Saint Teresa of รvila, wey people also know as Saint Teresa of Jesus, na Teresa Sรกnchez de Cepeda y Ahumada be her name when dem born her on March 28, 1515, for รvila, Spain. Her papa and mama na very faithful Catholics. Dem baptize her on April 4, 1515, for the parish church of Saint John the Baptist. Her papa, Sรกnchez de Cepeda, don marry before. Am and im first wife, Catalina del Peso y Henao, get three children together, one girl and two boys. After Catalina die, Sรกnchez marry Beatriz Davila y Ahumada, and dem get nine children together, seven boys and two girls. Teresa na the third child from her papa second marriage. When dem count the three children from her papa first marriage join, Teresa get eleven brothers and sisters altogether.ย
Teresa papa and mama train her and her brothers and sisters well for the faith, teach dem about the lives of the saints, and help devotion to our Blessed Mother grow inside dem. Because of this good and holy upbringing, by the time Teresa reach six or seven years, she begin think seriously about her life of faith. She desire to become saint and even martyr. She especially close to her brother, Rodrigo, wey senior her by four years and wey also dey very devoted to God. Dem dey often read about the lives of the saints together. For 1522, when Rodrigo dey eleven years and Teresa dey seven, both of dem desire to die as martyrs. One day, dem decide to travel enter Muslim territory so that this desire go happen. But as dem dey comot from the city, their uncle meet dem as dem dey cross the bridge outside the city gate, and e carry dem back to their papa and mama. Teresa and her brother still desire to live holy life, so later dem decide say dem go live as hermits. Dem try to build small houses for their hermit life near their home by piling stones on top one another. But because dem no use cement, the stone walls fall, and dem no fit finish the houses.
For 1528, when Teresa dey only twelve years, her mama die, and this break her heart well-well. Her mama don get great influence on Teresa, and Teresa love her dearly. When her mama die, Teresa choose to deepen her devotion to her Blessed Mother for Heaven, since her mama for this earth don die.
Teresa mama bin love books about the honour and brave deeds of knights, their way of life, clothes, and gardens. Teresa too come love to read these books, especially after her mama die. Teresa believe say these books no ever affect her mama good character, but because Teresa still young and her character still dey form, she later lament how much harm the books do her. Her papa no ever want make she read that kind books, so she dey often read dem in secret. Even though she continue to live with good character and goodness, she come dey notice more and more the bad effect wey the things she dey read dey get on her.
For the first three years after her mama die, Teresa elder sister care for her for house. During that time, as Teresa interest in the books wey she dey read dey grow, she also become very close to one of her cousins. That particular cousin dey follow worldly things well-well and love to tell stories wey no encourage good character at all. Her mama bin dey watch Teresa closely whenever this cousin dey around, but after her mama die, the cousin come get more influence on her. At one point, for some months, Teresa and her cousin spend plenty time together, dey gossip and talk about many worldly matters. Even though Teresa work hard to keep her good character strong, her cousin influence slowly do her plenty harm. For 1531, she tell her elder brother and her papa about these struggles, and dem send her go the nearby convent boarding school, Our Lady of Grace, where she fit receive good influence from the nuns. At the same time, Teresa elder sister, wey dey take care of her, marry and comot from the family house.
Teresa move enter di boarding school when e dey sixteen years old. Di first eight days for di monastery hard well-well for am, as e dey gradually turn im mind back to God and away from worldly ideas about brave knights, romance and fine-fine clothes. E fear well-well say di sista dem go discover how worldly e don become for di three years before then, and dis one worry am plenty. But after di first eight days, e begin try again to grow for virtue, peace return to im heart, and e begin desire again to become saint. Di nun dem na big blessing for am, and e really thank God for di holy way wey dem influence am. E especially become close to one nun wey e dey spend long time with, dey discuss holy matters. Dis one make Teresa desire God and holy life even more. E begin think about becoming nun, but e fight against dat desire because of fear. Im mind dey pull am for two different directions. When e consider religious laif, e decide say if na dat be di vocation wey God call am to, e go find out more about another convent wey one of im close friends don join.
For 1532, after Teresa don stay for di monastery for one year and half, e leave because of serious sickness. But now, e don ready more to stand firm for im life of faith, e understand how important good friendships be, and e don discover how dangerous worldly friendships be. When e leave di convent, e go im sister house make dem care for am. E also spend some time for im uncle house. Both Teresa sister and im uncle influence am well-well for good, and e continue to grow for virtue and for di desire to accept and follow God will.
After Teresa return home, she spend about three months dey struggle with the thought of becoming nun. She know say na the safest road for her to follow, but she dey fear to make the decision, and the devil do everything wey e fit do to convince her say she no fit ever be good nun. This struggle wey she endure inside her end when she firmly decide say she go become nun. But when she tell her papa about this desire, e strongly oppose am. E no go allow the daughter wey e love pass to leave am.ย
When Teresa dey twenty years old, even though im papa oppose am, e and im brother Rodrigo decide to enter religious laif. Dem leave early for morning without any other person knowing. Teresa enter di Carmelite Monastery of the Incarnation for รvila on November 2, 1535. E remember say di decision pain am well-well. E struggle with how e feel about leaving im papa and family behind, but e know say na wetin God want. Once e enter di convent, e realize say to stand firm through dat painful decision na exactly wetin God want, and im firm decision bring peace to im heart.
After Sister Teresa take im first religious vows one year later, e become very sick, and di sickness last for some years. Later, e get one sickness for im muscles wey make some parts of im body no fit move and cause am terrible pain. At one point, e dey coma for four days, and people think say e don die. During im sickness, e spend time for im sister house to recover, and e also stay for im uncle house. Im uncle give am one book about one particular way to pray wey dem dey call โprayer of recollection,โ and dis book become one of di things wey e treasure pass. After e return to di Convent of the Incarnation, e read dat book with all im mind and begin practise di prayer of recollection, wey be one way to seek God presence inside im own soul. Sister Teresa grow deep for prayer, and e experience wetin mystics don call โprayer of quiet,โ and sometimes even โprayer of union.โ Di pain wey e dey feel for body all di time become foundation for im prayer, and during those many months wey e spend alone and dey suffer, im daily practice of prayer bear plenty good fruit. For 1542, e recover from di paralysis through miracle, and e believe say na through Saint Joseph intercession e recover. After Sister Teresa recover, im papa become sick. E care for am until e die, and then e return to di monastery for 1543, when e don near thirty years old.
For di next ten years of im religious laif, Sister Teresa live very ordinary life, and e no grow much for prayer. E confess say e spend more time dey discuss worldly matters with di village people than e spend for prayer. But when e don near forty years old, Sister Teresa experience wetin person fit call im โsecond conversion.โ For 1554, e dey pass one statue of Christ wey dem crucify, and suddenly, di image touch am deeply. Grace move am so much that e receive di gift of tears. Soon after, e read one copy of Di Confessions of Saint Augustine. Dis book touch im life deeply, because e realize say dis great saint too na sinner. E become sure say e fit become holy, since e too na sinner. Di following words especially touch am, and dem become foundation for plenty of im teaching:
Na late I begin love You, O Beauty wey don dey from of old and wey dey new forever, na late I begin love You! You dey inside me, but I dey outside, and na there I dey find You. As I no get beauty, I throw myself inside di beautiful things wey You create. You dey with me, but I no dey with You. Di things wey You create keep me away from You; but if dem no dey inside You, dem for no exist at all. You call, You shout, and You break through my deafness. You flash, You shine, and You drive my blindness away. You breathe Your sweet smell on me; I breathe am in, and now I dey pant for You. I don taste You, now I dey hunger and thirst for more. You touch me, and desire for Your peace burn inside me (Confession dem: Book 10: 27).
Augustine help am understand say God dey inside am, and say she dey avoid di journey of deep spiritual encounter with God wey dey inside am. For di next few years, Sister Teresa life begin change well-well. Her prayer deepen, and she experience plenty ecstasy and vision dem.
People come also know how deep Sister Teresa prayer life be. Sometimes, di sisters go see am remain for ecstasy for long time. Dem even see times wey she rise above di ground for chapel. Some sisters think say her ecstasy, vision dem, and other deep spiritual experiences na di devil work. When people for di town also hear about all dis deep spiritual experiences, gossip and mockery about Teresa come dey increase. Apart from di sisters and other people for di town wey doubt am, Sister Teresa too doubt herself. She worry say na di devil dey behind dis deep spiritual experiences, so she seek out several priests wey people know well to be her spiritual directors. After some of di spiritual directors wey people respect pass for dat time examine her soul well-well, dem conclude say all Sister Teresa experiences come from God. Dis give am plenty peace, and later make many of di other sisters believe say dem dey live with a saint.
Sister Teresa of Jesus, di Reformer
As Sister Teresa of Jesus begin enter deeper into her second conversion, she come dey notice more and more how zeal for God don cool for her own convent, and for many other Carmelite convents all over Spain. Instead make dem be places of deep prayer, self-denial, and quiet attention to God, wetin she see na worldly living, comfort, and lack of prayer. Because di convent be important part of di town, many people for di area dey visit di convent often, and many of di sisters dey spend too much time to mix and gist with people for town. She know say di rules and discipline wey dey her monastery for dat time no fit ever help di sisters enter deep into di life of union with God wey God call dem to live. Because of dis, God begin direct am to reform di Carmelite Order.
For 1562, Sister Teresa found di convent of Saint Joseph for รvila. After she get approval from di bishop and then from di Pope, she move enter her new convent for 1563, take up di role of mother superior and di title of Mother Teresa. For di next five years, she spend most of her time for prayer and writing. She no only write new constitutions wey govern di reformed Carmelite convent, she also write her book Di Road to Perfection, where she give her sisters clear lessons about di journey to holiness wey dem suppose begin.ย For her constitutions, she bring di order back to practices like strict penance, prayer, staying alone, strict poverty, and separation from di world. One of their penance practices na to waka without shoes, and na why dem dey call dem di โDiscalcedโ Carmelites, wey mean โwithout shoes.โ
For 1567, Mother Teresa receive permission from di Carmelite general, Rubeo de Ravenna, to begin found more convents according to di rule wey she and her sisters don adopt for Saint Joseph. So, for di next several years, she found convents all over Spain, for Medina del Campo, Malagรณn, Valladolid, Toledo, Pastrana, Salamanca, and Alba de Tormes. Dis make am travel plenty. From 1571โ1575, she also found convents for Segovia, Beas de Segura, Seville, and Caravaca de la Cruz. Altogether, she found seventeen convents.
Mother Teresa also receive permission to found two monasteries for men. With help from her new spiritual director, Saint John of the Cross, dem start one new monastery for Discalced Carmelite brothers for 1568 for Duruelo, and another one for Pastrana for 1569.
But no be everybody welcome Mother Teresa work. For 1576, members of di Carmelites wey never reform hold general chapter meeting and vote say Mother Teresa must stop all reforms and withdraw go โretirement.โ She return to her convent for Toledo and remain there until King Phillip II of Spain intervene directly.
Tension still high among the Carmelites, even with all the permission wey Teresa receive. The Carmelites wey no follow the reform continue to oppose Teresa reform until 1578, when the pope decree say make the two groups become separate provinces. This one end the struggle for power between dem. For 1594, twelve years after Teresa death, dem declare the two provinces as separate religious orders, and this one end the tension once and for all.
On September 19, 1582, Mother Teresa of Jesus make her last journey go the Convent of the Annunciation for Alba de Tormes, Spain, wey she found for 1571. Shortly after she arrive, she become seriously sick. She die fifteen days after she arrive, on October 4, 1582, and na there dem bury her.
Nine months after her death, dem bring Mother Teresa body out of the grave and see say e no decay. Dem bring her body out again for 1585, and dem still see say e no decay. After that, dem carry her body go รvila to bury am. E stay there for less than one year before Pope Sixtus V, as the Duke of Alba de Tormes request, order say make dem return her body go the place where she die. Till today, Saint Teresa still dey buried for that convent.
After Mother Teresa death, the new convents wey she found continue to grow well, and plenty people come know her writings. On April 24, 1614, Pope Paul V declare Teresa โBlessed.โ For 1617, the Spanish parliament name her the Patron Saint of Spain. Pope Gregory XV canonize her as saint for 1622, and Pope Paul VI proclaim her the first woman wey be Doctor of the Church for 1970.
Her Writings
Sister Teresa no only read plenty; she write plenty too. She write four major books, several smaller works, at least thirty-one poems, and at least 458 letters wey still dey today. Na the summary of her writings be this:
Her Major Works:
The Book of Her LifeโThe story of Saint Teresa of Jesus life wey she write by herself. She finish am for 1565.
The Way to PerfectionโShe write am for her religious sisters after the reform start, to teach dem about prayer and contemplation. She finish am for 1566.
The Book About the Convents Wey She FoundโA detailed account of her work to found new convents and the reform wey she make for the Carmelite Order. She start to write am for 1573 and finish am for 1582.
The Castle Inside the SoulโA book wey she write near the end of her life to show the whole journey from mortal sin to the โHeaven Number Twoโ of Spiritual Marriage. She write am for 1577 and revise am for 1580.
Her Smaller Works:
Spiritual TestimoniesโA collection of smaller writings from 1565 until her death.
Meditations on Song of SongsโAround 1566
The ConstitutionsโDem approve am for 1567. Na the rules for everyday life inside her reformed convents.
Words Wey Person Talk to HerselfโShe write am for 1569.
Answer to a Spiritual ChallengeโShe write am for 1572.
About How to Make the VisitationโShe write am for 1576.
A Criticism Wey Use SatireโShe write am for 1576.
PoemsโShe write dem at different times throughout her life. Thirty-one poems still dey, and e likely say she write plenty more.
LettersโShe write dem between 1546 and 1577. At least 468 letters still dey. People believe say many thousands of her letters no survive.
The Prayer of โThe Castle Inside the Soulโ
This book, The Journey Inside the Soul Towards God: Reflections from Saint Teresa of รvila, dey try take the work wey plenty people believe say na Saint Teresa greatest work, The Castle Inside the Soul, divide am into lessons, reflections, and prayers wey follow one another. Each lesson come from St. Teresa writings. E no only aim to explain each particular teaching with few clear words, but also to help you, the reader, put wetin e teach into practice for your own life.
To prepare yourself better to start the lessons for The Castle Inside the Soul, e go help if you first understand, in summary, the different stages and types of prayer wey no be only Saint Teresa teach, but wey also dey inside the wider tradition of our Church.
We fit arrange the teachings of Saint Teresa and other saints about how to pray into two broad groups to make dem easier to understand, with different smaller groups inside each broad group. To make everything clear, na these two broad groups we go use: 1) prayer wey we dey take action; 2) prayer wey we dey receive.
Prayer Wey We Dey Take Action: Generally, prayer wey we dey take action mean any prayer wey start with our own effort and end in God. During this kind prayer, na you dey mainly take action, as you choose to use your human effort to love God through prayer. You dey do this when you use your understanding, your will, your strong desires, your feelings, and even your body to worship God. Even though na this kind prayer everybody wey just start to pray dey use, e must always remain part of the way person dey worship God every day, whether na small or plenty. But as you dey grow for your prayer life, and as you dey enter deeper into the Castle Inside your soul, prayer wey you dey take action go dey take less central place as e dey give way to prayer wey you dey receive.ย
Even though the saints teach many ways to pray actively, and these ways dey inside the tradition of the Church, to make things simple and clear, we go explain these forms of active prayer more fully: prayer wey we dey use voice pray, prayer for mind, and how to actively gather our mind before God.
Prayer Wey We Dey Use Voice Pray: According to Saint Teresa, prayer wey we dey use voice pray no really be prayer unless meditation join am. Wetin she mean be say to talk prayer out loud no be prayer unless person truly understand the prayer, mean wetin e dey talk, and enter into the prayer with all the powers of im soul. That mean say the person must understand the prayer with im mind, choose am with im will, and express am with im strong feelings and emotions. For prayer wey we dey use voice pray, we dey also use our body as we dey talk the prayer out loud.
One form of prayer wey we dey use voice pray dey inside sacred music. When we put holy words into music, e dey easier for the soul to understand those words, express them with strong feeling, and choose them with the will. Many of the great songs of praise inside Catholic tradition fit this kind prayer well. For example, think about the Gloria wey we dey use for Mass. When music join this beautiful prayer, e dey help person to knowingly and willingly glorify God together with the angels and saints, with all the powers of the soul. Of course, person fit sing that prayer for Mass without entering into am, while im mind dey elsewhere. When that one happen, e no be true prayer. But when you pray or sing that prayer and truly enter into am with all the power of your soul, then you dey pray with your voice as e suppose be. Even though the Liturgy na also Christ action wey we dey take part in, prayer wey we dey use voice pray dey inside am. As another point, person fit also pray the Liturgy in a deeply contemplative way, without much activity of im own, when God draw am into the Liturgy that way.
Today, many new forms of modern Christian music dey focus on worship of God. Many of these songs fit help you pray with your voice. As modern electronic devices dey available, you fit listen to these songs as you dey drive, sit down for house or church, or dey another place, like prayer meeting with other people.ย
Prayer wey we dey use voice pray no suppose involve only the mind, will, emotions and strong feelings; e suppose also involve the body as we dey talk the prayer out loud. You fit stand for that prayer, whether na song or another prayer wey you dey recite, or you fit kneel down. You fit recite the Rosary with other people, take part for Mass, join for the Liturgy of the Hours, or just stand and sing or talk to God by yourself, for the quiet of your house or another private place.
Prayer wey we dey use voice pray na always good way to start your prayer time with God. E fit help you to recite one hymn, or use the song of the angels for Heaven as dem record am for the Book of Revelation when you begin pray, as you dey talk out loud: โHoly, holy, holy na the Lord God Almighty, wey don dey, wey dey, and wey dey comeโฆYou worthy, Lord our God, to receive glory and honour and power, because na You create all things; na because of Your will dem come to exist and You create themโ (Revelation 4:8โ11).
The main point be say prayer wey we dey use voice pray dey necessary for every Christian prayer life. Na way to deliberately involve no be only your mind and will for prayer, but also your body through how you stand, sit or kneel, and how you use your voice.
Prayer for Mind: Prayer for mind na the practice of actively using your mind to dwell on the mysteries of faith for a long time. Even though Saint Teresa talk say meditation must also join prayer wey we dey use voice pray, we dey distinguish prayer for mind from prayer wey we dey use voice pray, because normally, person no dey talk prayer for mind out loud.
People often dey call prayer for mind meditation. But dem dey use the term โprayer for mindโ in a wider sense to cover different ways wey person dey actively enter into the mysteries of our faith inside im heart and mind.
One of di common ways to pray for mind na to meditate on one passage for Scripture, one prayer wey dem write well, or one teaching of our faith. For example, you fit choose di passage about di birth of Christ and read am slowly, dey think deeply about every word, dey try use your imagination enter di scene. For this kind case, you fit try look di scene like person wey dey watch, dey notice everything wey happen there. From there, your meditation fit turn more to just looking at di scene with love. Instead of trying to understand di mystery of di birth of Christ, you fit just picture di scene for your mind and choose to look am with love and adoration. Other ways to meditate on Scripture include trying to hear di sounds, smell di animals, feel di emotions of Joseph and Mary, and enter di scene as if you dey there that very moment.
You fit also pray for mind by choosing one prayer wey dem write beautifully, praying am and meaning am from your own heart. For example, Saint Ignatius of Loyola write one beautiful prayer wey reach di heart of wetin e mean to surrender yourself to God. Na di prayer be this:
Lord, take and receive all my freedom,
my memory, my understanding,
and all my power to choose,
everything wey I get and wey belong to me.Na You give me everything.
Lord, na You I dey return am to.Everything na Your own;
do wetin You want with am.
Give me only Your love and Your grace.
That one don do for me.
You dey pray for mind when you pray this prayer or other prayers like am slowly and with clear intention, dey consider each word well, dey try mean and choose wetin di prayer dey talk, and dey do all this with strong zeal. You fit start with only di first two words and dey repeat dem for your mind: โLord, takeโฆLord, takeโฆLord, takeโฆโ
For prayer for mind, you fit also use different pictures to meditate. For example, you fit choose to close your eyes and picture Christ for His throne for Heaven, or think deeply about di Lord as He dey tell you, โNo fear.โ You fit also look di crucifix or di Holy Eucharist with love, dey think deeply about di hidden presence of Christ, or reflect on di grace of forgiveness wey you receive for confession recently.
Even though plenty ways dey to pray for mind, di main thing na say you dey enter into di different mysteries of our faith with your ability to reason, your imagination, and even your power to choose. You dey try understand, think deeply, look with love, surrender yourself, and worship God through things wey you deliberately do inside your heart.
One last thing to mention about meditation na say, even though e mainly be one โactiveโ kind of prayer wey we dey choose to do by ourselves, e still be prayer wey God must inspire. This one mean say as you dey actively practise prayer for mind every day, you fit sense say God dey direct you to certain meditations, prayers, or passages for Scripture. So, we must understand say na God must also inspire and direct this active kind of meditation. To follow these promptings of di Holy Spirit go help make this kind of prayer deeper.
Gathering Your Mind Inside by Your Own Effort: Saint Teresa teach di Prayer of Gathering Your Mind Inside by Your Own Effort for di second dwelling places and also for her book Di Way to Perfection. We fit also count this kind of prayer as prayer for mind, since na new way to meditate. But we mention am specially here because this way of meditation dey very important to Saint Teresa.
Saint Teresa begin do very well for this kind of prayer when her uncle give her one book wey dem call Di Third Spiritual Alphabet wey Fray Francisco de Osuna write. Gathering your mind inside by your own effort dey especially useful as you dey learn di lessons wey dem teach for Di Castle Inside, because di main foundation of Teresa teaching na say God dey dwell inside di soul, and di way to enter union with God na to enter inside our own souls, journey through different dwelling places until we reach di chamber for di centre where di King dey live.
To begin gather your mind inside by your own effort, close your eyes and turn your attention inside yourself. You dey try no pay attention to di outside world, deliberately putting aside wetin your senses dey tell you. As you dey do so, you dey look for di King wey dey live inside di castle of your soul. You dey look for Him, call Him, talk with Him, pour out your troubles to Him, love Him, and fix your eyes on Him. Saint Teresa talk say as you dey do this, e fit help to say di words of di โOur Fatherโ to Him very slowly and with love, dey pay attention to every word of that prayer. Since na Him dey dwell inside you, to say that prayer to Him na act of loving adoration and trust.
As you dey gather yourself inside by your own effort, you fit also see your sins as you dey journey enter inside yourself. As you dey do so, you go feel sorrow for those sins and express that sorrow yourself, with strong decision to change your ways. The main thing for this prayer na to journey go meet God Wey dey live for the centre of your soul. As you dey do so, you go know yourself better as you dey face your weaknesses and sins. You go understand the beauty and dignity of your soul more, because you don dey more aware say God dey live inside you. Your desire to love God and never offend Am go grow. All these things wey you come understand go help you enter deeper and deeper into where your loving God dey live.
This prayer of gathering yourself inside by your own effort must also become habit wey you dey practise throughout the day. So, as you dey enter deep inside yourself with full attention and clear intention to stay with God through times when you dey alone and dey pray, e go easier for you to remain for that state of inner attention as you dey do your daily duties.
Summary of Prayer โWey We Dey Startโ: Prayer wey we dey start begins with us, with our free choice and intention; then e turns our attention to God, and God na im final goal. Even though this kind prayer need inspiration from God, the main thing for the prayer na the deliberate choice to enter into the mysteries of God. God dey always speak. E dey always call us and draw us to Himself. When E speaks, people wey dey practise this kind prayer dey respond by choosing to use all the powers of their souls to attend to God wey dey present. We dey do this through prayer wey we use words pray, meditation, deep reflection, and by deliberately gathering ourselves inside, so that we fit begin with love the journey towards Am Wey dey live inside us.
Prayer Wey God Dey Start:ย This prayer different from prayer wey we dey start because this kind prayer begins with God and ends inside us. No be mainly something wey we choose to do. By the very nature of this prayer, no be something wey we fit choose to do by ourselves. E need more than just inspiration from God. E need God to be the main Person wey dey act inside our souls. For our own part, we simply receive this prayer and submit ourselves to the work wey God chooses to do inside us.
The name wey people dey mostly use for prayer wey God dey start na โcontemplation wey God dey pour into the soul.โ Like prayer wey we dey start, different ways dey wey person fit experience this contemplation inside the soul, because different ways dey wey God dey actively guide you for this state of prayer. Note say for this prayer, na God now dey โactivelyโ guide you. No be you dey โactivelyโ guide your prayer.
Person fit experience prayer wey God dey start, or the prayer of contemplation wey God dey pour into the soul, for ways wey nobody fit count. God go work inside each of us as E chooses and for the way wey best pass for each person. As Saint Teresa dey talk about the different ways wey God dey do this, she shares these forms of contemplative prayer, wey appear to come mainly from her own experience: gathering yourself inside wey God dey bring about, prayer of quietness, prayer of union, betrothal, and Spiritual Marriage. Again, we must understand say even though plenty people dey share these experiences, these descriptions na mainly how Saint Teresa experience these forms of prayer wey God dey start, as she dey draw closer and closer to the central Dwelling Place of her soul and enter into Spiritual Marriage. Even though everybody go experience these forms of prayer differently, dem still serve as very useful guide for everybody.
Gathering Yourself Inside Wey God Dey Bring About: This prayer of gathering yourself inside wey God dey bring about resemble gathering yourself inside by your own effort. The difference be say, for the one wey God dey bring about, God dey work directly on the soul and draw am enter inside itself, where e dey gather itself in silence. During this prayer wey God dey pour into the soul, the power to understand and the imagination never fully rest, but God don dey begin to hold the willโthe power to want and chooseโand e don dey easy to stop paying attention to the outside world around the soul. For this prayer, e dey easier for us to fix our gaze on God Wey dey call us from inside, as E dey fill the will with deep love and attention. When God pours this prayer into your soul, you go close your eyes without deliberately choosing to do so, and enter inside yourself to stay alone with God. The mind fit notice wetin dey happen, but e dey allow this gentle movement to withdraw inside.
Prayer of Quietness: Dem dey also call this prayer di prayer of spiritual consolation. When God put this prayer directly inside di soul, na mainly di power to want and choose e dey touch. During this prayer, di power to understand dey rest too, even though e fit still think and reflect on wetin dey happen. Great love for God dey grow inside di power to want and choose, and person dey experience great spiritual delight there because, for di first time, this power dey truly possess God. This prayer fit continue for long time, even as you dey do your daily duties. But during this prayer, you dey feel drawn to silence and to stay alone, because you dey enjoy this possession inside your power to want and choose so much. Some of di fruit wey person dey receive from this prayer na great freedom of spirit, holy fear of God and great care not to offend Am, deep confidence in God, love to deny yourself and suffer for God, deep humility as you dey know yourself better, rejection of worldly pleasure, and growth for all di virtues.
Prayer of Union: This mystical state of prayer no dey usually last pass half an hour. During this prayer, all di power dem wey di soul get dey sleep. This mean say di power to understand, di memory, di power to form picture for mind, and di power to want and choose don become so completely absorbed in God that e be like say you don die to this world and everything wey dey inside am. You no dey think, you no fit remember any picture for mind, and all you fit do na to remain there, completely absorbed in God. This na one kind โsweet deathโ wey you dey experience for short time. When di soul wake from this sleep of all im power dem, wetin just happen go leave you full of wonder. Di soul dey full of awe before God and remain grateful forever for this divine encounter.
Promise of Marriage: Dem dey sometimes also call am โunion wey make person conform to God.โ Promise of Marriage na di final stage of prayer wey God put directly inside di soul, where na God dey act and di soul dey receive, before Spiritual Marriage. Promise of Marriage no be permanent state of union with God. Instead, e resemble person wey don promise to marry im future spouse and dey spend plenty time with that person to prepare for marriage. Since na God Himself be di One wey di soul don promise to marry, this โengagementโ become time of final preparation wey strong well-well. Even though Teresa talk clearly say person no need mystical experience to pass through this level of union with God, she explain at length some of di many experience dem wey person fit get during this state of prayer. Among di different experience dem, person fit experience these ones: ecstasy dem (wey dem also dey call rapture and trance), di spirit taking flight, spiritual impulses, spiritual wounds, tears wey plenty beyond measure, deep awareness of sin, di body rising from di ground, words wey person hear spiritually, and vision dem. During these experience dem, no be only all di inner power dem of di soul dey become absorbed in God; even di outer power dem of di body dey stop to work for that time. You no dey aware of wetin dey happen outside you because you don completely enter deep inside di very soul of God. Di only thing wey remain na for this encounter to become permanent state, and this go happen for Spiritual Marriage.
Spiritual Marriage: Dem dey sometimes also call am Union Wey Dey Transform Person. Spiritual Marriage na when di soul enter di marriage room with di Beloved and remain with Am forever. Saint John of the Cross believe say this na permanent state, just as marriage for this earth na union wey no fit break. E be like say Saint Teresa agree, but she warn di soul wey dey this state to always dey on guard. For this state of prayer, since di soul now fully possess di Beloved, ecstasy or other mystical experience no dey necessary again. All di power dem of di body and soul dey centred on God, and you dey always walk in union with God. You get new zeal to do wetin God want, to suffer for Am, to save soul dem, and to forgive and love other people with supernatural strength. You forget yourself completely and concern yourself only with God. This state of prayer be like to enter โsecond Heavenโ wey na only di Beatific Vision Itself go surpass.
Summary of Prayer Where Na God Dey Act and Di Soul Dey Receive: Prayer where na God dey act and di soul dey receive dey begin from God and end inside us. Na wetin God dey do for di soul; we only dey willingly take part. Person no fit force this kind contemplation wey God put directly inside di soul. If you force am, you go only end up deceiving yourself with false experience of emptiness wey you produce by yourself. All di different kind of prayer where na God dey act and put prayer directly inside di soul dey happen inside us only as God command. This prayer wey God put directly inside di soul dey begin slowly. E dey continue to transform di soul as e dey make every power of di body and soul quiet. Then e dey allow di soul to come out transformed for body and spirit, fully united with di Beloved for permanent state of Spiritual Marriage. Na this union God dey call all of us to for this life. All of us must look forward to am and surrender ourselves to am, if God choose to give us this gift as we dey make ourselves ready to receive am.
Final Thoughts for This Introduction
E fit be say people wey dey read this book really want grow for their spiritual life. True-true, na good desire be that. As you dey read these pages and learn wetin Saint Teresa teach, di most important thing to remember na say di only purpose of this spiritual journey na to become completely like Christ Himself. As you dey read about di plenty mystical experience dem wey Saint Teresa describe, temptation fit come make you want get these mystical experience dem for yourself. You fit even wrongly assume say you don experience dem or say you dey experience dem now. This one fit be serious mistake. Again and again, Teresa warn her sister dem for religious life make dem no seek mystical experience dem at all. Instead, na God and God alone dem suppose seek. No be mystical experience dem dey make person holy; na to live according to wetin God want. People wey mystical experience dem dey attract too much, as some people dey get dem when their prayer life dey deepen, often dey easily fall for false experience dem wey dem generate by themself, wey come from their own imagination or even from di evil one. So, always take Teresa advice seriously whenever she warn about di desire for mystical experience dem.
Another important basic truth to remember as you dey read her teaching dem na say, to reach di Seventh Place Wey Soul Dey Stay na very long process. Teresa herself no experience this final gift of Spiritual Marriage until very late for her life, after she don spend many decades for prayer with serious devotion. So, na from di first three chapter dem most people wey dey read this book go gain pass. If you dey use this book to grow for your spiritual life, no fear to continue to read di lesson dem for those first three chapter dem for as long as you need. But if you begin experience wetin resemble prayer of infused contemplation, wey na God dey work for di soul as di soul dey receive, then use di lesson dem for di fourth chapter and di chapter dem wey follow am to guide you. Also remember say good spiritual director wey dey holy and get understanding fit help you well-well for those later place dem wey soul dey stay. For most people, to read and reflect on di lesson dem about di fourth place wey soul dey stay and di ones after am go mainly give dem inspiration, encouragement and hope say one day, dem too go receive those grace dem.
Saint Teresa of Jesus, you be daughter of di Church, humble servant of God, person wey bring reform, mystic, and great light wey dey guide everybody. Abeg, pray for me as I dey reflect with prayer on di lesson dem wey you don teach. Through your intercession, make I discover di presence of God Wey dey dwell inside me, as I dey journey deeper and deeper go di centre of my soul where di Great King dey dwell. Saint Teresa of Jesus, pray for us. Jesus, na You I trust.