CHAPTER Ix

SPANISH MYSTICISM
ST. IGNATIUS LOYOLA—ST. PETER OF ALCANTARA— ST. TERESA—ST. JOHN OF THE CROSS
THE great Spanish mystics form a compact group, all living and writing within the sixteenth century and mostly in close connection with the religious orders of St. Augustine, St. Francis, and Mount Carmel. Even the outstanding exception to this, St. Ignatius Loyola, became a religious founder in his turn. Thus they arise within the great stream of Western Christianity, and the national and personal character which many of them exhibit is fully articulated to, and nourished by, the general spiritual tradition of their day. They use the language, and follow the classifications, to which the medizval mystics have accustomed us; and such diverse and exotic influences as the writings of Tauler, Suso, and Ruysbroeck, and the poems of Jacopone da Todi, are found to have affected them.
If we wish to define the peculiar character of Spanish spirituality, we shall find it perhaps in an intensely austere, practical, indeed militant, temper; an outlook on reality which leaves small space for mere religious emotionalism ; a tendency, once the principles of the spiritual life have been accepted,
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“ Naught is needful, save only God,” says Juan de los Angeles. ‘‘ By this,’’ says St. John of the Cross, ‘‘ may be known the soul which in truth loves God, if it is content with nothing save only God.” And this, says St. Teresa, means, not devotional raptures, but the stern virtues of “humility, justice, and fortitude,’ since ‘ our merit does not consist in enjoyment, but in work, in suffering and in love.” ‘ Let each one reflect,” says St. Ignatius, “that just so much does he advance in all spiritual things, as he goes out from self-love, self-will, and self-interest’? ; and Orozco adds, “‘ He who would see the face of that most powerful Wrestler, our boundless God, must first have wrestled with himself.”
This stern and bracing view of human character emerges again and again. St. Ignatius (1491- 1556)—not always recognized, as he should be, as a true constructive mystic—is here typical of v Spanish spirituality. ‘The immense energies of his active life, the unlimited demands which he made upon himself and every soul that he trained, the calm disregard of difficulties and ill-health and consequent triumph over circumstances, the accom- panying inward movement which transformed this fiery soldier and drastic evangelist into a saint who seemed to his companions “all love ’’—all these things combine to make the life of Ignatius one of the classics of heroic Christianity. We see in him the double movement of the mystic; first the retirement and inward concentration of his life at Manresa, then the immense activity to which it led.
The Spiritual Exercises, which have had and still retain so immense an influence on the education
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of souls, are—in spite of an outward appearance of formalism—the true expression of this realistic and devoted spirit. They are the work of a mystic acutely conscious of the reality of God and His overwhelming claim upon the soul. In the words of Ignatius, their one object is “ to allow the Creator to work directly on the creature, and the creature with her Creator and Lord.” All the machinery, the linked series of formal medita- tions, the numerous instructions, the carefully graduated ‘‘ points,” are really cumulative and exquisitely chosen suggestions, intended to help the pupil to attain this first-hand communion for him- self. ‘The aim is accomplished with a precision on which the modern psychologist could hardly improve, and which none but a practical mystic could achieve; whilst in the accompanying “‘ col- loquies,”’ where the soul is taught to speak with God ‘“‘as a friend with a friend,’ we have the experimental prayer of the born contemplative applied with an extraordinary skill to the needs of the ordinary man. Bit by bit this two-fold method forces the soul to an ever clearer view of its own nature and destiny, along a road which closely follows the traditional “‘ mystic way ”’—namely through a compulsory and purifying self-knowledge —to the “‘ illuminated ”’ state in which it is capable of that crucial act of election on which the direction of its growth is to depend; and so to the con- clusion of the whole matter, ‘‘ the achievement of love divine.” ‘Through all we feel the drive and determination of the soldier, whose natural attitude is the attitude of attack, and who shirks nothing and forgets nothing which can contribute to the 170
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chosen end. It is a spiritual drill, directed to a definite result; but a drill which implies and rests on a profound and vivid understanding of the business of the soul.
Ignatius administered the Exercises to the simplest Christians as well as to the heroic members of his own company. It is largely due to their peculiar educative power that St. Teresa found in the Society of Jesus her first real helpers and advisers in the mystical life ; for already, before the death of St. Ignatius, his sons began to stand out above the average religious level, and were, as she tells us, ‘known as very experienced men in matters of spirituality.” ‘‘ These blessed men of the Society of Jesus,” as she afterwards called them, remained during the greater part of her life her chief and best counsellors. She calls them prudent and strengthening—characteristics which she was well able to appreciate. Through them, the stern Ignatian spirit exercised a directly formative influ- ence upon her; and again through her on the countless souls who have learned in her books the practice of mystical devotion. It seems probable that her celebrated definition of mental prayer as ‘* friendship with God ”’ is ultimately derived from the Ignatian colloquies. ‘Their military sobriety, appealing to the practical side of her character, balanced the fervours of St. Peter of Alcantara (1499-1562), who brings into the stream of Spanish mysticism the Franciscan enthusiasm and spirit of unbridled penance, and with whom she was intimate in the last four years of her life.
Had Peter of Alcantara, rather than the wise St. Francis Borgia and his associates, had the direc-
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tion of St. Teresa’s soul during the crucial period of its development, it is improbable that she would have lived to reform the Carmelite Order. But his ferocious and almost unbelievable asceticism, described in a celebrated chapter of her autobio- graphy, was only one side of a life of great holiness and incessant labour devoted to the restoration in Spain of the primitive Franciscan Rule. His mystical works, intended purely for edification, mostly follow traditional lines. Neither his austerities nor his ecstatic contemplation, however, prevented him, as Teresa herself observes, from ‘‘ being with all his sanctity very agreeable.” The communion of spirit between them appears to have been very close: indeed, St. Teresa firmly believed that after his death he continued to advise and support her, and found him “a greater comfort than when he was on earth.”
Formed in part by the Ignatian spirit and method, and receiving through St. Peter the influence of Franciscan mysticism, St. Teresa (1515-82) was also touched by all the other mystical forces and persons active 1n sixteenth-century Spain; so that any real account of Spanish mysticism must give to her the central place. She first learnt the art of meditation from the writings of the Franciscan friar Osuna (¢. 1540) ; she corresponded with the Blessed John of Avila, the ‘‘ Apostle of Andalusia ”’ (1500-69), and a close acquaintance of the early Jesuits. St. John of the Cross (1542-91), one of the few supreme Christian contemplatives, was her devoted colleague and friend. The richness and charm of St. Teresa’s character can still be felt in her works—more read, perhaps, than those of
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any other mystic. She is the classic example of that complete flowering of personality in which the life of contemplation does not tend to specialism, but supports and enhances a strenuous active career. To write a series of works which are at once among the glories of Spanish literature, and the best and most exact of guides to the mysteries of the inner life ; to practise, and describe with an unequalled realism, the highest degrees of prayer and contemplation ; to found numerous convents in the face of apparently insuperable difficulties ; to reform a great religious Order in spite of the opposition of those pious conservatives whom. she was accustomed to call pussy-cats ; to control at once the financial and spiritual situations of her enterprise, and to do all this in spite of persistent ill-health in a spirit of unfailing common sense, of gaiety, of dedicated love—this, which is far from exhausting the list of St. Teresa’s activities, seems a sufficient programme for one soul.
The chief events of her life are well known, and need only be given briefly here. A girl of the aristocratic class, romantic and ardent in tempera- ment, fond of all activities, of pleasure and social intercourse, she was nevertheless drawn early to religion; and became a novice in the Carmelite Convent of the Incarnation at Avila before she was twenty years of age. Four years later she fell seriously ill, was paralysed for two years, and emerged with her first spiritual ardour much reduced. For a time she gave up contemplative prayer, in which she had already made some pro- gress, and acquiesced in the lax religious life of her convent. A struggle now began, and lasted
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for over twelve years, between Teresa’s mystical vocation and her very human love of active life. This conflict testifies to the breadth and essential sanity of her mind, capable of a wide range of inward and outward interest and response. She has described vividly in the early chapters of her autobiography the alternations of her divided will, never able to give up the life of prayer and self- oblation, yet never willing entirely to capitulate to its imperious demands.
On the one side God was calling me, on the other I was following the world. All the things of God gave me great pleasure, and I was a prisoner to the things of the world. It seemed as if I wished to reconcile two contradictions so much at variance with one another as are the life of the spirit and the joys, pleasures and amusements of sense. . . . I passed nearly twenty years on this stormy sea, falling and rising, but rising to no good purpose seeing that I went and fell again.
Her real state was hidden from her companions, who, seeing her love of helping souls, and her many acts of devotion, held her in special honour ; a fact which increased her shame and self-contempt. At last, with the beginning of middle-age, the struggle reached its term; states of recollection and peace gradually began to predominate over the longing for outward distractions, and, as she says, her ‘‘ prayer began to be solid like a house ’’—a truly Teresian phrase, bringing before us her profound distrust of emotional fancies, her craving for an unadorned reality. Her forty-first year saw the end of the period of conflict ; and Teresa’s full mystical life at last ~ began. Prepared in the hiddenness during the purifying years of temptation, it developed swiftly. 174
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In two years she had passed through those degrees of prayer called “‘ quiet” and “‘ union,” which are so marvellously described in the Life, and reached the heights of ecstatic contemplation. It is un- “necessary to describe the long series of “‘ visions ” and “‘ voices,”’ the trances and states of rapturous absorption which would now come upon her, even in public, to her great distress ; and which at first puzzled and alarmed her spiritual advisers. These were simply the abnormal means by which an exceptionally ardent and imaginative nature realized and expressed its overwhelming experience of God. St. Teresa’s own frank and detailed account ‘of them, and of the tests by which she tried to avoid delusion, is—thanks to her remarkable genius for self-analysis—one of the most important psycho- logical documents which we possess. It was at this time that she was first helped by the sober wisdom and experience of the early Jesuit fathers, and the Ignatian spirituality made its great contri- bution to the developing mysticism of Spain. . The steady growth of her contemplative power brought with it the inevitable longing for a life of greater austerity and seclusion; impossible to achieve in the Convent of the Incarnation, where the nuns were unenclosed, and saw much of their friends in the world. More and more the laxity of the Rule displeased and distressed her, though it was not until the year 1560 that she first realized her call to found a convent in poverty, where the ‘life of self-denial might be fully lived. The active and creative side of Teresa’s character, in abeyance during the first intense and largely educative years of her mystical life, now again asserted itself, but 175
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in complete subjection to her spiritual ideals. After great difficulty, she was able in 1562, when forty-seven years of age, to found the Convent of St. Joseph at Avila ; a small and poor house, where
_,the primitive Rule of Mount Carmel was strictly
observed.
This period of St. Teresa’s career was also that of her fullest and most continuous mystical experi- ence : which, far from interfering with her practical undertakings, illuminated and supported them from within. The very object of her soul’s union with God was, as she said in a memorable passage, “Work ! work! work!’ Her prayers, visions, and states of enraptured communion made her ‘“‘ more courageous and more free”; and gave her fresh energy and determination to deal with the obstacles which threatened again and again to wreck her enterprise.
In the very grievous trials, persecutions, and contradictions of these months, God gave me great courage; and the more grievous they were, the greater the courage, without weariness in suffering.
That balanced and completed life of work and contemplation in which we seem to glimpse the sort of free response to the material and spiritual orders which awaits the maturity of man, was now hers. ‘The spiritual and practical sides of her nature were completely harmonized. She could turn from directions about the finances of the community or the right sweeping down of the house, to deal in a manner equally wise and precise with the most delicate problems of the soul. Entirely given up from this time to the reforming and spiritualizing of the convents of her Order,
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and the educating of individual souls, St. Teresa is a classic example of the place which the mystic can and should fill in the life of the Church; and completely answers the charges of spiritual selfish- ness and aloofness from practical problems some- times brought against its contemplative saints. Indeed, it was often in physical hardships—the long journeys which she confesses she disliked, or the deprivation even of needful warmth and food— that she found the material of her inward joys.
We were (she says of her adventurous foundation of a convent in Toledo) for some days with no other furniture but two straw mattresses and one blanket, not even a withered leaf to fry a sardine with, till someone, I know not who, moved by our Lord, put a faggot in the church, with which we helped ourselves. At night it was cold, and we felt it. . . . The poverty we were in seemed to me as the source of a sweet contemplation.
The books through which her vivid spirit still reaches and affects us were written in the intervals of her many enterprises and journeys, as foundress and reformer of religious houses. ‘Thanks to her innate literary power—for she ranks among the great prose writers of Spain—and to her frankness and psychological insight, these books, helped by her vivid and intimate letters of which a large number have been preserved, reveal Teresa’s personality to us as few of the mystics have been revealed.
Two are autobiographical. The Life, dealing largely with her mystical experiences, was written at the wish of her directors. It brings the story of her development to the point at which she founded her first convent and began her active career, when she was about forty years old. This
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book, with its wonderfully clear and detailed account of the visionary and ecstatic phenomena which accompanied the education of her soul, has been ever since the Jocus classicus for those who desire to know what the higher degrees of mystical prayer, and the states of consciousness leading to and completed in ecstasy, feel like to those who experience them. The Book of Foundations deals with the ruling interests and events of her career as reformer and foundress; telling the story of the sixteen reformed convents of nuns which she established—often in circumstances of great diffi- culty—during the last fifteen years of her life. This work alone, so full of human interest and spiritual ardour, and abounding in examples of Teresian courage, wit, and common sense, is enough to establish her place among the great women of the Christian Church.
St. Teresa’s other books contain the substance of her teaching on prayer and contemplation. The Way of Perfection was written for the sisters of St. Joseph’s at Avila in the year 1566 ; The Interior Castle, her fullest and most orderly account of the spiritual life, in 1577. The brilliant and romantic girl, torn between the claims of two worlds, the exalted and courageous woman of prayer, with her unique combination of ecstasy and practicality, was now an experienced old nun. Physically worn out by ill-health, and the long and trying journeys undertaken for her reform, she had only five years to live. She was well versed in all the follies and self-deceptions of the religious temperament ; had borne persecution, misunderstanding, and obstruc- tion from the ecclesiastical authorities, had known
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failure as well as success. She knew all the exhaus- tion and desolations of the spiritual life, and the hard lot of the teacher who must often through her own interior darkness continue to help others toward the light.
No foundation was made without trouble. . . . What it is to have to contend against many minds! . . . Inwardly ill at ease, my soul was in very great dryness and darkness. . . . My health is
generally weak, but I saw clearly that our Lord gives me strength. . .. I never refrained from making a foundation for fear of trouble, though I felt a great dislike to journeys, especially long ones. . . . It was my want of health that most frequently wearied Me. . 5 The weather was severe, and I, so old and sickly !
Phrases like these, scattered through the accounts of her superhuman activities, remind us of the ceaseless external tension within which her own spiritual life achieved maturity, and some of its greatest moments were experienced by her. That life had indeed become one of constant and perfect intercourse with God—that deep and active union which some of the mystics have called the “ spiritual marriage ”’ or “‘ transforming union ”’ of the soul ; and which she herself describes in the last chapters of The Interior Castle. ‘Thus the difference between St. Teresa’s first great book and her last, is the difference between the diary of the discoverer, and the considered instructions of the expert. The Interior Castle teaches the gradual unfolding of the spiritual consciousness under the image of the successive habitations which the key of prayer unlocks for the soul. It is full of Teresa’s own bracing spirit ; her dislike of all pretensions, all seeking for consolations, all idle and dreamy enjoy- ments, all spiritual conceit.
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The soul must be virile, not like those soldiers who lie down on their stomachs to drink when they are being led into battle. It must not dream of sweetness and enjoyments at the beginning of its career. Manna does not fall in the first habitations—we must press on further if we want to gather it! Then alone will the soul find all things to its taste, when it has learned to will only that which God wills. How comic our pretensions are! We are still im- mersed in difficulties and imperfections, we have virtues that can barely toddle, others hardly born; and we are not ashamed to demand sweetness in prayer, we grumble at dryness! May you never behave like that, sisters. Embrace the Cross—the rest is a mere extra. If God gives it you, thank Him meekly!
The very spirit of Spanish mysticism, militant, ~ austere, practical, is in these words; and this realistic and active conception of the soul’s true business and God’s true demand on it, which had steadily developed during the course of her own mystical life, now follows her even to the recesses of that ‘‘ Seventh Habitation”’ where the divine union is achieved. For her that union means the total transfiguration of character : every power and aspect of the self enhanced, and dedicated to the redemptive purposes of God. She turns from the trances, ecstasies, visions, all that wealth of abnormal experiences which had accompanied the growth of her own soul. The ideal she now puts before her pupils is far indeed from that of the quietist.
What is the good, my daughters, of being deeply recollected in solitude, and multiplying acts of love, and promising our Lord to do wonders in His service, if, when we come out of our prayer, the least thing makes us do the exact opposite? . . . The repose which those souls enjoy whom I speak of now is inward only; they have, and desire to have, less outwardly. For to what end, do you think, the soul sends from this Seventh Habitation, and as it were from her very deeps, aspirations into all the other habitations of this spiritual castle? Do you think these messages to faculties, senses and body,
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have no other end but to invite them to sleep? No, no, no! Rather to employ them more than ever. . . . Moreover, the company the soul now enjoys gives her a strength she never had before. If, as David says, one becomes holy with the holy, who can doubt that this soul, who is now become one thing with the Mighty God by this high union of spirit with Spirit, shares His strength? It is hence that the saints have drawn that courage which made them capable of suffering and dying for their God.
St. Teresa’s friend and fellow-worker, the fragile and ardent little friar now known as St. John of the Cross (1542-91) exhibits at their best these intrepid, austere, realistic characteristics of Spanish mysticism on which she never ceased to lay stress. No other contemplative equals his power of bring- ing us face to face with the stark realities of the spiritual life; the one aim set before it, and the price it demands. No other gives us an ideal of love at once so infinitely gentle, so supernatural, and so stern. Though his writing is didactic and impersonal, he leaves us in no doubt that personal experience of the most intense kind lies behind it ; and that he has himself proved the truth of his own maxim: “God values one effort of our own more than many of others on our behalf.”
His original endowments differed widely from those of Teresa. She was an aristocrat ; he, of peasant origin. She was as much drawn to prac- tical and organizing activities as to contemplation ; he, a natural ascetic and poet, was plainly happiest when “‘ in secret where by none might I be spied !”’ In her works we have the result of a fresh and deep personal experience, backed by Jesuit training and some study of Franciscan teachings upon prayer : in his, ardent experience is the basis too, but it is veiled under an impersonal form of presentation,
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and supported by theological training. ‘The ecstatic soul is here seen through the professional mind. Entering the unreformed Carmelite Order in 1563 when he was twenty-one, St. John could not satisfy in it his longing for an austere and hidden life. He therefore thought of becoming a Carthusian monk ; but before he could put this plan into effect, he met St. Teresa, then a woman of fifty- two and at the height of her career as reformer and foundress. She was about to establish two houses of reformed friars ; and persuaded John of the Cross, whose quality she recognized, to undertake one of them. With two companions he established the first house, or rather hovel, of discalced Carmelite brothers, where a life of great saintliness and considerable squalor was led. After- wards removing to Avila, he was for some years in close and constant touch with St. Teresa; acting as her confessor, and also undertaking, with bracing results, the spiritual direction of her old Convent of the Incarnation, to which she had been sent as prioress. All St. Teresa’s books were well known by him before the composition of his own works, which frequently betray their influence.
In 1577, the year in which The Interior Castle was finished, the opposition of the “ unreformed ”’ Carmelites to the rapid spread of the reforming movement came to a head. John of the Cross was captured by the conservative party, and imprisoned for eight months under barbarous conditions in a cell at Toledo. It was during this time of solitary incarceration, when the distractions of external life were in abeyance, that he experienced those raptures
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which the soul is capable in this life,” which he tried later to analyse and explain in his mystical works. It was then, too, that he composed his great poems, 4 Spiritual Canticle, a paraphrase of parts of the Song of Solomon treating of the union between God and the Soul, and the lovely Iz an Obscure Night—poems which are alone sufficient to give him high rank among the writers of Spain.
Blest night of wandering In secret, where by none might I be spied, Nor I see anything ; Without a light to guide, Save that which in my heart burnt in my side.
That light did lead me on, More surely than the shining of noontide, Where well I knew that One Did for my coming bide ; Where he abode, might none but he abide.
After his escape from prison, St. John wrote in quick succession his four chief works. The Ascent of Mount Carmel and The Dark Night of the Soul were completed before 1580. The first is an orderly treatise on the development of the spiritual life, intended for the use of those who have the care of souls. Its simple and yet lofty teaching, dealing chiefly with the purification of will, intellect, and senses, and utterly free from all insistence on the abnormal, shows how deeply Christian, how firmly based on ethics, was his conception of the relation of the soul to God. The whole book might indeed be regarded as a commentary on his own saying: “ Man is created for God ; and is
t From the translation by Arthur Symons. 183
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called to strip off all selfhood and unlikeness to Him.” In The Dark Night of the Soul this stern demand for unlimited self-oblation and detachment —which had already been made, under other terms, by St. Ignatius—is applied even to the purest joys of the spiritual life, all of which the disciple is taught to sacrifice ; prizing the hours of aridity and interior darkness more than those of conscious communion, because these bring ‘* diminished satisfaction with self.”
Although St. John’s teaching is always given in an objective and impersonal form, and is the work of a trained theologian depending on and familiar with the system of St. Thomas Aquinas; yet we feel here, far more than with many more exuberant mystics, that we are in close and detailed touch with personal experience of the highest kind. It was neither the confidences of St. Teresa, nor the ordinary teaching of the Church, which caused him to define contemplation as “‘ nothing else but a secret, peaceful, and loving infusion of God”: the depth and essential sobriety of this conception reflect the condition which he had himself reached at the time when he wrote his chief works. He had then passed through and left behind alike the gloom and derelictions of the Dark Night, and those intense raptures and transient ecstasies, experi- enced in his imprisonment, which he calls the “spiritual betrothal”’ of the soul to God. Now, at over forty years of age, persecuted and ill, he had come to that steady and established certitude of essential, creative union, which alone he con- siders worthy to be called the “‘ spiritual marriage ”’
» of the soul.
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What God communicates to the soul in this intimate union is utterly ineffable, beyond the reach of all possible words . . . in this state God and the soul are united as the window is with the light or the coal with the fire . . . this communication of God diffuses itself substantially in the whole soul, or rather the soul is transformed in God. In this transformation the soul drinks of God in its very substance and its spiritual powers.
The two books in which his purely mystical teachings are contained—The Spiritual Canticle and The Flame of Living Love—written between 1582 and 1584, are undoubtedly based upon memories of the ecstatic spiritual states through which he had passed in the course of his development. ‘Their form is that of commentaries on the poems written during his imprisonment ; and they therefore represent the considered reflections of the mature contemplative on the graces and special experiences which had marked his growth. Only by consider- ing together the hard and bracing doctrine of the earlier books, and these impassioned, indeed un- equalled, descriptions of high mystical attainment, can we form a just idea of the character of St. John’s mysticism ; the close connection that exists between its solid and sometimes unattractive foundations, and the lofty pinnacles with which it 1s crowned.
ILLUSTRATIVE WORKS
Graham, G. Cunninghame. St. Teresa: Her Life and Times. 2 vols. London, 1894.
Ignatius, St. he Spiritual Exercises. Spanish and English, with Commentary by J. Rickaby, S.J. London, IQI5.
The pee ient of. Translated by G. M. Rix. London, 1900. 185
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Fohn of the Cross, St. The Ascent of Mount Carmel. ‘Translated by D. Lewis. London, 1906. The Dark Night of the Soul. ‘Translated by D Lewis. London, 1916. The Flame of Living Love. ‘Translated by D. Lewis. London, 1912. The Spiritual Canticle. ‘Translated by D. Lewis. London, 1909. Peers, Allison. Spanish Mysticism. London, 1924. Teresa, St. Life, Written by Herself. “Translated by D. ‘Lewis. 5th edition. London, 1916. The Book of the Foundations. ‘Translated by D. Lewis. London, 1913. The Way of Perfection. Translated by the Benedic- tines of Stanbrook. London, 1911. The Interior Castle. ‘Translated by the Benedictines of Stanbrook. London, 1912. Letters, 4 vols. ‘Translated by the Benedictines of Stanbrook. London, 1919-24. Minor Works. ‘Translated by the Benedictines of Stanbrook. London, 1913.
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