of the Order of Our Lady of Carmel
Chapter 14
She begins to explain
- The second degree of prayer in
which God already gives the soul
special consolations,
which she shows here to be supernatural.
This is most noteworthy.
- The Second State of Prayer.
Its Supernatural Character.
________________________
Discussion Questions
1). How does St. Teresa describe
the "second degree of prayer" ?
[ Life: Ch. 14 # 1,2,3,5,6,7,8,11 ]
2). How is the concept of the
"Second Way of drawing water"
similar to the
"Second Degree of prayer"?
[ Life: Ch. 14 # 1, 2, 5, 6, 8 ]
3). In the "second degree of prayer",
the "Prayer of Quiet",
how does St. Teresa describe
the condition of the faculties?
[ Life: Ch. 14 #3, 4, 5, 9, 10 ]
4). If a soul has been brought by God
to the second degree of prayer,
it may happen that the will, while occupied in God,
may be hindered by the activity
of the other two faculties,
the understanding and the memory.
What advice does St. Teresa provide for this soul ?
[ Life: Ch. 14 #3, 4 ]
5). In paragraph #7, St. Teresa stated that
for those whom God has brought into
the 2nd degree of prayer,
"that His Majesty is so near to it...
that He understands even the
movements of its lips."
Later, in paragraph #8, she emphasizes that
for all souls,
"that God understands us always,
and is present with us.
It is so, and there can be no doubt of it"
What, then, is the difference
( in proximity to God and understanding)
for those whom God has brought
into the 2nd degree of prayer
compared to "all souls"?
[ Life: Ch. 14 #7, 8, 9 ]
6). Why does St. Teresa say it is important
to know about this Second Degree of prayer?
[ Life: Ch. 14 #6, 7,8,9,10,11 ]
7). How does St. Teresa say that it can be known
whether this state's prayer experiences
which "begins to be supernatural"
do "come from the Spirit of God" ?
[ Life: Ch. 14 #5,7,11,13 ]
8). St. Teresa is writing at the request of her Confessor.
How does she describe her ability to write
amidst her prayer schedule
and convent community duties?
[ Life: Ch. 14 #[ Life: Ch. 14 #12 ]
9). Speaking of the garden of the soul,
what does St. Teresa say
she did as a beginner in prayer
and so, now advises others to do?
[ Life: Ch. 14 #13, 14 ]
_________________________
1). How does St. Teresa describe
the "second degree of prayer" ?
[ Life: Ch. 14 # 1,2,3,5,6,7,8,11 ]
St. Teresa defines the second degree of prayer as a state
in which the soul receives supernatural gifts from God.
These gifts include:
- The "Prayer of Quiet"
in which the soul is strongly aware of a
-- nearness of God and a
-- consoling peace
which may occur at intervals
for short duration.
When granted, these gifts are
-- a temporary experience and
-- not an ongoing continuous experience.
- The fruits of prayer, such as, the growth of
-- virtues and
-- detachment
which are long lasting
as long as the soul cooperates
with these graces.
- - - - - - - - - - - - - - - - - -
St. Teresa described the characteristics in this way:
~ The soul is granted and passively receives
Supernatural gifts / graces from God
- "it is now touching on the supernatural"
[ Life: Ch. 14 #2 ]
- "... the effects on the soul of these things,
now that they begin to be supernatural..."
[ Life: Ch. 14 #11 ]
- The soul experiences from time to time
the "Prayer of Quiet"
[ Life: Ch. 14 #1 ]
During the "Prayer of Quiet" the soul
may experience:
-- a strong awareness
of the presence of God
"God...will have the soul comprehend that
His Majesty is so near to it..."
[ Life: Ch. 14 #7 ]
"His Majesty has begun
to communicate Himself
to this soul..."
[ Life: Ch. 14 #6 ]
-- peace
-- consolations, contentment
"...this state brings the
very greatest consolation"
[ Life: Ch. 14 #5 ]
"...contentment in greater sweetness;
[ Life: Ch. 14 #3 ]
"The tears, which God now sends,
flow with joy;
[ Life: Ch. 14 #5 ]
--- Regarding its short duration, she said:
"the disappointment cometh afterwards,
when the soul sees that all is over...
it has no power to recover it..."
[ Life: Ch. 14 #7]
~ is granted by God according to His Will.
- It is not merited, earned, or acquired
by one's efforts.
- is "ordained" by the "Lord of the vineyard"
[ Life: Ch. 14 #1 ]
- "for it never could by any efforts of its own
attain to this"
[ Life: Ch. 14 #2 ]
- the soul sees ...
-- that it has no power
to recover it,
-- neither does it know how;
-- for if it cut itself in pieces
by penance and prayer, and
by every other kind of austerities,
all would be of little use,
if our Lord did not grant it.
[ Life: Ch. 14 #7]
~ The Growth of
- Virtue,
- Love of God, and
- Detachment from the world
"This water of grand blessings and graces,
which our Lord now supplies,
-- makes the virtues thrive much more,
beyond all comparison,
than they did in the
previous state of prayer;
-- the soul is already ascending out
of its wretched state,
-- This...makes the virtues grow the more,
and also to draw nearer to essential virtue,
God Himself,
from Whom all virtues proceed;
[ Life: Ch. 14 #6 ]
-- It binds our love
in bonds so straitly,
that it is not in its power
at this moment
to love anything else but Thee.
[ Life: Ch. 14 #3 ]
-- "He seems to be filling up
the void in our souls
occasioned by our sins"
[ Life: Ch. 14 #8 ]
- The soul is assisted in becoming
detached from
-- temporal objects and
-- sense satisfactions
"As soon as the soul has arrived thus far,
it begins to lose the desire
of earthly things"
[ Life: Ch. 14 #7 ]
~ Prayer becomes less arduous
and more effective
than the First state of prayer
- The soul and its faculties receives
this grace and favor passively;
It doesn't have to actively
labor in prayer.
-- "...the water is nearer to it,
for grace reveals itself
more distinctly to the soul"
[ Life: Ch. 14 #2 ]
-- "less labour, and
be able to take some rest
without being continually at work"
[ Life: Ch. 14 #1 ]
-- "the soul begins to be recollected"
[ Life: Ch. 14 #2 ]
-- "This is a gathering together
of the faculties of the soul
within itself,
[ Life: Ch. 14 #3 ]
- The intellect does not have
to discursively meditate and
to reflect on spiritual topics in prayer.
-- "the labour is so slight...never wearisome
[ Life: Ch. 14 #5 ]
-- the understanding
is now working very gently, and
is drawing very much more water
than it drew out of the well".
[ Life: Ch. 14 #5 ]
- "The will alone is occupied
in such a way that,
without knowing how
it has become a captive,
it gives a simple consent to
become the prisoner of God;
for it knows well what is to
be the captive of Him it loves"
[ Life: Ch. 14 #3]
_________________
2). How is the concept of the
"Second Way of drawing water"
similar to the
"Second Degree of prayer"?
[ Life: Ch. 14 # 1, 2, 5, 6, 8 ]
The "second degree of prayer" is similar t0
the "second way of drawing water" because
both require less
- active labor and
- effort
than the first degree or way.
St. Teresa equates
- the work of watering of the garden
for the cultivation of the soil to
- the work of the Understanding / Intellect
for the cultivation of the soul
~ The Second Way of drawing water,
(irrigating the soil ) is
- Less labourious
-- The machinery now
does most of the labor
-- The laborer takes a more passive role
"with less labour, and
be able to take some rest
without being continually at work"
[ Life: Ch. 14 #1 ]
-- Prior to this (in the 1st way),
one had to be
"filling the buckets...
wearied at the wheel"
[ Life: Ch. 14 #2 ]
- More effective than the prior method:
-- draws more water
"... the machine of wheel and buckets...
draw(s) more water
[ Life: Ch. 14 #1 ]
"is drawing very much more water than
it drew out of the well"
[ Life: Ch. 14 #5 ]
-- closer to the source of enrichment
"The water is higher, and
accordingly the labour is much less
than it was when the water
had to be drawn up
out of the well"
~ In the Second Degree of Prayer
- Less labourious
-- The understanding does not have
to labor in prayer
because God is more active
in the work
while the soul passively receives
His communication.
-- "His Majesty has begun
to communicate Himself
to this soul..."
[ Life: Ch. 14 #6 ]
-- God "means in a special way
to begin a work in the soul"
[ Life: Ch. 14 #8 ]
Prior to this, in the 1st state,
one had to be
"labouring with the understanding"
[ Life: Ch. 14 #2 ]
-- "...and the labour is so slight,
that prayer,
even if persevered in for some time,
is never wearisome.
[ Life: Ch. 14 #5 ]
- More effective than the prior method:
-- Everything that takes place
now in this state
brings the very greatest consolation;
[ Life: Ch. 14 #5 ]
The reason is, that the understanding
is now working very gently, and
is drawing very much more water
than it drew out of the well.
[ Life: Ch. 14 #5 ]
-- "for grace reveals itself
more distinctly to the soul".
[ Life: Ch. 14 #2 ]
The tears, which God now sends,
flow with joy;
though we feel them,
they are not the result of
any efforts of our own.
[ Life: Ch. 14 #5 ]
___________________________________
2). How is the concept of the "Second Way of drawing water"similar to the "Second Degree of prayer"? [Life: Ch. 14 # 1, 2, 5, 6, 8 ] The "Second Way of drawing water" is similar to The "Second Degree of prayer" because both are - more efficacious and beneficial, and require - less active labor and effort than the first way of drawing water and the first degree of prayer. St. Teresa equates: | |
- the work of the of the garden watering in the cultivation of the soil | - the work of the Understanding/ Intellect in the cultivating of the soul |
~ Less labourious In the Second Way (irrigating the soil ) - The machinery now does most of the labor - One takes a more passive role "with less labour, without being and be able to take some rest continually at work" [Life: Ch. 14 #1] - Prior to this, in the 1st way, one had to be "filling the buckets wearied at the wheel" [ Life: Ch. 14 #2 ] | ~ Less labourious In the Second Degree of Prayer, - Understanding to labor much in prayer because God is more active - while the soul passively receives His communication. - "His Majesty begun to communicate to this soul..." [ Life: Ch. 14 #6 ] - God "means in a special way to begin a work in the soul" [ Life: Ch. 14 #8 ] - "...the labour is so slight, that prayer, even if persevered in for some time, is never wearisome. [ Life: Ch. 14 #5 ] - Prior to this, in the 1st state, one had to be "labouring with the understanding" [ Life:Ch. 14 #2] |
More effective than the prior method: | |
~ draws more water - "... the machine of draws more water" [Life: Ch. 14 #1 ] "is drawing very much more water than it drew out of the well" [ Life: Ch. 14 #5 ] | ~ God dispenses more graces - "The reason is that the understanding is now working very gently, and is drawing very much more water [ Life: Ch. 14 #5 ]than it drew out of the well" - "for grace reveals itself more distinctly to the soul". [Life: Ch. 14 #2] - "This water of grand blessings and graces, which our Lord now supplies, makes the virtues thrive much more, beyond all than they did incomparison, the previous state of prayer; [ Life: Ch. 14 #6 ] - The tears, which God now sends, flow with joy; though we feel them they are notthe result of any efforts of our own. [ Life: Ch. 14 #5 ] [ Life: Ch. 14 #5 ] Everything that takes place now in this state brings the very greatest consolation |
~ closer to the of enrichmentsource - "the water is higher and accordingly the labour is much less than it was when the water had to be drawn up out of the well; [ Life: Ch. 14 #2 ] | ~ closer to God - The soul "draw(s) nearer to essential virtue, God Himself, from Whom all virtues proceed; - "the soul is already ascending out of its wretched state" [ Life: Ch. 14 #6 ] - "God... will have the soul comprehend that His Majesty is so near to it" [ Life: Ch. 14 #7 ] |
the "Prayer of Quiet",
how does St. Teresa describe
the condition of the faculties?
[ Life: Ch. 14 #3, 4, 5, 9, 10 ]
St. Teresa lists the faculties of the soul as:
- The Understanding (Intellect)
- The Will
- The Memory/ Imagination
Generally, it seems that
- The Understanding /Intellect
is the faculty which
-- observes, examines, reflects,
and makes conclusions
regarding a topic.
In the practice of prayer,
the Understanding /Intellect
would (for example)
reflect on a event in Christ's life,
draw inferences and
make resolutions
- The Will
is associated with
-- the heart and its desire:
-- who/what one loves and
-- its attachments
In the practice of prayer,
the Will (for example)
seeks to cultivate a loving
and grateful devotion for God
and a compassionate sorrow
for His sufferings,
as well as sorrow
for one's faults and sins.
- The Memory/Imagination
is associated with
the picturing or representation
in the mind.
In the practice of prayer,
the Memory/Imagination
(for example) could summon
a pictoral scene of Christ's life.
- - - - - - - - - - - - - - - - -
Regarding the faculties, St. Teresa states:
This Prayer of Quiet state is
~ a recollection or
"a gathering together
of the faculties of the soul
within itself"
in order that it may experience
peace and contentment.
"but the faculties
- are not lost,
- neither are they asleep:
~ The will
is suspended in the love of God
- the will alone is occupied
in such a way that,
-- without knowing how
(without understanding)
-- it has become a captive,
-- it gives a simple consent
to become the
prisoner of God;
for it knows well what is
to be the captive
of Him, it loves."
His love "binds our love
in bonds so straitly,
that it is not in its power
at this moment
to love anything else but Thee.
[ Life: Ch. 14 #3 ]
- The will can be assisted by
the other two faculties
(the Understanding/intellect
and the Memory)
in the experience of this blessing.
But, often these faculties
hinder the
recollection of the Will
by their activity.
-- "The other two faculties
help the will,
that it may render itself
capable of the fruition
of so great a good;
nevertheless, it occasionally
happens, even when
the will is in union,
that they hinder it
very much:
[ Life: Ch. 14 #4 ]
- The Memory and
The Understanding
(Later she refers to:
The Memory or
The Imagination
so these two seem to be
the same faculty)
-- can remain active
They may observe that
the will is experiencing
this blessing
but they don't understand
why or what this blessing is.
They would like to
enjoy this blessing, too.
By their activity, they
hope to become involved
in the blessing.
"...the memory and
the understanding
come and go,
seeking whether the will
is going to give them
that into the fruition of
which it has entered itself"
[ Life: Ch. 14 #4 ]
-- The Memory and the
Understanding are often
active, seeking to obtain
what the Will enjoys,
thinking that this is the way
to aquire these gifts
and to prolong them
for the Will.
If God does grant
( to the Memory and
to the Understanding
some peace or contentment),
they will rest in Him.
Otherwise, they may
keep actively looking.
"If it be our Lord's pleasure
to throw them any food,
they stop;
if not,
they go again to seek it.
They must be thinking that
they are of some service
to the will"
-- The Memory/ Imagination
tries to picture what the Will
is enjoying
but this only disturbs the Will.
(and implicitly the
Understanding/Intellect
seeks to examine and reflect
on what is happening)
But these activities will only
distract and disturb
the Will).
"...The Memory or
the Imagination...
now and then...
seeking to represent to it
that of which it has
the fruition,
does it harm.
[ Life: Ch. 14 #5 ]
-- The Understanding
/Intellect
This is not the time for
the Understanding to
actively intellectualize
in prayer.
It should be receptive to
the love and devotion
that God is cultivating
in the soul.
This gift is not due
to one's effort.
"The reason is that
the understanding is
now working very gently,
and is drawing very much
more water than
it drew out of the well.
The tears,
which God now sends,
flow with joy;
though we feel them,
they are not the result
of any efforts of our own"
[ Life: Ch. 14 #5 ]
"..when our Lord begins to
bestow these graces upon it,
(the soul)
does not understand them, and
does not know
what to do with itself".
[ Life: Ch. 14 #10 ]
"This satisfaction lies in the
innermost part of the soul,
and the soul knows not
--- whence ( it came),
--- nor how, it came,
very often it knows not what to
--- do, or
--- wish (for), or
--- pray for.
It seems to find all this
at once, and knoweth not
---what it hath found;
[ Life: Ch. 14 #9 ]
___________________________
4). If a soul has been brought by God
to the second degree of prayer,
it may happen that the Will,
while occupied in God,
may be hindered by the activity
of the other two faculties,
the Understanding and the Memory.
What advice does St. Teresa provide
for this soul ?
[ Life: Ch. 14 #3, 4 ]
When and if God grants to the soul,
the "Prayer of Quiet",
St Teresa advises:
~ Regarding the condition
of the Will:
- "the will alone is occupied
...it has become a captive,
it gives a simple consent to
become the prisoner of God;
for it knows well
what it is to be the captive of Him,
it loves.
O my Jesus and my Lord,
how pressing now is Thy love!
It binds our love
in bonds so straitly,
that it is not in its power
at this moment
to love anything else
but Thee"
[ Life: Ch. 14 #3 ]
- "...The Will is in union,"
with God
[ Life: Ch. 14 #4 ]
- "the will alone is occupied"
(not the
-- Understanding/Intellect
nor the
-- Memory/Imagination
[ Life: Ch. 14 #3 ]
- This happens "in such a way
...without knowing how..."
[ Life: Ch. 14 #3 ]
The Understanding/Intellect
is not able to comprehend
why or what is happening.
[ Life: Ch. 14 #3 ]
~ Regarding what the
Will should do:
When the will is in
union with God,
it can be disturbed
by the activity of
the understanding and
the memory,
Their activity will
"hinder it very much"
St. Teresda advises that the Will
a). "should never heed them
at all"
b). "simply abiding in its
fruition and quiet."
-- The Will, like human nature,
is unable, of itself, to
control or suspend the thoughts
and activities of the
Intellect and the Memory.
To pull away from the peace
of the "Prayer of Quiet"
in order to try to follow and
restrain thoughts and images,
would only deprive itself
of the blessings,
not distribute them
to all the faculties.
"For if it tried to make them
recollected,
it would miss its way
together with them,"
[ Life: Ch. 14 #4 ]
c). Recognize, Value, and be Thankful
for this blessing
of the Prayer of Quiet
-- The other faculties may,
in comparison to the Will,
be active and
be seeking to compound
the benefits so they, too,
can experience these
consolations in their domains
(of thoughts and images)
"because they
(the Intellect and memory)
are at this time like doves
which are not satisfied with the food
(that) the master of the dovecot
gives them
without any labouring
for it on their part,
and
which go forth in quest
of it elsewhere,
and so hardly find it
that they come back.
[ Life: Ch. 14 #4 ]
"now and then
the memory or
the imagination,
seeking to represent to it
that of which it has the fruition,
does it harm"
[ Life: Ch. 14 #4 ]
- "The Will, therefore, should
be careful to deal with them"
[ Life: Ch. 14 #4 ]
_____________________
5). In paragraph #7, St. Teresa stated
that for those whom God has brought
into the 2nd degree of prayer,
"that His Majesty is so near to it,
that it
- need not send messengers to Him,
- but may speak to Him itself...
because so near is He already,
that He understands even the
movements of its lips."
Later, in paragraph #8, she emphasizes that
for all souls,
"that God understands us always,
and is present with us.
It is so, and there can be no doubt of it"
What, then, is the difference
( in proximity to God and understanding )
for those whom God has brought
into the 2nd degree of prayer
compared to "all souls"?
[ Life: Ch. 14 #7, 8, 9 ]
St. Teresa stated that
for all souls, "God
- understands us always and
- is with us"
but for those souls, in the
Second degree of prayer, God
~ "will have us now understand
- "that He understands us"
- "what His presence
bringeth about"
(what is being accomplished
in His Presence)
- "that He means in a special
to begin a work in the soul"
"which is manifested
in the great joy,
inward and outward,
which He communicates"
- "the difference there is,
...between this joy and delight
and all the joys of earth;
[ Life: Ch. 14 #8 ]
- Regarding "the general and
particular helps of grace"
"...Our Lord now will have
the soul to see...
this particular help of grace"
"to see...with the naked eye"
( as if to see personally,
with its own eyes,
by direct experience )
...[ Life: Ch. 14 #9 ]
~ "that His Majesty is so near
to it, that it
- need not send messengers to Him,
- but may speak to Him itself...
because so near is He already,
that He understands even the
movements of its lips."
[ Life: Ch. 14 #7 ]
______________________
6). Why does St. Teresa say
it is important to know about
this Second Degree of prayer?
[ Life: Ch. 14 #6, 7,8,9,10,11 ]
St. Teresa say it is important to know
about this Second state of prayer
and other states because:
~ "His Majesty has begun to
- communicate Himself
to this soul, and
- will have it feel how He is
communicating Himself"
[ Life: Ch. 14 #6 ]
- "will have the soul
comprehend
-- that (He) is so near to it,
-- that it need not send
messengers to Him,
but may speak to Him itself,
and not with a loud crying,
because so near is He already,
-- that He understands even
the movements of its lips.
[ Life: Ch. 14 #7 ]
(He) will have us now understand
- that He understands us; and also
- have us understand what His presence
bringeth about, and
- that He means in a special way
to begin a work in the soul,
[ Life: Ch. 14 #8 ]
- now will have the soul to see,
as it were,
with the naked eye,
as men speak,
this particular help of grace"
[ Life: Ch. 14 #9 ]
~ The soul will
- know how to proceed and
- not have "suffered greatly,
- not "have lost much time,
because (it) did not know
what to do"
[ Life: Ch. 14 #10 ]
"when our Lord begins
to bestow these graces
upon it, (the soul)
-- does not understand them
and
-- does not know what to do
with itself"
[ Life: Ch. 14 #10 ]
- "its trial will be heavy,
if there be no one
who understands the state
it is in;
- and to see itself
as in a picture
is a great comfort; and
then it sees clearly that it is
travelling on that road"
[ Life: Ch. 14 #10 ]
- "The knowledge of
what it has to do
is a great blessing for it,
so that it may
advance forward
in every one of
these degrees of prayer"
"for I have suffered greatly,
and lost much time,
because I did not know
what to do"
[ Life: Ch. 14 #10 ]
"and I am very sorry
for those souls
who find themselves alone
when they come to this state"
"for though I read
many spiritual books,
wherein this very matter
is discussed,
they threw very little light
upon it."
(If one doesn't have
an experienced director
to advise them
-- about this second degree
of prayer and
-- how to proceed,
they may suffer and
lose much time.
Books may refer to this
state but often do not
offer instruction.
Also, a person who does
not have much experience
in prayer
will not understand this state,
even of the books do exlain.
"And if it be not, a soul
(who is) much exercised
in prayer,
it will find it enough
to understand its state,
be the books ever so clear."
[ Life: Ch. 14 #10 ]
~ Since "The effects on the soul
...begin to be supernatural..."
it is also necessary
"that men might know...
whether they come from
the Spirit of God".
St. Teresa stated that
it is also important
that one understand this state
in order that they are not deluded
by the devil or by themselves.
"it is always well to (be)...
on our guard;
for even if they do come from God,
now and then the devil will be able
to transform himself
into an angel of light
and the soul, if not experienced herein,
will not understand the matter"
[ Life: Ch. 14 #11 ]
_____________________
7). How does St. Teresa say
that it can be known whether
this state's prayer experiences
which "begins to be supernatural"
do "come from the Spirit of God" ?
[ Life: Ch. 14 #5,7,11,13 ]
St. Teresa states that it can be known
whether or not these prayer experiences
"come from the Spirit of God."
by the effects which they produce on the soul
[ Life: Ch. 14 #11 ]
The effects of the Second Degree of prayer
or the "Prayer of Quiet" is
- the growth of virtue and
- detachment from worldly
possessions and pleasure.
~ Growth of Virtue
"how the trees begin
to fill with sap for
the bringing forth
-- of the blossoms,
and then
-- of the fruit, the flowers and
the plants, also, their fragrance"
[ Life: Ch. 14 #13 ]
"This water
of grand blessings and graces,
which our Lord now supplies,
makes the virtues thrive
much more"
"makes the virtues grow
the more, and also
to draw nearer to
essential virtue,
God Himself,
from Whom all virtues proceed"
[ Life: Ch. 14 #5 ]
~ "The soul is assisted in
becoming detached from
temporal objects
"As soon as the soul
has arrived thus far,
it begins to lose the desire
of earthly things"
[ Life: Ch. 14 #7 ]
~ However, St. Teresa advises
counsel and caution in
evaluating prayer experiences.
- "it is always well to live
-- in fear, and
-- on our guard;
for even if they do come from God,
now and then the devil will
be able to transform himself
into an angel of light;
and the soul,
if not experienced herein,
will not understand the matter;
-- it must have so much experience
for the understanding thereof,
that it is necessary
it should have attained to
the highest perfection of prayer.
[ Life: Ch. 14 #11 ]
___________________________
8). St. Teresa is writing at the request
of her Confessor(s).
How does she describe
her ability to write
amidst her prayer schedule and
convent community duties?
[ Life: Ch. 14 #12 ]
St. Teresa explained that
- she is writing at the request
of her Confessor and
- because of her duties,
she is able to write only for
short periods at a time
and with many interruptions.
She is able to write only a little
at a time.
"The little time I have
helps me but little"
"for I
have to live in community, and
have very many things to employ me,
as I am in a house
which is newly founded...
and so I am writing, with
very many interruptions,
by little and little at a time"
"I wish I had leisure"
- She depends on God to help her in
what to write and
how to express it clearly
"it is therefore necessary
His Majesty should undertake
it Himself"
"for when our Lord
gives the spirit,
it is more easily and
better done"
"it is then as with a person
working embroidery with
the pattern before her"
"but if the spirit be wanting,
there is no more meaning
in the words
than in gibberish,...
though many years may have
been spent in prayer."
And thus I think it
a very great advantage
to be in this state
of prayer
when I am writing this;
for I see clearly that it is
-- not I who speak,
-- nor is it I who
with her understanding
has arranged it;
and afterwards
I do not know how I came
to speak so accurately.
[ Life: Ch. 14 #12 ]
_____________________
9). Speaking of the garden of the soul,
what does St. Teresa say
she did as a beginner in prayer
and so, now advises others to do?
[ Life: Ch. 14 #13, 14 ]
St. Teresa stated that
"Often, when I was beginning and...
"really begun to serve His Majesty...
it was to me a great joy
~ to consider
- my soul
as a garden, and
- our Lord
as walking in it"
~ I used to beseech Him to:
- increase the fragrance of
the little flowers of virtues
which were beginning...to bud
- preserve them, that they
might be to His glory;
-- for I desired nothing
for myself....
- cut (prune)... (as)... He liked,
because I already knew that
they would grow the better."
[ Life: Ch. 14 #13 ]
Regarding this need
for cutting (pruning), she stated:
"for there are times in which
the soul has no recollection
of this garden:
-- everything seems parched...
-- there is no water to be had
for preserving it...
-- it seems as if the soul
had never possessed
any virtue at all.
This is the season of heavy trials
for our Lord will have
the poor gardener suppose
(that) all the trouble he took
in maintaining and watering
the garden
to have been taken to no purpose.
Then is the time really
-- for weeding and rooting out
every plant,
however small it may be,
that is worthless,
in the knowledge that
no efforts of ours
are sufficient,
if God withholds from us
the waters of His grace;
~ and in despising ourselves
as being nothing,
and even less than nothing.
In this way we gain
great humility and
the flowers grow afresh"
[ Life: Ch. 14 #14 ]
_________________
