shall always speak of mental and vocal prayer together, daughters, so that you may not be alarmed. I know what such fears lead to, ⁸³for I have suffered a certain number of trials in this respect, and so I should be sorry if anyone were to unsettle you, for it is very bad for you to have misgivings while you are walking on this path. It is most important that you should realize you are making progress; for if a traveller is told that he has taken the wrong road, and has lost his way, he begins to wander to and fro and the constant search for the right road tires him, wastes his time and delays his arrival. Who can say that it is wrong if, before we begin reciting the Hours or the Rosary, we think Whom we are going to address, and who we are that are addressing Him, so that we may do so in the way we should? I assure you, sisters, that if you gave all due attention to a consideration of these two points before beginning the vocal prayers which you are about to say you would be engaging in mental prayer for a very long time. For we cannot approach a prince and address him in the same careless way that we should adopt in speaking to a peasant or to some poor woman like ourselves, whom we may address however we like.

The reason we sometimes do so is to be found in the humility of this King, Who, unskilled though I am in speaking with Him, does not refuse to hear me or forbid me to approach Him, or command His guards to throw me out. For the angels in His presence know well that their King is such that He prefers the unskilled language of a humble peasant boy, knowing that he would say more if he had more to say, to the speech of the wisest and most learned men, however elegant may be their arguments, if these are not accompanied by humility. But we must not be unmannerly because He is good. If only to show our gratitude to Him for enduring our foul odour and allowing such a one as myself to come near Him, it is well that we should try to realize His purity and His nature. It is true that we recognize this at once when we approach Him, just as we do when we visit the lords of the earth. Once we are told about their fathers’ names and their incomes and dignities, there is no more for us to know about them; for on earth one makes account of persons, and honours them, not because of their merits but because of their possessions.

O miserable world! Give hearty praise to God, daughters, that you have left so wretched a place, ⁸⁴where people are honoured, not for their own selves, but for what they get from their tenants and vassals: if these fail them, they have no honour left. It is a curious thing, and when you go out to recreation together you should laugh about it, for it is a good way of spending your time to reflect how blindly people in the world spend theirs.

O Thou our Emperor! Supreme Power, Supreme Goodness, Wisdom Itself, without beginning, without end and without measure in Thy works: infinite are these and incomprehensible, a fathomless ocean of wonders, O Beauty ⁸⁵containing within Thyself all beauties. O Very Strength! God help me! Would that I could command all the eloquence of mortals and all wisdom, so as to understand, as far as is possible here below, that to know nothing is everything, and thus to describe some of the many things on which we may meditate in order to learn something of the nature of this our Lord and Good.

When you approach God, then, try ⁸⁶to think and realize Whom you are about to address and continue to do so while you are addressing Him. If we had a thousand lives, we should never fully understand how this Lord merits that we behave toward Him, before Whom even the angels tremble. He orders all things and He can do all things: with Him to will is to perform. It will be right, then, daughters, for us to endeavour to rejoice in these wondrous qualities of our Spouse and to know Whom we have wedded and what our lives should be. Why, God save us, when a woman in this world is about to marry, she knows beforehand whom she is to marry, what sort of a person he is and what property he possesses. Shall not we, then, who are already betrothed, think about our Spouse, ⁸⁷before we are wedded to Him and He takes us home to be with Him? If these thoughts are not forbidden to those who are betrothed to men on earth, how can we be forbidden to discover Who this Man is, Who is His Father, what is the country to which He will take me, what are the riches with which He promises to endow me, what is His rank, how I can best make Him happy, what I can do that will give Him pleasure, and how I can bring my rank into line with His. If a woman is to be happy in her marriage, it is just those things that she is advised to see about, even though her husband be a man of very low station.

81. This is generally taken as referring to St. Teresa’s visit to Doña Luisa de la Cerda in 1562.

82. Lit.: “to call her ‘Honour.” The point of this delightfully unaffected reminiscence, omitted in V. and inserted here rather for its attractiveness than for its artistic appropriateness, is that “Your Honour” (Vuestra Merced: now abbreviated to Vd. and used as the third personal pronoun of ordinary polite address) was an expression merely of respect and not of rank: the Saint often uses it, for example, in addressing her confessors. It was as though a peer of the realm were to say “Just call me ‘Sir.”

83. For “fears” the original has “things”; but that seems to be the meaning.

84. Lit.: “a thing”.

85. Lit.: “a Beauty... itself”, as though referring to obras: “works.”

86. Lit.: “Yes, approach God, and, in approaching, try.”

87. The words “think about our Spouse” appear in no manuscript but were added by Luis de León.