The Way of Perfection

by Teresa of Avila (1515-1582)

PROLOGUE

The sisters of this Convent of Saint Joseph, knowing that I had had leave from Father Presentado Fray Domingo Baņes, of the Order of the glorious Saint Dominic, who at present is my confessor, to write certain things about prayer, which it seems I may be able to succeed in doing since I have had to do with many holy and spiritual persons, have, out of their great love for me, so earnestly begged me to say something to them about this that I have resolved to obey them. I realize that the great love which they have for me may render the imperfection and the poverty of my style in what I shall say to them more acceptable than other books which are very ably written by those who have known what they are writing about. I rely upon their prayers, by means of which the Lord may be pleased to enable me to say something concerning the way and method of life which it is fitting should be practised in this house. If I do not succeed in doing this, Father Presentado, who will first read what I have written, will either put it right or burn it, so that I shall have lost nothing by obeying these servants of God, and they will see how useless I am when His Majesty does not help me.

My intent is to suggest a few remedies for a number of small temptations which come from the devil, and which, because they are so slight, are apt to pass unnoticed. I shall also write of other things, according as the Lord reveals them to me and as they come to my mind; since I do not know what I am going to say I cannot set it down in suitable order; and I think it is better for me not to do so, for it is quite unsuitable that I should be writing in this way at all. May the Lord lay His hand on all that I do so that it may be in accordance with His holy will; this is always my desire, although my actions may be as imperfect as I myself am.

I know that I am lacking neither in love nor in desire to do all I can to help the souls of my sisters to make great progress in the service of the Lord. It may be that this love, together with my years and the experience which I have of a number of convents, will make me more successful in writing about small matters than learned men can be. For these, being themselves strong and handing other and more important occupations, do not always pay such heed to things which in themselves seem of no importance but which may do great harm to persons as weak as we women are. For the snares laid by the devil for strictly cloistered nuns are numerous and he finds that he needs new weapons if he is to do them harm. I, being a wicked woman, have defended myself but ill, and so I should like my sisters to take warning by me. I shall speak of nothing of which I have no experience, either in my own life or in the observation of others, or which the Lord has not taught me in prayer.

A few days ago I was commanded to write an account of my life in which I also dealt with certain matters concerning prayer. It may be that my confessor will not wish you to see this, for which reason I shall set down here some of the things which I said in that book and others which may also seem to me necessary. May the Lord direct this, as I have begged Him to do, and order it for His greater glory. Amen.

Chapter 1

Of the reason which moved me to found this convent in such strict observance

Chapter 2

Treats of how the necessities of the body should be disregarded and of the good that comes from poverty.

Chapter 3

Continues the subject begun in the first chapter and persuades the sisters to busy themselves constantly in beseeching God to help those who work for the Church. Ends with an exclamatory prayer.

Chapter 4

Exhorts the nuns to keep their Rule and names three things which are important for the spiritual life. Describes the first of these three things, which is love of one's neighbour, and speaks of the harm which can be done by individual friendships.

Chapter 5

Continues speaking of confessors. Explains why it is important that they should be learned men.

Chapter 6

Returns to the subject of perfect love, already begun.

Chapter 7

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

Chapter 8

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

Chapter 9

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

Chapter 10

Teaches that detachment from the things aforementioned is insufficient if we are not detached from our own selves and that this virtue and humility go together.

Chapter 11

Continues to treat of mortification and describes how it may be attained in times of sickness.

Chapter 12

Teaches that the true lover of God must care little for life and honour.

Chapter 13

Continues to treat of mortification and explains how one must renounce the world's standards of wisdom in order to attain to true wisdom.

Chapter 14

Treats of the great importance of not professing anyone whose spirit is contrary to the things aforementioned.

Chapter 15

Treats of the great advantage which comes from our not excusing ourselves, even though we find we are unjustly condemned.

Chapter 16

Describes the difference between perfection in the lives of contemplatives and in the lives of those who are content with mental prayer. Explains how it is sometimes possible for God to raise a distracted soul to perfect contemplation and the reason for this. This chapter and that which comes next are to be noted carefully.

Chapter 17

How not all souls are fitted for contemplation and how some take long to attain it. True humility will walk happily along the road by which the Lord leads it.

Chapter 18

Continues the same subject and shows how much greater are the trials of contemplatives than those of actives. This chapter offers great consolation to actives.

Chapter 19

Begins to treat of prayer. Addresses souls who cannot reason with the understanding.

Chapter 20

Describes how, in one way or another, we never lack consolation on the road of prayer. Counsels the sisters to include this subject continually in their conversation.

Chapter 21

Describes the great importance of setting out upon the practice of prayer with firm resolution and of heeding no difficulties put in the way by the devil.

Chapter 22

Explains the meaning of mental prayer.

Chapter 23

Describes the importance of not turning back when one has set out upon the way of prayer. Repeats how necessary it is to be resolute.

Chapter 24

Describes how vocal prayer may be practised with perfection and how closely allied it is to mental prayer.

Chapter 25

Describes the great gain which comes to a soul when it practises vocal prayer perfectly. Shows how God may raise it thence to things supernatural.

Chapter 26

Continues the description of a method for recollecting the thoughts. Describes means of doing this. This chapter is very profitable for those who are beginning prayer.

Chapter 27

Describes the great love shown us by the Lord in the first words of the Paternoster and the great importance of our making no account of good birth if we truly desire to be the daughters of God.

Chapter 28

Describes the nature of the Prayer of Recollection and sets down some of the means by which we can make it a habit.

Chapter 29

Continues to describe methods for achieving this Prayer of Recollection. Says what little account we should make of being favoured by our superiors.

Chapter 30

Describes the importance of understanding what we ask for in prayer. Treats of these words in the Paternoster: Sanctificetur nomen tuum, adveniat regnum tuum. Applies them to the Prayer of Quiet, and begins the explanation of them.

Chapter 31

Continues the same subject. Explains what is meant by the Prayer of Quiet. Gives several counsels to those who experience it. This chapter is very noteworthy.

Chapter 32

Expounds these words of the Paternoster: Fiat voluntas tua sicut in coelo et in terra. Describes how much is accomplished by those who repeat these words with full resolution and how well the Lord rewards them for it.

Chapter 33

Treats of our great need that the Lord should give us what we ask in these words of the Paternoster: Panem nostrum quotidianum da nobis hodie.

Chapter 34

Continues the same subject. This is very suitable for reading after the reception of the Most Holy Sacrament.

Chapter 35

Describes the recollection which should be practised after Communion. Concludes this subject with an exclamatory prayer to the Eternal Father.

Chapter 36

Treats of these words in the Paternoster: Dimitte nobis debita nostra.

Chapter 37

Describes the excellence of this prayer called the Paternoster, and the many ways in which we shall find consolation in it.

Chapter 38

Treats of the great need which we have to beseech the Eternal Father to grant us what we ask in these words: Et ne nos inducas in tentationem, sed libera nos a malo. Explains certain temptations. This chapter is noteworthy.

Chapter 39

Continues the same subject and gives counsels concerning different kinds of temptation. Suggests two remedies by which we may be freed from temptations.

Chapter 40

Describes how, by striving always to walk in the love and fear of God, we shall travel safely amid all these temptations.

Chapter 41

Speaks of the fear of God and of how we must keep ourselves from venial sins.

Chapter 42

Treats of these last words of the Paternoster: Sed libera nos a malo. Amen. But deliver us from evil. Amen.