CHAPTER III.

OF THE PRAYER OF RECOLLECTION WHICH GOD GENERALLY GIVES THE SOUL BEFORE

GRANTING IT THAT LAST DESCRIBED. ITS EFFECTS: ALSO THOSE OF THE PRAYER OF

DIVINE CONSOLATIONS DESCRIBED IN THE LAST CHAPTER.

1. The Prayer of recollection compared to the inhabitants of the castle. 2.

The Shepherd recalls His flock into the castle. 3. This recollection

supernatural. 4. It prepares us for higher favours. 5. The mind must act

until God calls it to recollection by love. 6. The soul should here abandon

itself into God's hands. 7. The prayer of recollection, and distractions in

Prayer. 8. Liberty of spirit gained by consolations. 9. The soul must be

watchful. 10. The devil specially tempts such souls. 11. False trances and

raptures. 12. How to treat those deluded in this way. 13. Risks of delusion

in this mansion.

1. THE effects of divine consolations are very numerous: before describing

them, I will speak of another kind of prayer which usually precedes them. I

need not say much on this subject, having written about it elsewhere. [132]

This is a kind of recollection which, I believe, is supernatural. There is

no occasion to retire nor to shut the eyes, nor does it depend on anything

exterior; involuntarily the eyes suddenly close and solitude is found.

Without any labour of one's own, the temple of which I spoke is reared for

the soul in which to pray: the senses and exterior surroundings appear to

lose their hold, while the spirit gradually regains its lost sovereignty.

Some say the soul enters into itself; others, that it rises above itself.

[133] I can say nothing about these terms, but had better speak of the

subject as I understand it. You will probably grasp my meaning, although,

perhaps, I may be the only person who understands it. Let us imagine that

the senses and powers of the soul (which I compared in my allegory to the

inhabitants of the castle) have fled and joined the enemy outside. After

long days and years of absence, perceiving how great has been their loss,

they return to the neighbourhood of the castle, but cannot manage to

re-enter it, for their evil habits are hard to break off; still, they are no

longer traitors, and they wander about outside.

2. The King, Who holds His court within it, sees their good will, and out of

His great mercy desires them to return to Him. Like a good Shepherd, He

plays so sweetly on His pipe, that although scarcely hearing it they

recognize His call and no longer wander, but return, like lost sheep, to the

mansions. So strong is this Pastor's power over His flock, that they abandon

the worldly cares which misled them and re-enter the castle.

3. I think I never put this matter so clearly before. To seek God within

ourselves avails us far more than to look for Him amongst creatures; Saint

Augustine tells us how he found the Almighty within his own soul, after

having long sought for Him elsewhere. [134] This recollection helps us

greatly when God bestows it upon us. But do not fancy you can gain it by

thinking of God dwelling within you, or by imagining Him as present in your

soul: this is a good practice and an excellent kind of meditation, for it is

founded on the fact that God resides within us; [135] it is not, however,

the prayer of recollection, for by the divine assistance every one can

practise it, but what I mean is quite a different thing. Sometimes, before

they have begun to think of God, the powers of the soul find themselves

within the castle. I know not by what means they entered, nor how they heard

the Shepherd's pipe; the ears perceived no sound but the soul is keenly

conscious of a delicious sense of recollection experienced by those who

enjoy this favour, which I cannot describe more clearly.

4. I think I read somewhere [136] that the soul is then like a tortoise or

sea-urchin, which retreats into itself. Those who said this no doubt

understood what they were talking about; but these creatures can withdraw

into themselves at will, while here it is not in our power to retire into

ourselves, unless God gives us the grace. In my opinion, His Majesty only

bestows this favour on those who have renounced the world, in desire at

least, if their state of life does not permit their doing so in fact. He

thus specially calls them to devote themselves to spiritual things; if they

allow Him power to at freely He will bestow still greater graces on those

whom He thus begins calling to a higher life. Those who enjoy this

recollection should thank God fervently: it is of the highest importance for

them to realize the value of this favour, gratitude for which would prepare

them to receive still more signal graces. Some books advise that as a

preparation for hearing what our Lord may say to us we should keep our minds

at rest, waiting to see what He will work in our souls. [137] But unless

His Majesty has begun to suspend our faculties, I cannot understand how we

are to stop thinking, without doing ourselves more harm than good. This

point has been much debated by those learned in spiritual matters; I confess

my want of humility in having been unable to yield to their opinion. [138]

5. Some one told me of a certain book written on the subject by the saintly

Friar Peter of Alcantara (as I think I may justly call him); I should have

submitted to his decision, knowing that he was competent to judge, but on

reading it I found he agreed with me that the mind must act until called to

recollection by love, although he stated it in other words. [139] Possibly

I may be mistaken, but I rely on these reasons. Firstly, he who reasons less

and tries to do least, does most in spiritual matters. We should make our

petitions like beggars before a powerful and rich Emperor; then, with

downcast eyes, humbly wait. When He secretly shows us He hears our prayers,

it is well to be silent, as He has drawn us into His presence; there would

then be no harm in trying to keep our minds at rest (that is to say, if we

can). If, however, the King makes no sign of listening or of seeing us,

there is no need to stand inert, like a dolt, which the soul would resemble

if it continued inactive. In this case its dryness would greatly increase,

and the imagination would be made more restless than before by its very

effort to think of nothing. Our Lord wishes us at such a time to offer Him

our petitions and to place ourselves in His presence; He knows what is best

for us.

6. I believe that human efforts avail nothing in these matters, which His

Majesty appears to reserve to Himself, setting this limit to our powers. In

many other things, such as penances, good works, and prayers, with His aid

we can help ourselves as far as human weakness will allow. The second reason

is, that these interior operations being sweet and peaceful, [140] any

painful effort does us more harm than good. By 'painful effort' I mean any

forcible restraint we place on ourselves, such as holding our breath. [141]

We should rather abandon our souls into the hands of God, leaving Him to

do as He chooses with us, as far as possible forgetting all self-interest

and resigning ourselves entirely to His will. The third reason is, that the

very effort to think of nothing excites our imagination the more. The fourth

is, because we render God the most true and acceptable service by caring

only for His honour and glory and forgetting ourselves, our advantages,

comfort and happiness. How can we be self-oblivious, while keeping ourselves

under such strict control that we are afraid to move, or even to think, or

to leave our minds enough liberty to desire God's greater glory and to

rejoice in the glory which He possesses? When His Majesty wishes the mind to

rest from working He employs it in another manner, giving it a light and

knowledge far above any obtainable by its own efforts and absorbing it

entirely into Himself. Then, though it knows not how, it is filled with

wisdom such as it could never gain for itself by striving to suspend the

thoughts. God gave us faculties for our use; each of them will receive its

proper reward. Then do not let us try to charm them to sleep, but permit

them to do their work until divinely called to something higher. [142]

7. In my opinion, when God chooses to place the soul in this mansion it is

best for it to do as I advised, and then endeavour, without force or

disturbance, to keep free from wandering thoughts. No effort, however,

should be made to suspend the imagination entirely from arming, for it is

well to remember God's presence and to consider Who He is. If transported

out of itself by its feelings, well and good; but let it not try to

understand what is passing within it, for this favour is bestowed on the

will which should be left to enjoy it in peace, only making loving

aspirations occasionally. Although, in this kind of prayer, the soul makes

no effort towards it, yet often, for a very short time, the mind ceases to

think at all. I explained elsewhere why this occurs during this spiritual

state. [143] On first speaking of the fourth mansions, I told you I had

mentioned divine consolations before the prayer of recollection. The latter

should have come first, as it is far inferior to consolations, of which it

is the commencement. Recollection does not require us to give up meditation,

nor to cease using our intellect. In the prayer of quiet, when the water

flows from the spring itself and not through conduits, the mind ceases to

act; it is forced to do so, although it does not understand what is

happening, and so wanders hither and thither in bewilderment, finding no

place for rest. Meanwhile the will, entirely united to. God, is much

disturbed by the tumult of the thoughts: no notice, however, should be taken

of them, or they would cause the loss of a great part of the favour the soul

is enjoying. Let the spirit ignore these distractions and abandon itself in

the arms of divine love: His Majesty will teach it how best to act, which

chiefly consists in its recognizing its unworthiness of so great a good and

occupying itself in thanking Him for it.

8. In order to treat of the prayer of recollection, I passed over in silence

the effects and symptoms to be found in souls thus favoured by God. Divine

consolations evidently cause a dilation or enlargement of the soul that may

be compared to water flowing from a spring into a basin which has no outlet,

but is so constructed as to increase in size and proportion to the quantity

poured into it. God seems to work the same effect by this prayer, besides

giving many other marvellous graces, so preparing and disposing the soul to

contain all He intends to give it. After interior sweetness and dilation the

soul is not so restrained as formerly in God's service, but possesses much

more liberty of spirit. It is no longer distressed by the terror of hell,

for though more anxious than ever not to offend God, it has lost servile

fear and feels sure that one day it will possess its Lord. It does not dread

the loss of health by austerities; [144] believing that there is nothing

it could not do by His grace, it is more desirous than before of doing

penance. Greater indifference is felt for sufferings because faith being

stronger, it trusts that if borne for God He will give the grace to endure

them patiently. Indeed, such a one at times even longs for trials, having a

most ardent desire to do something for His sake. As the soul better

understands the Divine Majesty, it realizes more vividly its own baseness.

Divine consolation shows it how vile are earthly pleasures; by gradually

withdrawing from them, it gains greater self-mastery. In short, its virtues

are increased and it will not cease to advance in perfection, unless it

turns back and offends God. Should it act thus, it would lose everything,

however high the state it may have reached.

9. It is not to be supposed that all these effects are produced merely by

God's having shown these favours once or twice. They must be received

continually, for it is on their frequent reception that the whole welfare of

the soul depends. I strongly urge those who have reached this state to avoid

most carefully all occasions of offending God. [145] The soul is not yet

fully established in virtue, but is like a new-born babe first feeding at

its mother's breast: [146] if it leaves her, what can it do but die? I

greatly fear that when a soul to whom God has granted this favour

discontinues prayer, except under urgent necessity, it will, unless it

returns to the practice at once, go from bad to worse.

10. I realize the danger of such a case, having had the grief of witnessing

the fall of persons I knew through their withdrawal from Him Who sought,

with so much love, to make Himself their friend, as He proved by His

treatment of them. I urgently warn such persons not to run the risk of

sinning, for the devil would rather gain one of these souls than many to

whom our Lord does not grant such graces, [147] as the former may cause

him severe loss by leading others to follow their example, and may even

render great service to the Church of God. Were there no other reason except

that he saw the special love His Majesty bears these people, it would

suffice to make Satan frantic to destroy God's work in them, so that they

might be lost eternally. Therefore they suffer grievous temptations, and if

they fall, they fall lower than others.

11. You, my sisters, are free from such dangers, as far as we can tell: God

keep you from pride and vainglory! The devil sometimes offers counterfeits

of the graces I have mentioned: this can easily be detected--the effects

being exactly contrary to those of the genuine ones. [148] Although I have

spoken of it elsewhere, [149] I wish to warn you here of a special danger

to which those who practise prayer are subject, particularly women, whose

weakness of constitution makes them more liable to such mistakes. On account

of their penances, prayers, and vigils, or even merely because of debility

of health, some persons cannot receive spiritual consolation without being

overcome by it. On feeling any interior joy, their bodies being languid and

weak, they fall into a slumber--they call it spiritual sleep--which is a more

advanced stage of what I have described; they think the soul shares in it as

well as the body, and abandon themselves to a sort of intoxication. The more

they lose self-control, the more do their feelings get possession of them,

because the frame becomes more feeble. They fancy this is a trance and call

it one, but I call it nonsense; it does nothing but waste their time and

injure their health.

12. This state lasted with a certain person for eight hours, during which

time she was neither insensible, nor had she any thought of God. [150] She

was cured by being made to eat and sleep well and to leave off some of her

penances. Her recovery was owing to some one who understood her case;

hitherto she had unintentionally deceived both her confessor and other

people, as well as herself. I feel quite sure the devil had been at work

here to serve his own ends and he was beginning to gain a great deal from

it. It should be known that when God bestows such favours on the soul,

although there may be languor both of mind and body, it is not shared by the

soul, which feels great delight at seeing itself so near God, nor does this

state ever continue for more than a very short time. [151] Although the

soul may become absorbed again, yet, as I said, unless already feeble, the

body suffers neither exhaustion nor pain. I advise any of you who experience

the latter to tell the Prioress, and to divert your thoughts as much as

possible from such matters. The Superior should prevent such a nun from

spending more than a very few hours in prayer, and should make her eat and

sleep well until her usual strength is restored, if she has lost it in this

way. [152] If the nun's constitution is so delicate that this does not

suffice, let her believe me when I tell her that God only calls her to the

active life. There must be such people in monasteries: employ her in the

various offices and be careful that she is never left very long alone,

otherwise she will entirely lose her health. This treatment will be a great

mortification to her: our Lord tests her love for Him by the way in which

she bears His absence. He may be pleased, after a time, to restore her

strength; if not, she will make as much progress, and earn as great a reward

by vocal prayer and obedience as she would have done by contemplation, and

perhaps more.

13. There are people, some of whom I have known, whose minds and

imaginations are so active as to fancy they see whatever they think about,

which is very dangerous. [153] Perhaps I may treat of this later on, but

cannot do so now. I have dwelt at length on this mansion, as I believe it to

be the one most souls enter. As the natural is combined with the

supernatural, the devil can do more harm here than later on, when God does

not leave him so many opportunities. May God be for ever praised! Amen.

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[132] Life, ch. xiv. 2. The Saint says in the second chapter of this

mansion, -º 5, and also in letters dated Dec. 7, 1577 (Vol. II) and Jan. 14,

1580, that when writing the Interior Castle she had more experience in

spiritual things than when she composed her former works. This is fully

borne out by the present chapter. In the corresponding part of her Life she

practically confounded the prayer of recollection with the prayer of quiet

(the second state of the soul). Likewise, in the Way of Perfection, ch.

xxviii., she speaks of but one kind of prayer of recollection and then

passes on to the prayer of quiet. Here, however, she mentions a second form

of the prayer of recollection. See Philippus a SS. Trinitate, pars iii.

tract. i, disc. iii. art. 1, 'De oratione recollectionis' (page 81 of the

third vol. of the edition of 1874); 'de secundo modo recollectionis' (ibid.

p. 82.); and art. 2: 'De oratione quietis' (ibid. p. 84.) Antonius a Spiritu

Sancto, Direct. . tract. iv. n. 78: 'Duo sunt hujus recollectionis

modi, primus quidem activus [reference to the Way of Perfection, l.c.],

secundus autem passivus, [reference to this chapter of the Fourth

Mansion].' The former is not supernatural, in the sense that with special

grace from above it can be acquired; the second is altogether supernatural

and more like gratuitous grace (ibid. no. 80 and 81). On the meaning of

'Solitude,' 'Silence,' etc., see Anton. a Sp. S. l.c., tract. i, n. 78-82.

[133] The edition of Burgos (vol. iv, P. 59) refers appropriately to the

following passage in the Tercer Abecedario (See Life, ch. iv, 8) by the

Franciscan friar Francisco de Osuna, a work which exercised a profound

influence on St. Teresa: 'Entering within oneself; and rising above oneself,

are the two principal points in this exercise, those which, above all

others, one ought to strive after, and which give the highest satisfaction

to the soul. There is less labour in entering within oneself than in rising

above oneself and therefore it appears to me that when the soul is ready and

fit for either, you ought to do the former, because the other will follow

without any effort, and will be all the more pure and spiritual; however,

follow what course your soul prefers as this will bring you more grace and

benefit,' (Tr. ix, ch, viii).

[134] Some editors of the Interior Castle think that St. Teresa refers to

the following passage taken from the Confessions of St. Augustine: 'Too late

have I loved Thee, O Beauty, ever ancient yet ever new! too late have I

loved Thee! And behold, Thou wert within me and I abroad, and there I

searched for Thee, and, deformed as I was, I pursued the beauties that Thou

hast made. Thou wert with me, but I was not with Thee. Those things kept me

far from Thee, which, unless they were in Thee, could have had no being'

(St. Augustine's Confessions, bk. x, ch. xxvii.). The Confessions of St.

Augustine were first translated into Spanish by Sebastian Toscano, a

Portuguese Augustinian. This edition, which was published at Salamanca in

1554, was the one used by St. Teresa. However, it is more probable that here

and elsewhere (Life, ch. xli. 10; Way of Perf. ch. xxviii. 2) St. Teresa

quotes a passage which occurs in a pious book entitled Soliloquia, and

erroneously attributed to St. Augustine: 'I have gone about the streets and

the broad ways of the city of this world seeking Thee, but have not found

Thee for I was wrong in seeking without for what was within.' (ch. i.)

This treatise which is also quoted by St. John of the Cross, Spiritual

Canticle, stanza i. 7, Ascent of Mount Carmel, bk. i. ch. v. 1, appeared in

a Spanish translation at Valladolid in 1515, at Medina del Campo in 1553,

and at Toledo in 1565.

[135] Life, ch. xiv. 7, 8; 20.

[136] St. Teresa read this in the Tercer Abecedario of Francisco de Osuna

(tr. vi, ch, iv): 'This exercise concentrates the senses of man in the

interior of the heart where dwells 'the daughter of the king'; that is, the

Catholic soul; thus recollected, man may well be compared to the tortoise or

sea-urchin which rolls itself up and withdraws within itself, disregarding

everything outside.'

[137] Life. ch, xii. 8.

[138] Life, ch. xiv, 10.

[139] A Golden Treatise of Mental Prayer by St. Peter of Alcantara,

translated by Rev. G. F. Bullock M.A. and edited by Rev. George Seymour

Hollings S.S.J.E. London, Mowbray, 1905, p. 117. Eighth Counsel. Let the

last and chiefest counsel be that in this holy exercise we should endeavour

to unite Meditation with Contemplation making of the one a ladder for

attaining to the other. For this we must know that (p. 118) the very office

of Meditation is to consider Divine things with studiousness and attention

passing from one to another, to move our hearts to some affection and deep

feeling for them, which is as though one should strike a flint to draw from

it the spark. For Contemplation is to have drawn forth this spark: I mean to

have now found this affection and feeling which were sought for, and to be

in peace and silence enjoying them; not with many discursive and

intellectual speculations but with simple gaze upon the truth. Wherefore,

says a holy teacher, Meditation goes its way and brings forth fruit, with

labour, but Contemplation bears fruit without labour. The one seeketh, the

other findeth; the one consumeth the food, the other enjoys it; the one

discourseth, and maketh reflections, the other is contented with a simple

gaze upon the things, for it hath in possession their love and joy. Lastly,

the one is as the means, the other as the end; the one as the road and

journeying along it, the other as the end of the road and of the journeying.

From this is to be inferred a very common thing, which all masters of the

spiritual life teach, although it is little (p. 119) understood of those who

learn it; which is this, that, as the means cease when the end has been

attained, as the voyaging is over when the port has been touched, so when,

through the working out of our Meditation, we have come to the repose and

sweet savour of Contemplation, we ought then to cease from that pious and

laborious searching; and being satisfied with the simple gaze upon, and

thought of, God--as though we had Him there present before us--we should rest

in the enjoyment of that affection then given, whether it be of love, or of

admiration, or joy, or other like sentiment. The reason why this counsel is

given is this, that as the aim of this devotion is love and the affections

of the will rather than the speculations of the understanding, when the will

has been caught and taken by this affection, we should put away all those

discursive and intellectual speculations, so far as we can, in order that

our soul with all its forces may be fastened upon this affection without

being diverted by the action of other influences. A learned teacher,

therefore, counsels us that as soon as anyone feels himself fired by the

love of God, he should first put aside (p. 120.) all these considerations

and thoughts--however exalted they may seem--not because they are really not

good in themselves, but because they are then hindrances to what is better.

and more important. For this is nothing else than that, having come to the

end and purpose of our work, we should stay therein, and leave Meditation

for the love of Contemplation. This may especially be done at the end of any

exercise, that is, after the petition for the Divine love of which we have

spoken, for one reason, because then it is supposed that the labour of the

exercise we have just gone through has produced some divine devotion and

feeling, since, saith the wise man, 'Better is the end of prayer than the

beginning': and for another reason, that, after the work of Prayer and

Meditation, it is well that one should give his mind a little rest, and

allow it to repose in the arms of Contemplation. At this point, then, we

should put away all other thoughts that may present themselves, and,

quieting the mind and stilling the memory, fix all upon our Lord; and

remembering that we are then in His presence, no longer dwell upon the

details of divine things. Ibidem p. 121. And not only at the end of the

exercise but in the midst of it, and at whatever part of it, this spiritual

swoon should come upon us, when the intellect is laid to sleep, we should

make this pause, and enjoy the blessing bestowed; and then, when we have

finished the digestion of it, turn to the matter we have in hand, as the

gardener does, when he waters his garden-bed; who, after giving it (p. 122)

a sufficiency of water, holds back the stream, and lets it soak and spread

itself through the depths of the earth; and then when this hath somewhat

dried up, he turns down upon it again the flow of water that it may receive

still more, and be well irrigated.'

[140] Sap. viii. i: 'Disponit omnia suaviter.'

[141] Life, ch. xv. i.

[142] 'The whole of the time in which our Lord communicates the simple,

loving general attention of which I made mention before, or when the soul,

assisted by grace, is established in that state, we must contrive to keep

the understanding in repose, undisturbed by the intrusion of forms, figures,

or particular knowledge, unless it were slightly and for an instant, and

that with sweetness of love, to enkindle our souls the more. At other times,

however, in all our acts of devotion and good works, we must make use of

good recollections and meditations, so that we may feel an increase of

profit and devotion; most especially applying ourselves to the life,

passion, and death of Jesus Christ, our Lord, that our life and conduct may

be an imitation of His.' (St. John of the Cross, Ascent of Mount Carmel, bk.

ii. ch. ii. 7.)

[143] Life, ch. xv. 2.

[144] Life, ch. xxiv. 2.

[145] Way of Perf. ch. xvi. 5. Castle, M. v. ch. i, 2, 3; ii. 4, 5; iii. 2,

6, 12.

[146] Way of Perf. ch. xxxi. 7. Concept. ch. iv. 6.

[147] Way of Perf. ch. xl. 3.

[148] Life, ch. xx. 31.

[149] Found. ch. vi.

[150] Found. ch. vi. 15.

[151] Life ch. xviii. 16, 17.

[152] Letter of Oct. 23, 1 376. Vol. II.

[153] Found. ch. viii. 7-8.

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