scene at Toledo is the first manifestation of it.

This explains the difference of the "Life" such as we know it
from the first version or the "Relations" preceding it.
Whatever this writing was, it still belonged to the period of her
spiritual education, whereas the volume before us is the
first-fruit of her spiritual Mastership. The new light that had
come to her induced her confessors [25] to demand a detailed work
embodying everything she had learned from her heavenly
Teacher. [26] The treatise on Mystical theology contained in
Chapters X. to XXI., the investigation of Divine locutions,
Visions and Revelations in the concluding portion of the work
could have had no place in any previous writing. While her
experiences before she obtained the Gift of Wisdom influenced but
three persons (one of them being her father), a great many
profited by her increased knowledge. [27] The earlier writings
were but confidential communications to her confessors, and if
they became known to larger circles this was due to indiscretion.
But her "Life" was written from the beginning with a view to
publication. Allusions to this object may be found in various
places [28] as well as in the letter appended to the book, [29]
but the decisive utterances must be sought for elsewhere, namely
in the "Way of Perfection." This work was written immediately
after the "Life," while the Saint was as yet at the convent of
St. Joseph's. It was re-written later on and is now only known
in its final shape, but the first version, the original of which
is preserved at the Escurial and has been reproduced
photographically, leaves no doubt as to the intentions of
St. Teresa in writing her "Life." "I have written a few days ago
a certain Relation of my Life. But since it might happen that my