A- Meditation in the Catechism of the Catholic Church

When the Catechism of the Catholic Church, in Part Four, addresses the different ways of prayer, we have what could be considered as an excellent introduction to what Meditation is: Meditation is above all a quest. The mind seeks to understand the why and how of the Christian life, in order to adhere and respond to what the Lord is asking.” (Catechism 2705) As we can see, “Meditation” involves mainly the working of the mind. It is a quest. Is the quest purely an intellectual exercise of the mind? Not at all. The mind towers over an important operation, which is confronting with our very being what we read and find in our reading and meditating upon it from the viewpoint of our very lives.

“To meditate on what we read helps us to make it our own by confronting it with ourselves. Here, another book is opened: the book of life. We pass from thoughts to reality. To the extent that we are humble and faithful, we discover in meditation the movements that stir the heart and we are able to discern them. It is a question of acting truthfully in order to come into the light: “Lord, what do you want me to do?”” (Catechism 2706)

First, we “make our own” what we meditate upon. How so? “by confronting it with ourselves”. We discover therein our being, our faculties, our mind, our will, memory, imagination, senses, desires, emotions, our body. To know oneself is one of the first stages of “Meditation” (see Blessed Marie Eugene, “I want to See God”, First Part, chapter III, “Knowledge of Self”). Mainly we carefully watch our thoughts, goals, and compare them with what we read or meditate upon. We consider attentively our acts, the state of our will, and what we do. We learn about the human virtues, and about the Cardinal virtues (justice, prudence, temperance and fortitude). We learn to grown and persevere in them. As we can see, it is not a pure intellectual undertaking. The ideas we gather shed light on our personal daily life, either generally or for particular issues. As the Catechism puts it, we are often led by this question: “Lord, what do you want me to do?” (2706) Meditation engages all our being: “Meditation engages thought, imagination, emotion, and desire.” (Catechism 2708)

The ordinary grace of God is constantly given to us to help us meditate, amend our life, convert, grow, avoid sin, persevere in the growth in virtues. However, does this work of meditation depend only on God? Not at all, on the contrary, since God constantly gives us his ordinary grace, we ought to make the effort to meditate, to organise ourselves, on a regular basis and practise this exercise. The Catechism reminds us of this by saying: “Christians owe it to themselves to develop the desire to meditate regularly, lest they come to resemble the three first kinds of soil in the parable of the sower. (Cf. Mk 4:4-7, 15-19)” (2707)

Is meditating easy? Can our mind sustain such effort easily? The Catechism warns us of the challenge and of the regular effort needed: “The required attentiveness is difficult to sustain.” (2705) The Catechism reminds us that in this endeavour we are not left alone: “We are usually helped by books, and Christians do not want for them: the Sacred Scriptures, particularly the Gospels, holy icons, liturgical texts of the day or season, writings of the spiritual fathers, works of spirituality, the great book of creation, and that of history the page on which the “today” of God is written.” (Catechism 2705) “There are as many and varied methods of meditation as there are spiritual masters.” (Catechism 2707)

Finally, the presentation of Meditation by the Catechism, reminds us of the final goal, in order to stay in/at this stage for the rest of our life: “But a method is only a guide; the important thing is to advance, with the Holy Spirit, along the one way of prayer: Christ Jesus.” (Catechism 2707) Christ Jesus an Union with Him are the goal. “This mobilization of faculties is necessary in order to deepen our convictions of faith, prompt the conversion of our heart, and strengthen our will to follow Christ.” (Catechism 2708) “This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him.” (Catechism 2708) We can see, therefore, how the Catechism wants us to progress and reach the relationship with Christ, which belongs to stages further along.

Does Lectio Divina fall Under Meditation?

While presenting “Meditation”, in paragraph 2708, the Catechism mentions Lectio Divina and Rosary. “Christian prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosa­ry.” (2708) Can Lectio Divina and the Rosary be considered as methods of Meditation? Aren’t they rather methods of Meditation and Contemplation? Here the Catechism doesn’t offer a clear answer. The question is too detailed and complex for the Catechism to settle in a hasty way. Hence the impression of being in mid-air or lack of clarity.

Maybe this is caused also by the different uses the People of God makes of them, depending on the spiritual progress of each person. In fact, when we look carefully around us, we find that Lectio Divina is often practised not in a decisively contemplative way; often the description we find of Lectio Divina doesn’t allow a proper and complete process of Contemplation. Contemplation can occur, but as a one off, and only a few groups pay heed to the fruit of the Contemplation: the act that God wants us to do with Him.

Therefore, often the practice of Lectio Divina and our perception of it come closer to a “prayerful reflection”, where the interference of the mind is more prominent. It is then seen as rather a “meditation” than a proper contemplation. Let us discuss the issue further.

Let us remember that Meditation leans on the “general help of the grace of God”, it is the quest of the mind, and we ought to put it into practice (implement it) without waiting for any special grace for it. It doesn’t involve any form of supernatural action from God. And if we do not put it into practice we won’t progress.

Therefore, various doctors of the Church, especially St. John of the Cross and St. Teresa of Avila, we prefer to classify “Meditation” as distinct from “Contemplation”. In the process of a proper Lectio Divina, it is true that we use our mind to understand what is written in the text, we search for a proper understanding of the text, we reflect on it. But this is only a first stage of a process that will lead to a proper intervention of the Holy Spirit triggering the process of Listening. We go then from the Sacred Text to the experience of the Living Word of God. We find this kind of reflection in the Document of the Vatican Council, “Dei Verbum” and in a more recent text from Pope Benedict XVI, “Verbum Domini”. They both underline the difference between the Sacred Text and the living and active Word of God, the Risen Lord present among us who wants to talk to us.

Another point of difference between Meditation and Lectio is worth noting: Meditation can be done without necessarily involving the Sacred Text. This is not the case of Lectio Divina.

Note: We need also to add that the Rosary should normally be a method that offers a proper experience of Contemplation. Please see the very beautiful letter of Pope John Paul II on the Rosary, in order to see how the Pope describes it: a true contemplation. Having said that, in our daily experience, is our prayer of the Rosary a contemplative one? It should be, and we need to learn how to make it work.

See also chapters “Meditated Reading” and “Meditation” in Blessed Fr. Marie Eugene’s masterpiece, “I Want to See God”

See also the Chapter on the “Knowledge of Self”, from “I Want to See God”.

Please read also: Lectio Divina or Meditation?


B- Meditation in St. Teresa of Avila

Let us now see what St. Teresa of Avila, Doctor of the Church and Mother of all spiritual people says about Meditation. We find the answer in three chapters from her Autobiography: Chapters XI, XII and XIII.


Gives the reason why we do not learn to love God perfectly in a short time. Begins, by means of a comparison, to describe four degrees of prayer, concerning the first of which something is here said. This is most profitable for beginners and for those who are receiving no consolations in prayer.

[…] The beginner must think of himself as of one setting out to make a garden in which the Lord is to take His delight, yet in soil most unfruitful and full of weeds. His Majesty uproots the weeds and will set good plants in their stead. Let us suppose that this is already done — that a soul has resolved to practise prayer and has already begun to do so. We have now, by God’s help, like good gardeners, to make these plants grow, and to water them carefully, so that they may not perish, but may produce flowers which shall send forth great fragrance to give refreshment to this Lord of ours, so that He may often come into the garden to take His pleasure and have His delight among these virtues.

Let us now consider how this garden can be watered, so that we may know what we have to do, what labour it will cost us, if the gain will outweigh the labour and for how long this labour must be borne.

It seems to me that the garden can be watered in four ways:

1- by taking the water from a well, which costs us great labour;

2- or by a water-wheel and buckets, when the water is drawn by a windlass (I have sometimes drawn it in this way: it is less laborious than the other and gives more water);

3- or by a stream or a brook, which waters the ground much better, for it saturates it more thoroughly and there is less need to water it often, so that the gardener’s labour is much less;

4- or by heavy rain, when the Lord waters it with no labour of ours, a way incomparably better than any of those which have been described.

And now I come to my point, which is the application of these four methods of watering by which the garden is to be kept fertile, for if it has no water it will be ruined. It has seemed possible to me in this way to explain something about the four degrees of prayer to which the Lord, of His goodness, has occasionally brought my soul. May He also of His goodness grant me to speak in such a way as to be of some profit to one of the persons who commanded me to write this book, whom in four months the Lord has brought to a point far beyond that which I have reached in seventeen years. He prepared himself better than I, and thus his garden, without labour on his part, is watered by all these four means, though he is still receiving the last watering only drop by drop; such progress is his garden making that soon, by the Lord’s help, it will be submerged. It will be a pleasure to me for him to laugh at my explanation if he thinks it foolish.

[First Way of Watering: Meditation]

Beginners in prayer, we may say, are those who draw up the water out of the well: this, as I have said, is a very laborious proceeding, for it will fatigue them to keep their senses recollected, which is a great labour because they have been accustomed to a life of distraction.

Beginners must accustom themselves to pay no heed to what they see or hear, and they must practise doing this during hours of prayer; they must be alone and in their solitude think over their past life — all of us, indeed, whether beginners or proficients, must do this frequently. There are differences, however, in the degree to which it must be done, as I shall show later.

At first it causes distress, for beginners are not always sure that they have repented of their sins (though clearly they have, since they have so sincerely resolved to serve God). Then they have to endeavour to meditate upon the life of Christ and this fatigues their minds. Thus far we can make progress by ourselves — of course with the help of God, for without that, as is well known, we cannot think a single good thought. This is what is meant by beginning to draw up water from the well — and God grant there may be water in it! But that, at least, does not depend on us: our task is to draw it up and to do what we can to water the flowers. And God is so good that when, for reasons known to His Majesty, perhaps to our great advantage, He is pleased that the well should be dry, we, like good gardeners, do all that in us lies, and He keeps the flowers alive without water and makes the virtues grow. By water here I mean tears — or, if there be none of these, tenderness and an interior feeling of devotion.

What, then, will he do here who finds that for many days he experiences nothing but aridity, dislike, distaste and so little desire to go and draw water that he would give it up entirely if he did not remember that he is pleasing and serving the Lord of the garden; if he were not anxious that all his service should not be lost, to say nothing of the gain which he hopes for from the great labour of lowering the bucket so often into the well and drawing it up without water? It will often happen that, even for that purpose, he is unable to move his arms — unable, that is, to think a single good thought, for working with the understanding is of course the same as drawing water out of the well. What, then, as I say, will the gardener do here? He will be glad and take heart and consider it the greatest of favours to work in the garden of so great an Emperor; and, as he knows that he is pleasing Him by so working (and his purpose must be to please, not himself, but Him), let him render Him great praise for having placed such confidence in him, when He has seen that, without receiving any recompense, he is taking such great care of that which He had entrusted to him; let him help Him to bear the Cross and consider how He lived with it all His life long; let him not wish to have his kingdom on earth or ever cease from prayer; and so let him resolve, even if this aridity should persist his whole life long, never to let Christ fall beneath the Cross. The time will come when he shall receive his whole reward at once. Let him have no fear that his labour will be lost. He is serving a good Master, Whose eyes are upon him. Let him pay no heed to evil thoughts, remembering how the devil put such thoughts into the mind of Saint Jerome in the desert.

These trials bring their own reward. I endured them for many years; and, when I was able to draw but one drop of water from this blessed well, I used to think that God was granting me a favour. I know how grievous such trials are and I think they need more courage than do many others in the world. But it has become clear to me that, even in this life, God does not fail to recompense them highly; for it is quite certain that a single one of those hours in which the Lord has granted me to taste of Himself has seemed to me later a recompense for all the afflictions which I endured over a long period while keeping up the practice of prayer. I believe myself that often in the early stages, and again later, it is the Lord’s will to give us these tortures, and many other temptations which present themselves, in order to test His lovers and discover if they can drink of the chalice and help Him to bear the Cross before He trusts them with His great treasures. I believe it is for our good that His Majesty is pleased to lead us in this way so that we may have a clear understanding of our worthlessness; for the favours which come later are of such great dignity that before He grants us them He wishes us to know by experience how miserable we are, lest what happened to Lucifer happen to us also.

What is there that Thou doest, my Lord, which is not for the greater good of the soul that Thou knowest to be already Thine and that places itself in Thy power, to follow Thee whithersoever Thou goest, even to the death of the Cross, and is determined to help Thee bear that Cross and not to leave Thee alone with it? If anyone finds himself thus determined, there is nothing for him to fear. No, spiritual people, there is no reason to be distressed. Once you have reached so high a state as this, in which you desire to be alone and to commune with God, and abandon the pastimes of the world, the chief part of your work is done. Praise His Majesty for this and trust in His goodness, which never yet failed His friends. Close the eyes of your thought and do not wonder: “Why is He giving devotion to that person of so few days’ experience, and none to me after so many years?” Let us believe that it is all for our greater good; let His Majesty guide us whithersoever He wills; we are not our own, but His. It is an exceeding great favour that He shows us when it is His pleasure that we should wish to dig in His garden, and we are then near the Lord of the garden, Who is certainly with us. If it be His will that these plants and flowers should grow, some by means of the water drawn from this well and others without it, what matter is that to me? Do Thou, O Lord, what Thou wilt; let me not offend Thee and let not my virtues perish, if, of Thy goodness alone, Thou hast given me any. I desire to suffer, Lord, because Thou didst suffer. Let Thy will be in every way fulfilled in me, and may it never please Thy Majesty that a gift so precious as Thy love be given to people who serve Thee solely to obtain consolations.

It must be carefully noted — and I say this because I know it by experience — that the soul which begins to walk resolutely in this way of mental prayer and can persuade itself to set little store by consolations and tenderness in devotion, and neither to be elated when the Lord gives them nor disconsolate when He withholds them, has already travelled a great part of its journey. However often it may stumble, it need not fear a relapse, for its building has been begun on a firm foundation.[1] Yes, love for God does not consist in shedding tears, in enjoying those consolations and that tenderness which for the most part we desire and in which we find comfort, but in serving Him with righteousness, fortitude of soul and humility. The other seems to me to be receiving rather than giving anything.

As for poor women like myself, who are weak and lack fortitude, I think it fitting that we should be led by means of favours: this is the way in which God is leading me now, so that I may be able to suffer certain trials which it has pleased His Majesty to give me. But when I hear servants of God, men of weight, learning and intelligence, making such a fuss because God is not giving them devotion, it revolts me to listen to them. I do not mean that, when God gives them such a thing, they ought not to accept it and set a great deal of store by it, because in that case His Majesty must know that it is good for them. But I do mean that if they do not receive it they should not be distressed: they should realize that, as His Majesty does not give it them, it is unnecessary; they should be masters of themselves and go on their way. Let them believe that they are making a mistake about this: I have proved it and seen that it is so. Let them believe that it is an imperfection in them if, instead of going on their way with freedom of spirit, they hang back through weakness and lack of enterprise.

I am not saying this so much for beginners (though I lay some stress upon it, even for these, because it is of great importance that they should start with this freedom and determination): I mean it rather for others. There must be many who have begun some time back and never manage to finish their course, and I believe it is largely because they do not embrace the Cross from the beginning that they are distressed and think that they are making no progress. When the understanding ceases to work, they cannot bear it, though perhaps even then the will is increasing in power, and putting on new strength,[2] without their knowing it. We must realize that the Lord pays no heed to these things: to us they may look like faults, but they are not so. His Majesty knows our wretchedness and the weakness of our nature better than we ourselves and He knows that all the time these souls are longing to think of Him and to love Him. It is this determination that He desires in us. The other afflictions which we bring upon ourselves serve only to disturb our souls, and the result of them is that, if we find ourselves unable to get profit out of a single hour, we are impeded from doing so for four. I have a great deal of experience of this and I know that what I say is true, for I have observed it carefully and have discussed it afterwards with spiritual persons. The thing frequently arises from physical indisposition, for we are such miserable creatures that this poor imprisoned soul shares in the miseries of the body, and variations of season and changes in the humours often prevent it from accomplishing its desires and make it suffer in all kinds of ways against its will. The more we try to force it at times like these, the worse it gets and the longer the trouble lasts. But let discretion be observed so that it may be ascertained if this is the true reason: the poor soul must not be stifled. Persons in this condition must realize that they are ill and make some alteration in their hours of prayer; very often it will be advisable to continue this change for some days.

They must endure this exile as well as they can, for a soul which loves God has often the exceeding ill fortune to realize that, living as it is in this state of misery, it cannot do what it desires because of its evil guest, the body. I said we must observe discretion, because sometimes the same effects will be produced by the devil; and so it is well that prayer should not always be given up when the mind is greatly distracted and disturbed, nor the soul tormented by being made to do what is not in its power. There are other things which can be done — exterior acts, such as reading or works of charity — though sometimes the soul will be unable to do even these. At such times the soul must render the body a service for the love of God, so that on many other occasions the body may render services to the soul. Engage in some spiritual recreation, such as conversation (so long as it is really spiritual), or a country walk, according as your confessor advises. In all these things it is important to have had experience, for from this we learn what is fitting for us; but let God be served in all things. Sweet is His yoke, and it is essential that we should not drag the soul along with us, so to say, but lead it gently, so that it may make the greater progress.

I repeat my advice, then (and it matters not how often I say this, for it is of great importance), that one must never be depressed or afflicted because of aridities or unrest or distraction of the mind. If a person would gain spiritual freedom and not be continually troubled, let him begin by not being afraid of the Cross and he will find that the Lord will help him to bear it; he will then advance happily and find profit in everything. It is now clear that, if no water is coming from the well, we ourselves can put none into it. But of course we must not be careless: water must always be drawn when there is any there, for at such a time God’s will is that we should use it so that He may multiply our virtues.


Continues to describe this first state. Tells how far, with the help of God, we can advance by ourselves and describes the harm that ensues when the spirit attempts to aspire to unusual and supernatural experiences before they are bestowed upon it by the Lord.

Although in the last chapter I digressed a good deal about other things, because they seemed to me very necessary, what I was trying to make clear was how much we can attain by our own power and how in this first stage of devotion we can do a certain amount for ourselves. For, if we examine and meditate upon the Lord’s sufferings for us, we are moved to compassion, and this grief and the tears which proceed from it are very sweet. And then if we think about the glory we hope for, and the love which the Lord bore us, and His resurrection, we are moved to a rejoicing which is neither wholly spiritual nor wholly sensual, but is a virtuous joy; the grief also is of great merit. Of this nature are all the things which cause a devotion acquired in part by the understanding, though this can be neither merited nor attained unless it be given by God. It is best for a soul which has been raised no higher than this not to try to rise by its own efforts. Let this be noted carefully, for if the soul does try so to rise it will make no progress but only go backward.

In this state it can make many acts of resolution to do great things for God and it can awaken its own love. It can make other acts which will help the virtues to grow, as is explained in a book called The Art of sensing God,[3] which is very good and suitable for persons in this state, because in it the understanding is active. The soul can picture itself in the presence of Christ, and accustom itself to become enkindled with great love for His sacred Humanity and to have Him ever with it and speak with Him, ask Him for the things it has need of, make complaints to Him of its trials, rejoice with Him in its joys and yet never allow its joys to make it forgetful of Him. It has no need to think out set prayers but can use just such words as suit its desires and needs. This is an excellent way of making progress, and of making it very quickly; and if anyone strives always to have this precious companionship, makes good use of it and really learns to love this Lord to Whom we owe so much, such a one, I think, has achieved a definite gain.

For this reason, as I have said, we must not be troubled if we have no conscious devotion, but thank the Lord Who allows us to harbour a desire to please Him, although our deeds may be of little worth. This method of bringing Christ into our lives is helpful at all stages; it is a most certain means of making progress in the earliest stage, of quickly reaching the second degree of prayer, and, in the final stages, of keeping ourselves safe from the dangers into which the devil may lead us.

This, then, is what we can do. If anyone tries to pass beyond this stage and lift up his spirit so as to experience consolations which are not being given to him, I think he is losing both in the one respect and in the other. For these consolations are supernatural and, when the understanding ceases to act, the soul remains barren and suffers great aridity. And, as the foundation of the entire edifice is humility, the nearer we come to God, the greater must be the progress which we make in this virtue: otherwise, we lose everything. It seems to be a kind of pride that makes us wish to rise higher, for God is already doing more for us than we deserve by bringing us near to Him. It must not be supposed that I am referring here to the lifting up of the mind to a consideration of the high things of Heaven or of God, and of the wonders which are in Heaven, and of God’s great wisdom. I never did this myself, for, as I have said, I had no ability for it, and I knew myself to be so wicked that even when it came to thinking of earthly things God granted me grace to understand this truth, that it was no small presumption in me to do so — how much more as to heavenly things! Other persons will profit in this way, especially if they are learned, for learning, I think, is a priceless help in this exercise, if humility goes with it. Only a few days ago I observed that this was so in certain learned men, who began but a short while since and have made very great progress; and this gives me great longings that many more learned men should become spiritual, as I shall say later.

When I say that people should not try to rise unless they are raised by God I am using the language of spirituality; anyone who has had any experience will understand me and if what I have already said cannot be understood I do not know how to explain it. In the mystical theology which I began to describe, the understanding loses its power of working, because God suspends it, as I shall explain further by and by if God grants me His help for that purpose. What I say we must not do is to presume or think that we can suspend it ourselves; nor must we allow it to cease working: if we do, we shall remain stupid and cold and shall achieve nothing whatsoever. When the Lord suspends the understanding and makes it cease from its activity, He gives it something which both amazes it and keeps it busy, so that, without reasoning in any way, it can understand more in a short space of time than we, with all our human efforts, in many years. To keep the faculties of the soul busy and to think that, at the same time, you can keep them quiet, is foolishness. And I say once more that, although the fact is not generally realized, there is no great humility in this: it may not be sinful, but it certainly causes distress, for it is lost labour, and the soul feels slightly frustrated, like a man who is just about to take a leap and then is pulled back, so that he seems to have put forth his strength and yet finds that he has not accomplished what he had expected to. Anyone who will consider the matter will detect, in the slightness of the gain achieved by the soul, this very slight lack of humility of which I have spoken. For that virtue has this excellent trait — that when an action is accompanied by it the soul is never left with any feeling of irritation. I think I have made this clear, though it may possibly be so only to me. May the Lord open the eyes of those who read this by granting them experience of it, and, however slight that experience may be, they will at once understand it.

I spent a good many years doing a great deal of reading and understanding nothing of what I read; for a long time, though God was teaching me, I could not utter a word to explain His teaching to others, and this was no light trial to me. When His Majesty so wills He can teach everything in a moment, in a way that amazes me. I can truthfully say this: though I used to talk with many spiritual persons, who would try to explain what the Lord was teaching me so that I might be able to speak about it, I was so stupid that I could not get the slightest profit from their instruction. Possibly, as His Majesty has always been my teacher — may He be blessed for everything, for I am thoroughly ashamed at being able to say that this is the truth –, it may have been His will that I should be indebted to no one else for my knowledge. In any case, without my wishing it or asking for it (for I have never been curious about such things, as it would have been a virtue in me to be, but only about vanities), God suddenly gave me a completely clear understanding of the whole thing, so that I was able to speak about it in such a way that people were astounded. And I myself was more astounded even than my own confessors, for I was more conscious than they of my own stupidity. This happened only a short time ago. So I do not now attempt to learn what the Lord has not taught me, unless it be something affecting my conscience.

Once more I repeat my advice that it is very important that we should not try to lift up our spirits unless they are lifted up by the Lord: in the latter case we shall become aware of the fact instantly. It is specially harmful for women to make such attempts, because the devil can foster illusions in them, although I am convinced that the Lord never allows anyone to be harmed who strives to approach Him with humility: rather will he derive more profit and gain from the very experience through which the devil thought to send him to perdition. As this road is that most generally taken by beginners, and the counsels that I have given are of great importance, I have said a good deal about it. I confess that others have written about it much better elsewhere, and I have felt great confusion and shame in writing of it, though less than I should. May the Lord be blessed for it all, Whose will and pleasure it is that one such as I should speak of things that are His — things of such a nature as these and so sublime!


Continues to describe this first state and gives counsels for dealing with certain temptations which the devil is sometimes wont to prepare. This chapter is very profitable.

It has seemed to me appropriate to speak of certain temptations which, as I have observed, often attack beginners — I have had some of them myself — and to give counsels about matters which appear to me necessary. In the early stages, then, one should strive to feel happy and free. There are some people who think that devotion will slip away from them if they relax a little. It is well to have misgivings about oneself and not to allow self-confidence to lead one into occasions which habitually involve offenses against God. This is most necessary until one becomes quite perfect in virtue; and there are not many who are so perfect as to be able to relax when occasions present themselves which tempt their own peculiar disposition. It is well that, all our lives long, we should recognize the worthlessness of our nature, if only for the sake of humility. Yet there are many circumstances in which, as I have said, it is permissible for us to take some recreation, in order that we may be the stronger when we return to prayer. In everything we need discretion.

We must have great confidence, for it is most important that we should not cramp our good desires, but should believe that, with God’s help, if we make continual efforts to do so, we shall attain, though perhaps not at once, to that which many saints have reached through His favour. If they had never resolved to desire to attain this and to carry their desires continually into effect, they would never have risen to as high a state as they did. His Majesty desires and loves courageous souls if they have no confidence in themselves but walk in humility; and I have never seen any such person hanging back on this road, nor any soul that, under the guise of humility, acted like a coward, go as far in many years as the courageous soul can in few. I am astounded at how much can be done on this road if one has the courage to attempt great things; the soul may not have the strength to achieve these things at once but if it takes a flight it can make good progress, though, like a little unfledged bird, it is apt to grow tired and stop.

At one time I used often to bear in mind the words of Saint Paul, that everything is possible in God:[4] I realized quite well that in myself I could do nothing. This was a great help to me, as were also the words of Saint Augustine: “Give me, Lord, what Thou commandest me and command what Thou wilt.”[5] I used often to reflect that Saint Peter had lost nothing by throwing himself into the sea, though after he had done so he was afraid.[6] These first resolutions are of great importance, although during this first stage we have to go slowly and to be guided by the discretion and opinion of our director; but we must see to it that he is not the kind of person to teach us to be like toads, satisfied if our souls show themselves fit only to catch lizards. We must always keep humility before us, so that we may realize that this strength cannot proceed from any strength of our own.

But it is necessary that we should realize what kind of humility this must be, for I believe the devil does a great deal of harm to those who practise prayer by encouraging misunderstandings about humility in them so as to prevent them from making much progress. He persuades us that it is pride which makes us have ambitious desires and want to imitate the saints and wish to be martyrs. Then he tells us, or induces us to believe, that we who are sinners may admire the deeds of the saints but must not copy them. I myself would agree with him to the extent that we must consider which of their deeds we are to admire and which to imitate. For it would not be a good thing for a person who was weak and ill to indulge in a great deal of fasting and in severe penances, or to go to a desert where he could not sleep or get anything to eat, or to attempt other things of that kind. But we must reflect that, with the help of God, we can strive to have a great contempt for the world, no regard for honour, and no attachment to possessions. For so ungenerous are we that we imagine the earth will go from under our feet if we try to forget the body a little and to cultivate the spirit. Or, again, we think that to have an abundance of all we need is a help to recollection because anxieties disturb prayer.

It distresses me to reflect that we have so little confidence in God, and so much love for ourselves, that anxieties like this upset us. When we have made so little spiritual progress, the smallest things will trouble us as much as important and weighty things will trouble others, and yet in our own minds we presume to think ourselves spiritual. Now to me it seems that this kind of life is an attempt to reconcile body and soul, so that we may lose neither comfort in this world nor fruition of God in the world to come. We shall get along all right if we walk in righteousness and hold fast to virtue, but it will mean advancing at the pace of a hen and will never lead us to spiritual freedom. This is a procedure which seems to me quite good for people who are in the married state and have to live in accordance with their vocation; but in any other state I should not at all like to see such a method of progress nor will anyone persuade me to think it a good one. For I have tried it; and I should have been practising it still if the Lord in His goodness had not shown me another and a shorter road.

With regard to this matter of desires, my own were always ambitious, but I strove, as I have said, to practise prayer and yet to live according to my own pleasure. If there had been anyone to encourage me to soar higher, I think he might have brought me to a state in which these desires were carried into effect; but, for our sins, those who are not over-cautious in this respect are very few and far between, and that, I think, is sufficient reason why those who begin do not more quickly attain to great perfection. For the Lord never fails us and the fault is not His: it is we who are faulty and miserable.

We may also imitate the saints by striving after solitude and silence and many other virtues; such things will not kill these wretched bodies of ours, which want to have everything organized for their benefit in such a way as to disorganize the soul and which the devil does his best to incapacitate when he sees that we are getting fearful about them. That is quite enough for him: he tries at once to persuade us that all these habits of devotion will kill us, or ruin our health; he even makes us afraid that if we weep we shall go blind. I have experienced this, so I know it — and I also know that we can desire no better kind of sight or health than to lose both in so good a cause. As my own health is so bad, I was always impeded by my fears, and my devotion was of no value at all until I resolved not to worry any more about my body or my health; and now I trouble about them very little. For it pleased God to reveal to me this device of the devil; and so, whenever the devil suggested that I should ruin my health, I would reply: “Even if I die it is of little consequence.” “Rest, indeed!” I would say. “I need no rest; what I need is crosses.” And so with other things. I saw clearly that in very many cases, although in fact I have very bad health, it was a temptation either of the devil or of my own weakness; and since I have been less self-regarding and indulgent my health has been very much better. It is of great importance, when we begin to practise prayer, not to let ourselves be frightened by our own thoughts. And you may take my word for this, for I have learned it by experience; this mere narration of my faults might be of use to others if they will take warning by me.

There is another temptation which is very common — namely to desire that everyone should be extremely spiritual when one is beginning to find what tranquillity, and what profit, spirituality brings. It is not wrong to desire this but it may not be right to try to bring it about unless we do so with such discretion and dissimulation that we give no impression of wanting to teach others. For if a person is to do any good in this respect he must be very strong in the virtues so as not to put temptation in others’ way. This I found out for myself — and that is why I realize it. When, as I have said, I tried to get others to practise prayer, and when on the one hand they would hear me saying so much about the blessedness of prayer, while on the other they would observe that I, who practised it, was so poverty stricken in virtue, it would lead them into temptations and various kinds of foolishness. And they had good reason on their side; for, as they have since told me, they could not see how one of these things could be compatible with the other. And so they came to believe that there was nothing wrong in what was intrinsically evil; for they saw that I sometimes did such things and at that time they had rather a good opinion of me.

This is the devil’s doing. He seems to make use of the virtues which we have, and which are good, in order to give such authority as he can to the evil which he is trying to make us do: however trifling the evil may be, it must be of great value to him when it is done in a religious community — how much more, then, must he have gained from the evil which I did, for it was very great. So, over a period of many years, only three persons derived any profit from what I said to them;[7]whereas, now that the Lord has made me stronger in virtue, many persons have derived such profit in the course of two or three years, as I shall afterwards relate. In addition, there is another great disadvantage in yielding to this temptation: namely, the harm caused to our own soul; for the utmost we have to do at first is to take care of our soul and to remember that in the entire world there is only God and the soul;[8] and this is a thing which it is very profitable to remember.

Another temptation comes from the distress caused by the sins and failings which we see in others, for we all have a zeal for virtue and so we must learn to understand ourselves and walk warily. The devil tells us that this distress arises solely from our desire that God should not be offended and from our concern for His honour and then we immediately try to set matters right. This makes us so excited that is prevents us from praying, and the greatest harm of all is that we think this to be a virtue, and a sign of perfection and of great zeal for God. I am not referring to the distress caused by public offenses in a religious congregation, if they become habitual, or of wrongs done to the Church, such as heresies, through which, as we see, so many souls are lost; for distress caused by these is right, and, being right, causes us no excitement. Safety, then, for the soul that practises prayer will consist in its ceasing to be anxious about anything and anybody, and in its watching itself and pleasing God. This is most important. If I were to describe the mistakes I have seen people make because they trusted in their good intentions!

Let us strive, then, always to look at the virtues and the good qualities which we find in others, and to keep our own grievous sins before our eyes so that we may be blind to their defects. This is a course of action which, though we may not become perfect in it all at once, will help us to acquire one great virtue — namely, to consider all others better than ourselves. In this way we shall begin to profit, by God’s help (which is always necessary, and, when it fails, our own efforts are useless), and we must beg Him to give us this virtue, which, if we exert our own efforts, He will deny to none. This counsel must also be remembered by those who use their intellects a great deal and from one subject can extract many ideas and conceptions. To those who cannot do this — and I used to be one — there is no need to offer any counsel, save that they must have patience until the Lord gives them occupation and enlightenment, for of themselves they can do so little that their intellect hinders rather than helps them.

Returning, then, to those who can make use of their reasoning powers, I advise them not to spend all their time in doing so; their method of prayer is most meritorious, but, enjoying it as they do, they fail to realize that they ought to have a kind of Sunday — that is to say, a period of rest from their labour. To stop working, they think, would be a loss of time, whereas my view is that this loss is a great gain; let them imagine themselves, as I have suggested, in the presence of Christ, and let them remain in converse with Him, and delighting in Him, without wearying their minds or fatiguing themselves by composing speeches to Him, but laying their needs before Him and acknowledging how right He is not to allow us to be in His presence. There is a time for one thing and a time for another; were there not, the soul would grow tired of always eating the same food. These foods are very pleasant and wholesome; and, if the palate is accustomed to their taste, they provide great sustenance for the life of the soul, and bring it many other benefits.

I will explain myself further, for these matters concerning prayer are difficult, and, if no director is available, very hard to understand. It is for this reason that, though I should like to write more briefly, and though merely to touch upon these matters concerning prayer would suffice for the keen intellect of him who commanded me to write of them, my own stupidity prevents me from describing and explaining in a few words a matter which it is so important to expound thoroughly. Having gone through so much myself, I am sorry for those who begin with books alone, for it is extraordinary what a difference there is between understanding a thing and knowing it by experience. Returning, then, to what I was saying, we begin to meditate upon a scene of the Passion — let us say upon the binding of the Lord to the Column. The mind sets to work to seek out the reasons which are to be found for the great afflictions and distress which His Majesty must have suffered when He was alone there. It also meditates on the many other lessons which, if it is industrious, or well stored with learning, this mystery can teach it. This method should be the beginning, the middle and the end of prayer for all of us: it is a most excellent and safe road until the Lord leads us to other methods, which are supernatural.

I say “for all of us,” but there will be many souls who derive greater benefits from other meditations than from that of the Sacred Passion. For, just as there are many mansions in Heaven, so there are many roads to them. Some people derive benefit from imagining themselves in hell; others, whom it distresses to think of hell, from imagining themselves in Heaven. Others meditate upon death. Some, who are tender hearted, get exhausted if they keep thinking about the Passion, but they derive great comfort and benefit from considering the power and greatness of God in the creatures, and the love that He showed us, which is pictured in all things. This is an admirable procedure, provided one does not fail to meditate often upon the Passion and the life of Christ, which are, and have always been, the source of everything that is good.

The beginner needs counsel to help him ascertain what benefits him most. To this end a director is very necessary, but he must be a man of experience, or he will make a great many mistakes and lead souls along without understanding them or without allowing them to learn to understand themselves; for the soul, knowing that it is a great merit to be subject to its director, dares not do other than what he commands it. I have come across souls so constrained and afflicted because of the inexperience of their director that I have been really sorry for them. And I have found some who had no idea how to act for themselves; for directors who cannot understand spirituality afflict their penitents both in soul and in body and prevent them from making progress. One person who spoke to me about this had been kept in bondage by her director for eight years; he would not allow her to aim at anything but self-knowledge, yet the Lord was already granting her the Prayer of Quiet, so she was suffering great trials.

At the same time, this matter of self-knowledge must never be neglected. No soul on this road is such a giant that it does not often need to become a child at the breast again. (This must never be forgotten: I may repeat it again and again, for it is of great importance.) For there is no state of prayer, however sublime, in which it is not necessary often to go back to the beginning. And self-knowledge with regard to sin is the bread which must be eaten with food of every kind, however dainty it may be, on this road of prayer: without this bread we could not eat our food at all. But bread must be taken in moderate proportions. When a soul finds itself exhausted and realizes clearly that it has no goodness of its own, when it feels ashamed in the presence of so great a King and sees how little it is paying of all that it owes Him, what need is there for it to waste its time on learning to know itself? It will be wiser to go on to other matters which the Lord sets before it, and we are not doing right if we neglect such things, for His Majesty knows better than we what kind of food is good for us.

It is of great importance, then, that the director should be a prudent man — of sound understanding, I mean — and also an experienced one: if he is a learned man as well, that is a very great advantage. But if all these three qualities cannot be found in the same man, the first two are the more important, for it is always possible to find learned men to consult when necessary. I mean that learning is of little benefit to beginners, except in men of prayer. I do not mean that beginners should have no communication with learned men, for I should prefer spirituality to be unaccompanied by prayer than not to be founded upon the truth. Learning is a great thing, for it teaches those of us who have little knowledge, and gives us light, so that, when we are faced with the truth of Holy Scripture, we act as we should. From foolish devotions may God deliver us!

I want to explain myself further, for I seem to be getting involved in a great many subjects. I have always had this failing — that I cannot explain myself, as I have said, except at the cost of many words. A nun begins to practise prayer: if her director is a simpleton and gets the idea into his head, he will give her to understand that it is better for her to obey him than her superior, and he will do this without any evil intention, thinking he is right. Indeed, if he is not a religious, it will probably seem right to him. If he is dealing with a married woman, he will tell her it is better for her to be engaged in prayer when she has work to do in her home, although this may displease her husband: he cannot advise her about arranging her time and work so that everything is done as true Christianity demands. Not being enlightened himself, he cannot enlighten others, even if he tries. And although learning may not seem necessary for this, my opinion has always been, and always will be, that every Christian should try to consult some learned person, if he can, and the more learned this person, the better. Those who walk in the way of prayer have the greater need of learning; and the more spiritual they are, the greater is their need.

Let us not make the mistake of saying that learned men who do not practise prayer are not suitable directors for those who do. I have consulted many such; and for some years past, feeling a greater need of them, I have sought them out more. I have always got on well with them; for, though some of them have no experience, they are not averse from spirituality, nor are they ignorant of its nature, for they study Holy Scripture, where the truth about it can always be found. I believe myself that, if a person who practises prayer consults learned men, the devil will not deceive him with illusions except by his own desire; for I think devils are very much afraid of learned men who are humble and virtuous, knowing that they will find them out and defeat them.

I have said this because some people think that learned men, if they are not spiritual, are unsuitable for those who practise prayer. I have already said that a spiritual director is necessary, but if he has no learning it is a great inconvenience. It will help us very much to consult learned men, provided they are virtuous; even if they are not spiritual they will do us good and God will show them what they should teach and may even make them spiritual so that they may be of service to us. I do not say this without proof and I have had experience of quite a number.[9] Anyone, I repeat, who surrenders his soul to a single director, and is subject to him alone, will be making a great mistake, if he is a religious, and has to be subject to his own superior, in not obtaining a director of this kind. For the director may be lacking in all the three things, and that will be no light cross for the penitent to bear without voluntarily submitting his understanding to one whose understanding is not good. For myself, I have never been able to bring myself to do this, nor do I think it right. If such a person be in the world, let him praise God that he is able to choose the director to whom he is to be subject and let him not give up such righteous freedom; let him rather remain without a director until he finds the right one, for the Lord will give him one if his life is founded upon humility and he has the desire to succeed. I praise God greatly, and we women, and those who are not learned, ought always to give Him infinite thanks, that there are persons who with such great labour have attained to the truth of which we ignorant people know nothing.

I am often amazed that learned men, and religious in particular, will give me the benefit of what they have gained with so much labour, and at no cost to myself save the labour of asking for it. And to think that there may be people who have no desire to reap such benefits! God forbid it be so! I see these learned fathers bearing the trials of the religious life, which are grievous ones — its penances, its poor food and its obligation to obey: really, I am sometimes downright ashamed to think of it. And then, the scant sleep they get: nothing but trials, nothing but crosses! I think it would be very wrong for anyone, through his own fault, to forfeit the benefits of such a life as that. It may be that some of us who are free from these trials — who are pampered, as they say — and live just as we like, think ourselves superior to those who undergo them, merely because we practise a little more prayer than they.

Blessed be Thou, Lord, Who has made me so incompetent and unprofitable! Most heartily do I praise Thee because Thou quickenest so many to quicken us! We should pray most regularly for those who give us light. What would become of us without them amid these great storms which the Church now has to bear? If some of them have been wicked, the good will shine the more. May it please the Lord to keep them in His hand and help them to help us. Amen.

I have wandered far from the aim with which I began, but for those who are beginners it is all to the point, and it will help them, as they set out upon so high a journey, to keep their feet planted upon the true road. Returning to what I was saying — the meditation upon Christ bound to the Column — it is well to reflect for a time and to think of the pains which He bore there, why He bore them, Who He is that bore them and with what love He suffered them. But we must not always tire ourselves by going in search of such ideas; we must sometimes remain by His side with our minds hushed in silence. If we can, we should occupy ourselves in looking upon Him Who is looking at us; keep Him company; talk with Him; pray to Him; humble ourselves before Him; have our delight in Him; and remember that He never deserved to be there. Anyone who can do this, though he may be but a beginner in prayer, will derive great benefit from it, for this kind of prayer brings many benefits: at least, so my soul has found. I do not know whether I have succeeded in what I have tried to say; but Your Reverence will know. May the Lord grant me always to succeed in pleasing Him. Amen.

[1][The metaphors here follow the Spanish exactly.]

[2][Lit.: “is growing fat and taking strength.” Fatness is often spoken of in Spain as synonymous with robustness and made a subject of congratulation.]

[3]By the Franciscan P. Alonso de Madrid: first published at Seville in 1521 and reprinted many times in the sixteenth century.

[4][Presumably a reference to Philippians iv, 13, unless the author is attributing Our Lord’s words in St. Matthew xix, 26 to St. Paul.]

[5]“Da quod jubes et jube quod vis” (Confessions, Bk. X, Chap. XXIX).

[6]St. Matthew xiv, 29.

[7]According to P. Gracian, these persons were Maria de San Pablo, Ana de los Angeles and Dona Maria de Cepeda. The same names are given by P. Gracian’s sister, M. Maria de San José. (B. Nac., MS. 12,936.) [Lewis, however (p. 98, n. 6), aptly remarks that, as shown in Chap. VII (p. 101), one of the three must have been St. Teresa’s father.]

[8][While there are too many similarities between the writings of St. Teresa and St. John of the Cross for more than a very small proportion of them to be referred to, I cannot forbear quoting here the latter’s well-known maxim: “Live in this world as though there were in it but God and thy soul, so that thy heart may be detained by aught that is human” (St. John of the Cross, III, 256).]

[9][Lit.: “of more than two” — but the expression is a figurative one.]