7. Ch. xxv. § 18, ch. xxvi. § 4. See St. John of the Cross, Mount Carmel, bk. ii. ch. xxii. 8. § 8. 9. Yepez says that the Order here spoken of is the Carmelite, and Ribera understands the Saint to refer to that of St. Dominic. The Bollandists, n. 1638-1646, on the whole, prefer the authority of Ribera to that of Yepez and give good reasons for their preference, setting aside as insufficient the testimony of Fray Luis of the Assumption, who says he heard himself from the Venerable Anne of St. Bartholomew that the Order in question is the Order of our Lady of Mount Carmel. Don Vicente, the Spanish editor, rejects the opinion of Ribera, on the ground that it could not have been truly said of the Dominicans in the sixteenth century that the Order was in "some degree fallen," for it was in a most flourishing state. He therefore was inclined to believe that the Saint referred to the Augustinians or to the Franciscans. But, after he had printed this part of his book, he discovered among the MSS. in the public library of Madrid a letter of Anne of St. Bartholomew, addressed to Fray Luis of the Assumption, in which the saintly companion of St. Teresa says that the "Order was ours." Don Vicente has published the letter in the Appendix, p. 566. 10. Job xiv. 2: "Nunquam in eodem statu permanet." 11. See ch. xxxvii. §§ 4, 6. 12. See ch. vii. § 18. 13. Ch. xxx. § 10. 14. Ch. xxxi. §§ 16, 17. 15. Ch. xxviii. § 6. 16. See ch. xiv. § 12. 17. This letter, which seems to have accompanied the "Life," is printed among the other letters of the Saint, and is addressed to her confessor, the Dominican friar, Pedro Ibañez. It is the fifteenth letter in the first volume of the edition of Madrid; but it is not dated there. 18. Juan de Avila, commonly called the Apostle of Andalusia. 19. I.e. of the MS. See p. 337 [Transcriber's note: ch. xxxvi. § 15] of this translation. The Relations or Manifestations of Her Spiritual State Which St. Teresa Submitted to Her Confessors. The Relations. Relation 1. Sent to St. Peter of Alcantara in 1560 from the Monastery of the Incarnation, Avila. [1] 1. The method of prayer I observe at present is this: when I am in prayer, it is very rarely that I can use the understanding, because the soul becomes at once recollected, remains in repose, or falls into a trance, so that I cannot in any way have the use of the faculties and the senses,--so much so, that the hearing alone is left; but then it does not help me to understand anything.