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The Interior Castle, by St. Teresa of Avila, [1921], at sacred-texts.com
TREATS OF THE GREAT IMPORTANCE OF PERSEVERANCE IN ORDER TO ENTER THE LAST MANSIONS, AND OF THE FIERCE WAR THE DEVIL WAGES AGAINST US. HOW ESSENTIAL IT IS TO TAKE THE RIGHT PATH FROM THE VERY COMMENCEMENT OF OUR JOURNEY. A METHOD OF ACTION WHICH HAS PROVED VERY EFFICACIOUS.
1. Souls in the second mansions. 2. Their state. 3. Their sufferings. 4. They cannot get rid of their imperfections. 5. How God calls these souls. 6. Perseverance is essential. 7. Temptations of the devil. 8. Delusion of earthly joys. 9. God alone to be loved. 10. Reasons for continuing the journey. 11. War fare of the devil. 12. Importance of choice of friends. 13. Valour required. 14. Presumption of expecting spiritual consolations at first. 15. In the Cross is strength. 16. Our falls should raise us higher. 17. Confidence and perseverance. 18. Recollection. 19. Why we must practise prayer. 20. Meditation kindles love.
1. Now let us consider which are the souls that enter the second mansions, and what they do there: I do not wish to enlarge on this subject, having already treated it very fully elsewhere, 1 for I could not avoid repeating myself, as my memory is very bad. If I could state my ideas in another form they would not weary you, for we never tire of reading books on this subject, numerous as they are.
2. In this part of the castle are found souls which. have begun to practise prayer; they realize the importance of their not remaining in the first mansions, yet often lack determination to quit their present condition by avoiding occasions of sin, which is a very perilous state to be in.
3. However, it is a great grace that they should sometimes make good their escape from the vipers and poisonous creatures around them and should understand the need of avoiding them. In some way these souls suffer a great deal more than those in the first mansions, although not in such danger, as they begin to understand their peril and there are great hopes of their entering farther into the castle. I say that they suffer a great deal more, for those in an earlier stage are like deaf-mutes and are not so distressed at being unable to speak, while the others, who can hear but cannot talk, find it much harder. At the same time, it is better not to be deaf, and a decided advantage to hear what is said to us.
4. These souls hear our Lord calling them, for as they approach nearer to where His Majesty dwells He proves a loving Neighbour, though they may still be engaged in the amusements and business, the pleasures and vanities of this world. While in this state we continually fall into sin and rise again, for the creatures amongst whom we dwell are so venomous, so vicious, and so dangerous, that it is almost impossible to avoid being tripped up by them. Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should
seek Him and enjoy His company, that in one way or another He never ceases calling us to Him. So sweet is His voice, that the poor soul is disconsolate at being unable to follow His bidding at once, and therefore, as I said, suffers more than if it could not hear Him.
5. I do not mean that divine communications and inspirations received in this mansion are the same as those I shall describe later on; God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways. Sometimes He calls souls by means of sickness or troubles, or by some truth He teaches them during prayer, for tepid as they may be in seeking Him, yet God holds them very dear.
6. Do not think lightly, sisters, of this first grace, nor be downcast if you have not responded immediately to Our Lord's voice, for His Majesty is willing to wait for us many a day and even many a year, especially when He sees perseverance and good desires in our hearts. Perseverance is the first essential; with this we are sure to profit greatly. However, the devils now fiercely assault the soul in a thousand different ways: it suffers more than ever, because formerly it was mute and deaf, or at least could hear very little, and offered but feeble resistance, like one who has almost lost all hope of victory.
7. Here, however, the understanding being more vigilant and the powers more on the alert, we cannot avoid hearing the fighting and cannonading around us. For now the devils set on us the reptiles, that is to say, thoughts about the world and its joys
which they picture as unending; they remind us of the high esteem men held us in, of our friends and relations; they tell us how the penances which souls in this mansion always begin to wish to perform would injure our health: in fine, the evil spirits place a thousand impediments in the way.
8. O Jesus! What turmoil the devils cause in the poor soul! How unhappy it feels, not knowing whether to go forward or to return to the first mansion! On the other hand, reason shows it the delusion of overrating worldly things, while faith teaches what alone can satisfy its cravings. Memory reminds the soul how all earthly joys end, recalling the death of those who lived at ease; how some died suddenly and were soon forgotten, how others, once so prosperous, are now buried beneath the ground and men pass by the graves where they lie, the prey of worms, 2 while the mind recalls many other such incidents.
9. The will inclines to love Our Lord and longs to make some return to Him Who is so amiable, and Who has given so many proofs of His love, especially by His constant presence with the soul, which this faithful Lover never quits, ever accompanying it and giving it life and being. The understanding
aids by showing that however many years life might last, no one could ever wish for a better friend than God; that the world is full of falsehood, and that the worldly pleasures pictured by the devil to the mind were but troubles and cares and annoyances in disguise.
10. Reason convinces the soul that as outside its interior castle are found neither peace nor security, it should cease to seek another home abroad, its own being full of riches that it can enjoy at will. Besides, it is not every one who, like itself, possesses all he needs within his own dwelling, and above all, such a Host, Who will give it all it can desire, unless, like the prodigal son, it chooses to go astray and feed with the swine. 3 Surely these arguments are strong enough to defeat the devil's wiles! But, O my God, how the force of worldly habits and the example of others who practise them ruin everything! Our faith is so dead that we trust less to its teaching than to what is visible, though, indeed, we see that worldly lives bring nothing but unhappiness. All this results from those venomous thoughts I described, which, unless we are very careful, will deform the soul as the sting of a viper poisons and swells the body.
11. When this happens, great care is evidently needed to cure it, and only God's signal mercy prevents its resulting in death. Indeed, the soul passes through severe trials at this time, especially when the devil perceives from a person's character and behaviour that she is likely to make very great
progress, for then all hell will league together to force her to turn back. O my Lord! what need there is here that, by Thy mercy, Thou shouldst prevent the soul from being deluded into forsaking the good begun! Enlighten it to see that its welfare consists in perseverance in the right way, and in the withdrawing from bad company.
12. It is of the utmost importance for the beginner to associate with those who lead a spiritual life, 4 and not only with those in the same mansion as herself, but with others who have travelled farther into the castle, who will aid her greatly and draw her to join them. The soul should firmly resolve never to submit to defeat, for if the devil sees it staunchly determined to lose life and comfort and all that he can offer, rather than return to the first mansion, he will the sooner leave it alone.
13. Let the Christian be valiant; let him not be like those who lay down to drink from the brook when they went to battle (I do not remember when). 5 Let him resolve to go forth to combat with the host of demons, and be convinced that there is no better weapon than the cross. I have already said, 6 yet it is of such importance that I repeat it here: let no one think on starting of the reward to be reaped: this would be a very ignoble way of commencing such a large and stately building. If built on sand it would soon fall down. 7 Souls
who acted thus would continually suffer from discouragement and temptations, for in these mansions no manna rains; 8 farther on, the soul is pleased with all that comes, because it desires nothing but what God wills.
14. What a farce it is! Here are we, with a thousand obstacles, drawbacks, and imperfections within ourselves, our virtues so newly born that they have scarcely the strength to act (and God grant that they exist at all!) yet we are not ashamed to expect sweetness in prayer and to complain of feeling dryness. 9
15. Do not act thus, sisters; embrace the cross your Spouse bore on His shoulders; know that your motto should be: 'Most happy she who suffers most if it be for Christ!' 10 All else should be looked upon as secondary: if our Lord give it you, render Him grateful thanks. You may imagine you would be resolute in enduring external trials if God gave you interior consolations: His Majesty knows best what is good for us; it is not for us to advise Him how to treat us, for He has the right to tell us that we know not what we ask. 11 Remember, it is of the greatest importance--the sole aim of one beginning to practise prayer should be to endure trials, and to resolve and strive to the utmost of her power to conform her own will to the will of
[paragraph continues] God. 12 Be certain that in this consists all the greatest perfection to be attained in the spiritual life, as I will explain later. She who practises this most perfectly will receive from God the highest reward and is the farthest advanced on the right road. Do not imagine that we have need of a cabalistic formula or any other occult or mysterious thing to attain it our whole welfare consists in doing the will of God. If we start with the false principle of wishing God to follow our will and to lead us in the way we think best, upon what firm foundation can this spiritual edifice rest?
16. Let us endeavour to do our best: beware of the poisonous reptiles--that is to say, the bad thoughts and aridities which are often permitted by God to assail and torment us so that we cannot repel them. Indeed, perchance we feel their sting! He allows this to teach us to be more on our guard in the future and to see whether we grieve much at offending Him. Therefore if you occasionally lapse into sin, do not lose heart and cease trying to advance, for God will draw good even out of our falls, like the merchant who sells theriac, who first takes poison, then the theriac, to prove the power of his elixir. 13 This combat would suffice to teach us to amend our habits if we realized our failings in no other way, and would show us the injury we receive from a life of dissipation. Can any evil be greater than that we find at home? What peace can we hope to find elsewhere, if we have none
within us? What friends or kindred can be so close and intimate as the powers of our soul, which, whether we will or no, must ever bear us company? These seem to wage war on us as if they knew the harm our vices had wrought them. 'Peace, peace be unto you,' my sisters, as our Lord said, and many a time proclaimed to His Apostles. 14 Believe me, if we neither possess nor strive to obtain this peace at home, we shall never find it abroad.
17. By the blood which our Lord shed for us, I implore those who have not yet begun to enter into themselves, to stop this warfare: I beg those already started in the right path, not to let the combat turn them back from it. Let them reflect that a relapse is worse than a fall, and see what ruin it would bring. They should confide in God's mercy, trusting nothing in themselves; then they will see how His Majesty will lead them from one mansion to another, and will set them in a place where these wild beasts can no more touch or annoy them, but will be entirely at their mercy and merely objects of ridicule. Then, even in this life, they will enjoy a far greater happiness than they are able even to desire.
18. As I said at the beginning of this work, I have explained elsewhere 15 how you should behave when the devil thus disturbs you. I also told you that the habit of recollection is not to be gained by force of arms, but with calmness, which will enable you to practise it for a longer space of time. 16
[paragraph continues] I will say no more now, except that I think it very helpful for those of you who are beginners to consult persons experienced in such matters, lest you imagine that you are injuring yourselves by leaving your prayer to perform any necessary duties. This is not the case; our Lord will direct such things to our profit, although we may have no one to counsel us. 17 The only remedy for having given up a habit of recollection is to recommence it, otherwise the soul will continue to lose it more and more every day, and God grant it may realize its danger.
19. You may think, that if it is so very injurious to desist, it would have been better never to have begun, and to have remained outside the castle. But, as I began by saying, and as God Himself declares: 'He that loves danger shall perish by it,' 18 and the door by which we must enter this castle is prayer. Remember, we must get to heaven, and it would be madness to think we could do so without sometimes retiring into our souls so as to know ourselves, or thinking of our failings and of what we owe to God, or frequently imploring His mercy. Our Lord also says, 'No man cometh to the Father but by Me' 19 (I am not sure whether this quotation is correct, but I think so), and, 'He that seeth Me seeth the Father also.' 20
20. If we never look up at Him and reflect on what we owe Him for having died for us, I do not understand how we can know Him, or perform
good deeds in His service. What value is there in faith without works? and what are they worth if they are not united to the merits of Jesus Christ, our only good? What would incite us to love our Lord unless we thought of Him? May He give us grace to understand how much we cost Him; that 'the servant is not above his lord' 21; that we must toil for Him if we would enjoy His glory; and prayer is a necessity to prevent us from constantly falling into temptation. 22
59:1 Life, ch. xi-xiii. Way of Perf. ch. xx.-xxix.
62:2 'How many, thinking to live long, have been deceived and unexpectedly have been snatched away! How often hast thou heard that such a one was slain by the sword; another drowned; another, falling from on high, broke his neck; this man died at the table; that other came to his death while he was at play. . . . Thus death is the end of all; and man's life passeth suddenly like a shadow' (Imitation, bk. 1. ch. xxiii. 7). The edition of the Imitation known to St. Teresa under the title of Contemptus Mundi was translated by Luis de Granada, printed at Seville in 1536, at Lisbon in 1542, and at Alcalá in 1548. See Life, ch. xxxix. 21, note.
63:3 St. Luke xv. 16: 'Et cupiebat implere ventrem suum de siliquis quas porci manducabant.'
64:4 Life, ch. vii. 33-37; xvi. 1 2; XXX. 6. Way of Perfection, ch. vi. 1; Vii. 4.
64:5 With Gedeon. Jud. vii. 5: 'Qui lingua lambuerint aquas, sicut solent canes lambere, separabis eos seorsum.'
64:6 Life, ch. xi 16.
64:7 St. Matt. vii. 26, 27: 'Qui ædificavit domum suam super arenam . . . p. 65 et fuit ruina illius magna.'
65:8 Ps. lxxvii. 24: 'Pluit illis manna ad manducandum.' Way of Perf. ch. x. 4.
65:9 Life, ch. xii. 5.
65:10 Way of Perf. ch. xvii. 6; xxiii. 1.
65:11 St. Matt. xx. 22: 'Nescitis quid petatis.'
66:12 Way of Perf. ch. xvi. 2. Found. ch. v. 2, 3. Life, ch. iv. II; xi. 20.
66:13 A drug greatly in vogue until recent times. It was composed of all the essences supposed to contain life-giving and life-preserving qualities of animals and plants.
67:14 St. Luke xxiv. 36. St. John xx. 19.
67:15 Life, ch. xi. and xix. 8. Way of Perfection, ch. xxiii. 3.
67:16 Way of Perf. ch. xix. 3.
68:17 Way of Perf. ch. xxiii. 3.
68:18 Ecclus. iii. 27: 'Qui amat periculum, in illo peribit.'
68:19 St. John xiv. 6: 'Nemo venit ad Patrem, nisi per Me.'
68:20 St. John xiv. 9. 'Qui videt me, videt et Patrem.'
69:21 St. Matt. x. 24: 'Nec servus super dominum suum.'
69:22 St. Matt. xxvi. 41: 'Orate ut non intretis in tentationem.'