Many good actions will pass unobserved, and perhaps not be considered as such; but for one bad action — for one imperfection, let them not hope for such an indulgence. I wonder who it is that shows the world such perfection, and yet not practise it, except to condemn others to the practical part they seem to consider themselves not at all obliged, thinking they do a great deal, if they tolerably observe the Commandments: Think not, then, that this great battle in which they are engaged requires little assistance from God: I entreat you to endeavour to be such, that we may be worthy to obtain these two things from God.
The first is, that among the many learned and religious whom we have, many may be found possessed of the abilities necessary for this object, as I have before mentioned; and that our Lord would make those better who are not so well prepared, since only one perfect man will be able to do more than many imperfect ones. The second is, that after engaging in this contest which, as I have said, is no insignificant one , our Lord may protect them; that so they may escape the many dangers of the world, and stop their ears, in this dangerous ocean, against the songs of the Syrens.
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And if we can obtain anything from God in this respect, we fight for Him, even though we are enclosed here: Do not consider it useless continually to make this petition; for there are some people who consider it hard, not to pray much for their own souls; and what prayer is better than this? If you be troubled lest the punishment of purgatory should not be diminished, be assured that it will be lessened by this kind of prayer.
And what does it matter, even though I should stay in purgatory till the day of judgment, if only one be saved by my prayers? How much more, if many should be benefited, and God's honour promoted? Make no account of pains which end, when some service may be done for Him who suffered so much for us.
Always learn what is the most perfect, since you will always have to deal with learned persons, as I shall earnestly request you to do so, and shall give you the reasons for it. I, therefore, entreat you, for the love of our Lord, to beseech His Majesty to hear this our prayer. I, though so miserable a wretch, beg this favour of His Majesty, since it is for His glory, and for the welfare of His Church, for my desires tend to this object.
It seems presumptuous to think that I shall in any way obtain this favour.
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Still, I trust, O my Lord! For you they have given up the little they had; and more they would wish to have possessed, wherewith to serve you. And Thou, O my Creator! When You lived in this world. You did not, O Lord! When we ask You for honours, revenues, money, or anything that savours of the world, do not hear us: Not for our sakes grant this favour, O Lord! O Eternal Father, behold, so many scourgings, so many injuries, and such grievous torments are never to be forgotten.
It would indeed be something to complain of, if Thy Son had neglected doing any thing: Was it not enough, Eternal Father! Must they now take away those places also, which He made use of for entertaining His friends, because he saw we were weak, and knew that they who are to labour must of necessity be supported by such food? Has He not most abundantly over-paid for Adam's sin? Every time that we commit sin again, must this most loving Lamb pay for it? Do not suffer this, O my Emperor! May your Majesty be appeased: O my Lord, who am I that have presumed to offer up this petition, in the name of all?
What a bad advocate you have, my daughters, to be heard and to have your petition presented by me? What if the Supreme Judge, seeing me so bold, should rather be the more incensed? He might deservedly and justly be so. But, behold, O Lord! Thou art now a God of Mercy. Show it to this miserable sinner — this poor worm, who is thus so bold with Thee.
No longer permit any more destruction in Christendom; illuminate now this darkness. I beseech you, my sisters, recommend also to His Majesty this poor sinner, and beg of Him to give her humility, for this is a duty to which you are bound. I do not command it particularly for kings and prelates of the Church — especially our own bishop: I see you are at present so very careful in this respect, that I think there is no necessity to enjoin this obligation.
But come who may afterwards, if they have a holy superior, such will be his subjects. But when your prayers, and desires, and disciplines, and fastings, are not directed to this object, which I have mentioned, remember that you do not aim at, nor accomplish that end, for which our Lord assembled you here together.
N OW , daughters, you have seen the great design we undertake to perform. How perfect then ought we to be, so that in the eyes of God and of the world we may not be considered very presumptuous? It is evident we must labour hard; and for this object, to have noble thoughts is of great assistance, that we may force ourselves to make our works correspond with them. Now if we endeavour, with great diligence, to observe our Rule and Constitutions punctually, I hope in our Lord that He will hear our prayers. I request no new thing of you, my daughters, but only to observe our profession — since it is our vocation, and we are obliged thereto, though in the observance of it there is a great difference.
Our first rule tells us "to pray without ceasing. You have desired me to say something to you on the subject of prayer; and I desire you, in return for what I shall say, to practise, and very willingly often to read over what I have hitherto said. But before I speak of the interior, which is prayer, I will mention some things necessary to be observed by those who intend to walk along the road of prayer; and so necessary are they that should they observe them, they may advance very far in the service of our Lord, even though the persons should not be very contemplative — but without them, it is impossible to be very contemplative: May our Lord assist me herein, and teach me what I should say, that it may be for His glory.
Think not, my friends and sisters, that I will lay many things upon you: Three things only I will explain at large, which belong to the same Constitution, because it is of the utmost importance for us to understand how highly we are concerned in observing them, if we wish to obtain, both interiorly and exteriorly, that peace which our Lord recommended to us so much. The first is, love one for another; secondly, a disengagement from every creature; thirdly, true humility; which, though I name it last, is the most important of all, and includes all the rest.
With regard to the first, it is very important to love one another tenderly, for there is no grievance which is not easily borne, among those who mutually love each other, and that must be something extraordinary which displeases them. Hence, were this commandment observed in the world, as it ought to be, I believe it would conduce much towards enabling us to observe the rest: It may seem, that amongst us an excess herein can do no harm; whereas it brings with it so much mischief, and so many imperfections, that I am confident people will not believe it, those only excepted who have been witnesses thereof.
Here the devil spreads many nets, which, in consciences that strive to please God imperfectly, 19 are scarcely discerned — nay, they think it to be virtue. But they who aim at perfection clearly perceive it, since by degrees it deprives the will of its strength, lest it should be totally employed in loving God. This, I think, happens to women oftener than to men, and it does very considerable injury to the community.
Hence proceeds our not loving all the rest so much — resenting an injury done to one's friend — desiring to have something to treat her with 20 — watching an opportunity of discoursing with her, and often rather to express her affection for her, together with other acts of foolishness, than to show her love for God.
These close friendships seldom conduce in helping us to love God more; rather, I believe, the devil is the cause of them, in order to raise factions in religious Orders; for when it is to serve His Majesty, it seems immediately that our will is not influenced with passion, but only procures assistance for subduing the other passions.
Of these friendships I would have many, where the convent is large: For the love of God, let them avoid these particular friendships, however holy they may be; for this poison is accustomed to creep in even among brothers, and if they be relations, it is much worse — it is a pestilence.
Believe me, sisters, for though what I say may appear extreme, in it consist great perfection and great peace; and many occasions of sin are removed from those who are not very strong. But if our will incline more to one than to another, and it cannot be otherwise, for it is natural; and often we are induced to love what is base, if we possess more gifts of nature , let us stop the evil carefully, and not suffer ourselves to be overcome by that affection.
Let us love virtue and a good interior, and use all care and diligence to prevent ourselves from making any account of the exterior. Let us not consent, O sisters! Now, that so many imperfections of women may not be divulged, and that those who do not know them may not hear of them, I forbear mentioning them in detail but I am indeed sometimes astonished to see them , since, through the goodness of God, I was never much entangled in them. But, as I have said, I have often seen this, and I fear it happens in most monasteries, for in some I have observed it; and I know that it prevents strict discipline and perfection, and is an evil most dangerous in all persons: But in cutting off these partialities, great care is required in the first beginnings of such friendship, and it is to be done rather by industry and love, than by severity.
And as a remedy, it is highly important not to be together, except at the times appointed; nor to talk, conformably to the custom now observed by us; which is, not to be together as the rule enjoins , but for every one to be apart in her cell. Let them be cautious in St.
Joseph's, of having a common work-room; since though it be a laudable custom, yet silence is observed better by each one being alone. Being accustomed to solitude is a great help to prayer; and since this is to be the foundation of the house, and we are assembled here more for this object than for anything else, it is necessary we should carefully love that which conduces the most thereto. To return then to the mutual love we ought to have one for another, it seems almost useless to recommend it; for who can be so foolish and mad as not to love one another, when they are always conversing with each other, living in society together, not allowed to have any intercourse, or conversations, or recreations with persons out of the house, and believing that God loves them, and they Him, since for His Majesty they have left all things, and they see especially that virtue always attracts love?
Now this, through God's mercy, I hope in His Majesty, will always continue in this house; hence, in my opinion, there is not much need of recommending this mutual charity. But how this love is to proceed; what the virtuous love is which I desire should be found here, by what signs we may discover whether we possess this great virtue and it is very great indeed, since our Lord has so strongly recommended it to us — on these points I will now say a little, according to my dulness. But if you find the subject better expressed in other books, you need not take any notice of mine, for I do not perhaps understand what I say.
The Way of Perfection, and Conceptions of Divine Love.
There are two kinds of love of which I speak: The other is spiritual: Now this love is good, and seems lawful — the same as that of friends and kindred; of this something has already been said. I will speak at present of that which is purely spiritual, without the intervention of any passion. If passion once creep in, this harmony will soon be destroyed: And here the devil raises a great battery of scruples, that quite distract the soul: In such a case, that which they can do is, to endeavour not to think about their loving or not loving: I rather consider it a good beginning for great advancement to love one's confessor, if he be a holy and spiritual person, and I see that he takes pains to do good to my soul; because such is our weakness, that sometimes he assists us much in enabling us to perform very great things in the service of God.
If the confessor be not such a one as I have mentioned, here lies the danger, viz. And because it is difficult to know who is so good, great care and prudence are required. It would be the best plan, to prevent his knowing that they love him, and not to tell him of it. But the devil so artfully entangles their soul — that he does not give them this power, for all imagine this is the chief thing to be confessed, and that they are bound to confess it.
For this reason, I had much rather they would believe it to be nothing, and take no notice of it. Let them follow this advice; if they perceive in the confessor that all his discourses tend to the improvement of their souls; and if they observe no vanity in him which is soon discovered by one who is not willing to be stupid but find that he fears God, let them not trouble themselves about any temptation they may have respecting any immoderate affection; but let them despise it and turn away their eyes from it; for when the devil is weary he will leave them. But if they discover the confessor to be addicted to any vanity, let them suspect everything; and though his discourse may be good, let them on no account hold any with him; but confess in few words and then depart.
Kundalini Splendor
The best way would be to acquaint the superioress that her soul does not get on well with him, and so he might be changed for another. This would be the most prudent course, could it be done without injuring his reputation. In such cases, and others like them, which the devil by his intrigues can entangle in difficult occasions, and where one knows not what advice to adopt, the surest course will be to consult some learned person and when there is a necessity, this liberty is granted , and to confess to him, and to do what he directs in the case; because since some remedy must of necessity be used, a great error might otherwise be committed.
How many errors happen in the world, through things not being done with advice, especially in what relates to our not injuring another? We must not neglect, therefore, to apply some remedy, because when the devil begins here, it is for no small object — unless he be stopped immediately. Thus what I have said about consulting another confessor is the safest course, if there be an opportunity as I trust in God there will , and to use every exertion to have nothing to do with the other, though we should even die for it. Consider how important this is; for it is a very dangerous thing — it is a hell — and ruin to all.
I wish them not to wait till they discover so much evil, but to stop it in the beginning by all possible ways they know of; they may do so with a safe conscience. But I hope in God, that He will not suffer persons who are always to be employed in prayer to be able to have any affection, save for one who is a great servant of God; or else that they exercise not prayer, nor aim at perfection, conformably to what is here intended; because if they see that he does not understand their language, nor is delighted with discoursing of God, they cannot love him, because he is so unlike them.
If he be such a one, on account of the very few occasions he will meet with here, either he will prove very simple, or not desire to trouble himself, or the servants of God. Since I have begun to speak on this subject, know that this is all, or the greatest harm which the devil can bring on monasteries enclosed, and it is very late before the discovery can be made: May God, by the goodness of His Majesty, deliver us from such things.
They are enough to disturb all the nuns, for their conscience tells them differently from what their confessor does; and if they be tied to have only one, they know not what to do, nor how to rest, since he who should free them from trouble and relieve them is the very person that causes it. These misplaced affections are, no doubt, found in some places, and on this account I have great pity for the persons; and hence you need not wonder that I employ so much care in making you understand this danger.
M AY our Lord, in His infinite goodness, never suffer any one in this house to experience the above-mentioned affliction, of seeing herself reduced to such distress both of soul and body: Here will come a temptation upon them, to conceal in confession very grievous sins, lest the wretched creatures should fall into trouble and disquiet. How dear do this miserable restraint and honour cost them! And because they have only one confessor, they think the credit and discipline of the monastery are greatly promoted; and so in this way the devil entraps souls, when he cannot do so in any other way.
If the poor sisters desire another confessor, the observance of discipline immediately seems to be destroyed; or if he do not belong to the Order, merely consulting with him, even though he be a saint, is considered to be an insult upon the whole Order. Praise our Lord exceedingly, my daughters, for the liberty you enjoy at present; since, though it does not extend to many, you may confer with some, besides the ordinary confessors, and these may enlighten you on every point.
And, for the love of God, I beg of her who shall be the superioress, always to obtain from the bishop or provincial this same holy liberty, that so, beside the usual confessors, she and the other sisters may sometimes confer with learned persons, and give them an account of their souls, especially if their own confessors be not learned, however good they may be in other respects.
May God deliver the sisters from being directed in everything by one confessor, whatever spirit he may seem to them to have 21 and may in reality possess , if he be not learned. You know the first stone to be laid is a good conscience; endeavour, therefore, with all your strength, to free yourselves from even venial sins, and follow that which is the most perfect.
One would think any confessor knew this; but it is a mistake. I happened to consult one about matters of conscience, who had finished his whole course of divinity, and he did me great harm in things which he told me were of little or no consequence. I know he did not intend to deceive me, because he had no reason, but he knew no better. The same happened to me with two or three others besides.
All our good consists in having true light to observe the law of God with perfection: I dare say even more, viz. All that I have said relates to the superioress. I again, therefore, entreat her, that since no other consolation is intended hereby, except that of the soul to procure its consolation in this way; for there are different ways whereby God conducts souls, and it is not necessary for one confessor to know them all. I assure you, you will not want holy persons who will be glad to give you advice, and comfort your souls, if you be such as you should be, though you be poor; for He who supports your body will excite and inspire some with a desire of enlightening your souls, and of remedying this evil, which is what I fear the most; for when the devil seeks to deceive the confessor in some point, if he sees there are others to whom you may confess, he will proceed with caution, and consider more carefully what he does.
If the devil be stopped at this point, I trust in God he will find no other way to enter this house. I therefore entreat the bishop or superior, whoever he may then be, to allow the sisters this liberty; and where there are confessors who have both virtue and learning which is soon discovered in a little town like this , 23 not to deny them leave to confess to them sometimes, though there may be other confessors, because I know this is necessary for many things, and the harm which may arise is nothing in comparison with the great, hidden, and almost irremediable evil that is in the other course.
It is usual with monasteries, that the good therein, unless preserved with great care, soon falls away; and the evil, when once it has begun to creep in, is removed with very great difficulty; and by being accustomed to imperfections, we very quickly contract a habit.
Splendor of God Light of an Angel SAINT TERESA AVILA AND THE SAINTS
What I have here said, I have both seen and heard, and discoursed with holy and learned persons, who have considered what is most convenient for this house, towards advancing it in perfection. Now, among all the dangers which happen in everything, while we live , we shall find this to be the least, that there is no bishop who has the power of coining in, and commanding, and going forth, nor has any confessor this liberty; but these persons have only to take care of the recollection and piety of the house, and its improvement, both interior and exterior, and to tell the superior when there is any fault, but not to be the superiors themselves.
And this is observed at the present day, and not by my advice alone; for the bishop we now have, under whose obedience we live since, for many reasons, we are not subject to the Order , being a lover of discipline and holiness, and a great servant of God, called Don Alvarez de Mendoza, of very noble extraction, and exceedingly inclined to favour this house in every way, called together persons of learning, of spiritual knowledge and experience, to consider this point; and after so many persons, including my own miserable self, had prayed much and earnestly, they came to this determination.
It is, therefore, but reasonable that succeeding generations should comply with this resolution, because it has been agreed upon by such good men, and so many prayers have been addressed to our Lord for this object, to discover what was the best; and as far as can be discovered hitherto, this is certainly the case.
May our Lord be pleased always to promote it more and more, that so it may tend to His greater glory. I HAVE made a long digression; but what I have said is of such consequence, that whoever understands it will not blame me.
Let us now return to that love which is good and lawful for us to have. Respecting that which I call purely spiritual, I know not whether I understand what I say; at least, it seems to me needless to speak much of it, for I fear but few possess it: I wish, however, to say something about it; perhaps it may do some good, for by placing virtue before our eyes, he that desires it, and endeavours to obtain it, becomes enamoured of it.
God grant I may be able to understand it, and yet more to explain it, for I hardly know what "spiritual love" is, nor when sensual is mixed with it, nor do I know how to begin to speak of it. I am like one who hears words spoken at a great distance off, and who understands not what is said; for it is certain that sometimes I do not understand well what I say, and yet our Lord is pleased it shall be well said: It now seems to me, that when God brings a person to understand clearly what the world is; that there is another world, and what the difference is between one and the other; that the one is eternal, and the other a mere dream; what it is to love the Creator, and not the creature" 24 , this is seen by experience, which is entirely another matter, from only thinking and believing it ; and to see and to try what is gained by the one, and what is lost by the other, and what the Creator is, and what the creature is, together with many other things which our Lord truly and clearly teaches him who desires to be instructed by Him in prayer, and whom His Majesty is pleased to teach in this way; it seems, I say, that such persons love in a manner different from those who have not got so far.
You may, sisters, think it useless to insist on these points; and you may say: If you know them, you will see that I do not lie in saying, that he whom our Lord conducts so far has this love. Those whom God raises to this state are noble — royal souls. They are not content with loving such vile objects as our bodies are, whatever beauty or gifts they may have; the sight thereof may please them, and they praise the Creator for it; but they do not rest there.
I mean, they do not dwell upon them in such a way as to be affected towards them; for this they would consider to be loving a thing without substance, and embracing a shadow; and this would make them so ashamed of themselves, that they would not have the face, without being exceedingly ashamed, to tell God that they love Him. Not that they cease to be thankful to such persons, and to requite them, by recommending them to God: As they find in themselves nothing deserving of love, they immediately think others love them because God loves them, and they leave the payment to His Majesty, beseeching Him to discharge it, and thereby they are in a manner acquitted of the obligation.
Considering the matter attentively, I sometimes think what great blindness it is to desire others should love us, except they be persons who as I have said might be of use to us in acquiring solid goods. Now observe, that as in desiring any one's love, we always have some interest or advantage in view, or pleasure to ourselves; so these perfect souls have already under their feet all the goods which the world can bestow upon them — all its delights — all its pleasures: They cannot find what benefit they can derive from being loved, and so they care not for it.
When they behold this truth lively represented to them, they laugh at themselves for the trouble it has sometimes caused them, to know whether their affections were appreciated or no; for though the love be good, it is very natural to desire to be requited. But when payment is made, it is made in straws: Granting that we are greatly beloved, what do we gain thereby? Hence, these persons no more care for being loved than not loved, except by the persons I have mentioned above — for the good of their souls, and because they see our nature to be such, that if there be no love, it presently gets weary.
You may think that such as these neither know how, nor can love any one but God. And such souls are always much more willing to give than to receive, and this even to the Creator Himself. This, I repeat, deserves the name of love; for those other mean affections have but usurped this name. We may also ask, "If these persons do not love the things they see, what do they love? I say "impossible," though the person showed so many favours to such a soul, and even die for love of it, and perform for it every possible good office, and were possessed of every natural endowment; yet the will cannot acquire strength enough to love such an one, nor can this love be made to continue firm.
Such an one now understands and knows by experience what all things are, without being cheated: And this love which lasts only here in this world a soul, into which God has infused true wisdom, values not above its worth, nay, even under it; since among those who delight to take pleasure in the things of this world — viz. If therefore such have any love, it is an affection to cause this soul to love God, that so she may be loved by them; because, as I said, they know if they love in any other manner, it will not last, and that such love costs them very dearly — they neglect not to do all they can to benefit it, and would lose a thousand lives to do it the least good.
I T is strange to see how vehement this love is: What care to recommend to all what it thinks may benefit such a soul with God, and that they may recommend it to God. What continual desiring to advance, and uneasiness if he sees there is no improvement! Then if he thinks he is much improved, and sees that he afterwards goes back a little, the lover seems to take no pleasure in his life — he neither eats nor sleeps, but he has this care upon him, always fearful whether the soul he loves so much may perish, and whether they must be eternally separated for the death of the body in this world, such persons pay no regard to , since he does not wish to rely on an object, which in an instant escapes through our hands, without our being able to retain it.
It is, as I have said, a love without any self-interest, great or small — all it seeks and desires is, to see that soul rich in heavenly goods. This, indeed, is love, and not those unhappy affections here below; but I do not mean "vicious and inordinate ones" — from these may God deliver us. We need not tire ourselves in speaking against an evil which is a very hell itself, the least of its effects cannot be sufficiently exaggerated.
We ought not, sisters, even to mention the name of this love, nor imagine it is in the world; nor should we hear it named, either in jest or in serious conversation; nor should we allow persons to speak of it in our presence, nor mention such affections. It is good for nothing, and merely hearing it may hurt us. But I speak here as I have said of those other lawful loves, which we have one for another, and which exist between friends and relations. All the desire is, that the person beloved may not die: But this other love is not so; for though, through natural infirmity, we quickly feel something for the misery of others, yet reason immediately considers whether it be good for the soul, whether she grows richer in virtue, and how she bears it: If she sees that she is patient, then no trouble is felt, but rather joy and consolation, though such a lover would more willingly endure trouble, rather than see her endure it, could the merit and gain which are to be found in suffering be given over entirely to her, but not so as to trouble or disquiet herself thereat.
I say again, this love seems to imitate that love which Jesus — our good lover — bore us; and hence it proves so profitable, for it embraces all kinds of afflictions, that so others without any pain may reap the benefit thereof. Thus do they gain much, who are on terms of friendship with them; and believe me, they will either give up such intimate friendship, or obtain of our Lord that they may go along the same way, since they are travelling towards one and the same country.
Monica pray for her son Austin. Their heart does not allow them to use double-dealing with their friends, or to see them in fault, if they think they can be of any service to them by their reproofs; and this they do not at any time forget to tell them of, through the desire they have to see them exceeding rich. What arts do they use for this purpose, though they care not for the whole world besides! They cannot prevail on themselves to act otherwise — they cannot flatter them, nor pass over any fault at all.
They will therefore either correct themselves, or break friendship with them, since they cannot endure it, nor is it to be endured. There is a continual war between them; and though the one cares not for the whole world, nor heeds whether others serve God or not, because they mind only themselves, yet they cannot be so to their friends. Nothing is concealed from them — they discover there the least mote.
I tell you, they carry a heavy cross. O happy souls, who are loved by such persons! Happy the day wherein they came to know them! Truly, O my Lord! I would more willingly obtain this, than be loved by all the kings and lords of the world; and with great reason, since these labour, by all possible ways, to make us such, that we may command the world itself, and make all things herein subject to us.
When you are acquainted, sisters, with such persons as these, let the mother-prioress endeavour, with all diligence, that you may have an opportunity of consulting them. Love such as much as you like, as long as they continue such. They are few in number, but our Lord will not fail to make it known, when there is one who has arrived at such perfection. People may say to you, "There is no need of this; it is enough for us to possess God.
But let us return to what we were speaking about. This is the kind of love which I wish we had. Though at first it be not very perfect, our Lord will go on improving it. Let us begin by what is suitable to our means, for though we may meet with a little tenderness, it will do us no harm, as it is general. It is sometimes necessary and good to show some tenderness in affection, and even to have it, and to sympathize with some of the afflictions and weaknesses of the sisters, though the afflictions may be trifling.
For it happens sometimes, that a very little thing troubles one quite as much as a great cross would do another; and persons of a timorous nature, are much afflicted at small things. If you have more courage, you must not fail to sympathize with others, and not wonder at their troubles; for perhaps the devil has employed his utmost power and strength therein, and this more so than he does to make you feel great torments and afflictions.
And perhaps our Lord will be pleased to exempt us from these troubles, and we may find them in other things, and those trials which seem grievous to us, and that are so in themselves, will prove light to others. Thus we must not judge in these matters by ourselves, nor esteem ourselves at a time when God has perhaps made us stronger — without any labour on our part; but let us estimate ourselves by the time when we were much weaker. Observe, that this advice is very useful towards making us know how to compassionate the miseries of others, however slight they may be, especially for those souls mentioned above; for as these desire crosses, they consider all but little; yet it is very necessary to be careful in reflecting on the time when they were weak, and to know that if still they be not such, it proceeds from themselves; for by this means the devil may be able to cool our charity for our neighbour, and make us take a fault for a perfection.
In all things there is need of care and vigilance, since the devil slumbers not: The two central sculptural figures of the swooning nun and the angel with the spear derive from an episode described by Teresa of Avila , a mystical cloistered Discalced Carmelite reformer and nun, in her autobiography, 'The Life of Teresa of Jesus' — Her experience of religious ecstasy in her encounter with the angel is described as follows:.
I saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it.
The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying. The group is illuminated by natural light which filters through a hidden window in the dome of the surrounding aedicule, and underscored by gilded stucco rays. Teresa is shown lying on a cloud indicating that this is intended to be a divine apparition we are witnessing.
Other witnesses appear on the side walls; life-size high-relief donor portraits of male members of the Cornaro family, e. Cardinal Federico Cornaro and Doge Giovanni I Cornaro , are present and shown discussing the event in boxes as if at the theatre. Although the figures are executed in white marble, the aedicule, wall panels and theatre boxes are made from coloured marbles.
Above, the vault of the Chapel is frescoed with an illusionistic cherub-filled sky with the descending light of the Holy Ghost allegorized as a dove. What does it mean. To arrive when the journey. How would life have been. On the chapel wall,. God stretches out his hand. How did you greet. How did you bear it,.
Saint Teresa, who lived in the sixteenth century, was noted for her "raptures. The sculptor Bernini did a famous piece showing Teresa of Avila in full ecstasy, her face transfigured in joy as the angel beside her pierces her heart with his lance. This is her moment of awakening, her transition into overwhelming bliss.