The Interior Castle

IN this new edition the wording has been revised and condensed, chiefly with a view to rendering the translation more pregnant. Only one passage (VI. Mansion, ch. v. r 3) has been substantially changed, in conformity with an explanation received from a high authority. It is admittedly a very difficult passage which appears to have been misunderstood by nearly all translators; but it is gratifying to notice that the new French translation by the Carmelite nuns of Anderlecht agrees with our interpretation. The editor is under an obligation to that translation for several interesting facts embodied in the Introduction and in the notes to the text. B. Z. WINCANTON December 25, 1911

INTERIOR CASTLE OR THE MANSIONS The Benedictines of Stanbrook desire to express their gratitude to the very Rev. Benedict Zimmerman for having kindly revised the translation of the Interior Castle' and also for the Introduction, Notes, and Index which he has added to the book. INTRODUCTION

SAINT TERESA began to write the Interior Castle on June 2, 1577, Trinity Sunday, and completed it on the eve of St. Andrew, November 29, of the same year. But there was a long interruption of five months, so that the actual time spent in the composition of this work was reduced to about four weeks - a fortnight for the first, and another fortnight for the second half of the book. The rapidity with which it was written is easily explained by the fact that the Saint had conceived its plan some time previously. On January 17, 1577, she had written to her brother, Don Lorenzo de Cepeda, at Avila: I have asked the bishop - Don Alvaro Mendoza - for my book (the Life) because I shall perhaps complete it by adding those new favours our Lord has lately granted me. With these one may even compose a new work of considerable size, provided God grants me the grace of explaining myself; otherwise the loss will be of small account.' She never asked for permission to write anything, but waited until she received a command from her superiors, which, in this case, came from Father Jerome Gracian, superior of the Discalced J. Carmelites of the Provinces of Andalusia and Castille, and from Don Alonso Velasquez, canon of Toledo, afterwards bishop of Osma. The Saint was not in good health at the time; she repeatedly complains of noises in the head and other infirmities, but, worst of all, she was weighed down by troubles and anxieties resulting from the action of the superiors of the Order and of the Papal Nuncio against the nuns and friars of the Reform. Matters became even more serious when, in October, the nuns of the Incarnation of Avila proceeded to the election of a new prioress. Notwithstanding the prohibition of the provincial, fifty-five electors recorded their votes in favour of the Saint and were immediately declared excommunicated. The whole work of the Reform seemed on the brink of ruin, the Saint, as well as all her friends, was in disgrace, subject to obloquy and ill-treatment.

No trace of these trials is to be found in the Interior Castle. Saint Teresa possessed the power of concentration of thought in a marvellous degree. The early mornings and late evenings were devoted to the composition of the book, while the rest of the day was taken up by the affairs of the Order. Mother Mary of the Nativity, a member of the community of Toledo, where the book was begun, declared afterwards, that she often saw her writing, generally after Holy Communion, her face resplendent, with such rapidity and so absorbed in her occupation that she seemed undisturbed by, and in fact quite unconscious of, any noise that was made. Mother Mariana of the Angels reports having heard from the same witness, that entering her cell one day to deliver a message, the holy Mother was just beginning a new sheet of her book. While taking off her spectacles to listen to the message she was seized by a trance in which she remained for several hours. The nun, terrified at this, did not stir, but kept her eyes steadily on the Saint. When she came to, it was seen that the paper, previously blank, was covered with writing. Noticing that her visitor had discovered it, Saint Teresa put the paper quietly in the box. Another nun, Mary of St. Francis, left the following declaration: I know that our holy Mother wrote four books, the Life, the Way of Perfection, the Foundations, and the Mansions, which I have seen her writing. Once, while she was composing the last-named work, I entered to deliver a message, and found her so absorbed that she did not notice me; her face seemed quite illuminated and most beautiful. After having listened to me she said: "Sit down, my child, and let me write what our Lord has told me ere I forget it," and she went on writing with great rapidity and without stopping.'

Mary of St. Joseph says she heard from Mary of the Nativity that Father Jerome Gracian commanded the Saint to write the Mansions; she, however, begged to be excused, because so many books having been written by holy and learned men, there remained nothing for a woman to write. At length she yielded under obedience. This nun (Mary of the Nativity) was frequently in the Saint's cell while she was writing and she noticed her resplendent face and the almost preternatural velocity with which her hand travelled over the paper.

Writing to Mother Mary of St. Joseph, Prioress of Seville, November 8, 1581, St. Teresa gives her a message for Father Rodrigo Alvarez, S. J.: Our Father (Jerome Gracian, then provincial) tells me that he has handed you a book written by me, which perhaps you do not feel inclined to read yourself. Kindly read to Father Rodrigo Alvarez, at his next visit, the last Mansion, but under the seal of confession, as he asks this in his superior wisdom. This is only for you two. Tell him that the person he knows has arrived at this Mansion and enjoys the peace there described; that she is entirely at rest, and that some grave theologians have assured her that she is on a safe road. In case you could not read these pages to him do not send him the book, for it might lead to unpleasantness. Until I have his answer on this matter I will not write to him. Give him my compliments.'

At the end of the original manuscript, before the epilogue (marked with Ihs.) there is a notice in Father Alvarez' hand-writing to this effect: The Mother Prioress of the convent of Seville has read to me this seventh Mansion, whither a soul may arrive in the present life. Let all the saints praise the infinite goodness of God, Who communicates Himself to His creatures so that they truly seek His glory and the salvation of their neighbour. What I feel and judge of this matter is, that everything that has been read to me is conformable to Catholic truth and in accordance with Holy Scripture and the teaching of the Saints. Whosoever has read the doctrine of the Saints, such as the books of St. Gertrude, St. Catharine of Siena, or St. Bridget of Sweden, and other saints and spiritual writers, will clearly understand that the spirit of Mother Tireza (sic) of Jesus is true, since it leads to the same effects as are to be found in the saints; and because this is in truth my judgment and opinion, I have hereunto set my name, this, the 22nd day of February, 1582. P. Rodrigo Alvarez.'

The work was copied, probably under the supervision of the Saint, who introduced many changes; when completed the original was handed to Father Jerome Gracian and to the Dominican, Fray Diego de Yanguas, for approval. Both, particularly the former, made numerous corrections, which Fuente, not without reason, calls impertinent, scratching out whole sentences and adding others. The book thus revised must have enjoyed a certain celebrity, though not to the same extent as the Life, to which St. Teresa herself preferred it. Scarcely a week after its completion she wrote to Father Salazar, S.J.: If Señor Carillo [Salazar himself] came, the person in question [the Saint] thinks he would find another jewel which in her opinion is superior to the former [the Life]. This one reflects nothing foreign to itself, but is resplendent in its own beauty. It is enriched with more delicate enamels than the former, the workmanship, too, is more perfect. For, as the person in question says, the jeweller was less experienced when he fashioned the previous one. Moreover, the gold of the new one is of better quality than that of the former, though the precious stones are not so well set. It has been done, as might be expected, according to the designs of the Jeweller Himself.' Later on she wrote to Father Jerome Gracian: The book I have written since seems to me superior [to the Life]; at least I had more experience when I wrote it.'

One day, speaking with Mother Mary of Jesus on spiritual matters, she said that our Lord had communicated so much to her since she had reached what she described in the seventh Mansion, - the spiritual Marriage, - that she did not consider it possible to advance further in this life, in the way of prayer, nor even to wish to do so.

The book was eagerly read by those who were able to obtain copies. At the archiepiscopal Seminary at Salamanca it was read publicly after dinner; the students, contrary to custom, sacrificing the recreation rather than miss so edifying an instruction. The result was that several entered the religious life, one becoming a Franciscan, two others, who had already taken their degrees, joining the Discalced Carmelites. We also know of a lady who became a Poor Clare through reading the Interior Castle. The process of Beatification contains the following evidence of Don Francisco de Mora, architect to Philip III: The same prioress (of aconvent of Dominican nuns) being concerned about my salvation gave me a book in manuscript, called The Mansions, by Mother Teresa, hoping I should derive some benefit from it. I fear this was not the case, but it made me acquainted with Teresa of Jesus, the foundress of the Discalced Carmelite nuns, of whom I had not yet heard, but for whom I now felt devotion.' In August 1586 it was decided to print Saint Teresa's works, the Augustinian Fray Luis de Leon being selected as editor, as he was unconcerned in the quarrels raging round the Reform. Accordingly, the manuscript of the Interior Castle was handed to him. On the first leaf he wrote the following note:

'Many passages of this book written by the holy Mother have been scored through, other words being substituted or notes being added in the margin. Most of these corrections are badly done, the original text being much better. It will be noticed that the holy Mother's sentences are superior and agree with the context, which is not the case with the corrections. These improvements and glosses may therefore be dispensed with. Having myself read and considered everything with great care, it appears to me that the reader, too, should have before him the words of the author who knew best what to say; for this reason I have left out the additions, and have restored what has been changed, excepting only a few corrections made by the writer herself. I beg of the reader that he would in charity reverence the words and even the letters traced by so holy a hand, and strive to understand what has been written. He will then see that there was no need for corrections; should he fail to understand her, let him believe that the writer knew what she said, and that her words cannot be tampered with if they are not to lose their meaning; otherwise what was to the point will seem out of place. This is how books become corrupted, useless, and are finally lost.'

When Luis de Leon undertook the editing of St. Teresa's writings he received a long letter from Don Diego de Yepes, afterwards Bishop of Tarazona, a former friend and confessor of the Saint, in which he records his personal recollections. I shall only insert here what he says about the Interior Castle:

'This holy Mother desired to see the beauty of a soul in the state of grace, a thing greatly to be coveted both for the sake of seeing and of possessing it. While this desire lasted, she was commanded to write a treatise on prayer, of which she had much personal experience. On the eve of the Blessed Trinity, while considering what subject to choose for this treatise, God, Who disposes everything in due season, fulfilled her wish and furnished a suitable subject. He showed her a most beautiful globe of crystal, in the shape of a castle, with seven rooms, the seventh, situated in the centre, being occupied by the King of glory, resplendent with the most exquisite brilliancy, which shone through and adorned the remaining rooms. The nearer these lay to the centre, the more did they partake of that wondrous light. It did not, however, penetrate beyond the crystal, for everything round about was a mass of darkness and impurity, full of toads and vipers and other venomous animals.

She was still admiring this beauty which, by the grace of God dwells in the soul, when, to! the light suddenly disappeared, and the crystal, wherein the King of glory was still residing, became opaque and as dark as coal, emitting an intolerable odour; the venomous animals, formerly held in check outside, obtained admittance into the castle. The holy Mother wished that every one should behold this vision, for she thought that no one having seen the beauty and splendour of grace, which is forfeited by sin and replaced by such repulsive misery, would ever dare to offend God. 'She told me this vision on the same day, for in this as well as in other things she was so communicative that on the following morning she said to me: "How I forgot myself yesterday! I cannot think how it could have happened. Those high aspirations of mine, and the affection I have for you must have caused me to go beyond all reasonable limits. God grant I may have derived some profit therefrom." I promised her to say nothing about it during her lifetime, but since her death I should like to make it known to all men. From this vision she learnt four important matters.

'First, she came to understand this axiom, which in this form she had never heard of in her life, that God is present in all things by His essence, presence, and power. As she was deeply humble and submissive and obedient to the doctrine of the Church and the teaching of the learned ministers of God, she never rested until her revelations had been approved of by her superiors and by theologians, and were shown to be conformable to Holy Scripture. She went so far as to say that if all the angels of heaven said one thing, and her superiors another, though she could not doubt that the former were true angels, yet she would hold what was told her by her superiors, because faith comes through these and there remains no room for deceit, whereas revelations coming from angels might be illusionary.

'With such regard for obedience, she asked me one day at Toledo - probably at the time when she saw the vision of the Castle - whether it was true that God was in all things by His power, presence, and essence, to which I replied in the affirmative, explaining it as best I could on the authority of St. Paul, particularly where he says "the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us," Laying stress on these words, "shall be revealed in us," she was so overjoyed that I was quite astonished. Though in a way it seemed to me a kind of curiosity, I could not help thinking there was some mystery about it, for she said: "This is the very thing." 'Secondly, she was greatly surprised at the malice of sin, since, notwithstanding the presence of God in these various ways, it prevents the soul from partaking of that powerful light.

'Thirdly, she derived such humility and self-knowledge from this vision, that from that moment she never thought of herself in all the good she was doing; for she learnt that all the beauty of the soul emanates from that resplendent light, and that the powers of the soul and of the body are enlivened and strengthened by the Power established in the centre, whence comes all our good, so that we have but a small share in our good works. All the good she did, she from this moment referred to God as its principal author. 'Fourthly, she derived from it the subject of the book she was ordered to write on prayer, comparing the seven rooms of the Castle with as many degrees of prayer, whereby we enter within ourselves and draw nearer to God. So that, penetrating to the depths of our soul and gaining perfect self-knowledge, we reach the seventh room where God Himself dwells, with Whom we become united by as perfect a union as is possible in the present life, being made partakers of His light and love.

'I will say no more of this vision and the Mansions, because your Reverence must by now have seen this admirable book, and must know with what accuracy, with what majestic doctrine, with what lucid examples she describes the progress of the soul from the gate to the very centre. It is clearly seen in this treatise how she communicated with our Lord, and how His Majesty vouchsafed to place her in the centre and to unite her with Himself, as she puts it, by the bonds of marriage and an inseparable union.' After the publication of the Interior Castle, in 1588 at Salamanca, it became not only more widely known, but also more and more appreciated. Francis Suarez, the great theologian of the Society of Jesus, says in his deposition in the process of Beatification that he had read some of St. Teresa's works, particularly the Mansions, which contain an absolutely safe doctrine and give proof of a wonderful spirit of prayer and contemplation. Thomas Hurtado, professor of theology at Seville, speaks as follows:

As often as I read the books of the holy Mother, I admire the wonderful manner in which God instructed her in mystical theology for the sake of souls giving themselves truly to familiar intercourse with His divine Majesty. But where I most regret my inability of expressing in fitting terms my sentiments towards this excellent teacher is when I look at, and refresh myself in that Castle with its seven rooms; for there is seen the effect of infused knowledge such as St. Denis received from St. Hierotheus and both from St. Paul, and which has been committed to writing in the famous book of Mystical Theology. Hence comes, as from a fountain-head, notwithstanding the obscurity (to our manner of thinking) of its language, the doctrine of the great masters of the spiritual life such as Hugh of St. Victor, St. Bernard, Ruysbroek, Tauler, Gerson, and many others whom I pass by.

'Nevertheless, I will boldly say that no one has given us water more limpid from that Apostolical and Areopagitical well than the holy Mother Teresa, who, in her books, but chiefly in the Mansions, has cleared up in simple language the most difficult questions of this divine theology, and has brought forth light from darkness, as it is written: (He) commanded light to shine out of darkness.' Who has ever been able to show as clearly as our Saint how God takes possession of the soul, how He unites Himself with its substance, whence comes to the intellect the light of faith, to the will the ardour of love, and to the senses the jubilation over His works? No one has ever turned theory into practice in a more convincing or more catholic manner. The most profound secrets of this supernatural wisdom are here treated with such ease, so amiably, so delightfully, they are illustrated by such nice and homely examples, that instead of awe-inspiring obscurity, we find lovely flowers and the sweetness of love, through which, as through an avenue, the soul passes onwards. When God made known His exalted doctrine to St. Dionysius and other mystical writers, He made use of their own language and pen. But St. Teresa in the Mansions is like the light of dawn whose rays are not intercepted by the clouds of this world; like a soft rain from above, whereby the soul grows and profits by its communications with God. Until the teaching of this great door became known it seemed as though God were inaccessible, being surrounded by darkness, through which Moses and some other persons had to pass when approaching Him; but they neither explained the manner nor showed the way whereby they came to the enjoyment of the sweetness of the Spouse. Now, however, this way is clear and patent to all, having been pointed out in the Mansions, in language so straight and so methodical, and no longer such as could not be understood, or required further explanation. In my opinion this holy writer derived not only the substance of her teaching from infused knowledge, but even the words with which she explains it.'

Likewise Don Alvaro de Villegas, canon of Toledo, expressed his opinion that the Way of Perfection and the Interior Castle contain heavenly doctrine.' The weight of the subject-matter, the propriety of the comparisons, the force of the expressions, the consistency of the teaching, the sweetness of her well-chosen, vivid words, the clearness of the arguments, all this proves that she was guided by her heavenly Spouse, in Whom are hidden the treasures of the wisdom of God; and that the Holy Ghost, Who more than once was seen resting on her head like a dove, was dilating these works. Villegas does not believe that any one could read them, as such books ought to be read, without becoming himself a master of the spiritual life. For they are like heavenly dew, rendering the soul fruitful in the matter of prayer.

It would be a mistake to consider the Interior Castle a complete treatise of mystical theology. Like St. Teresa's other works, it is intensely personal: she describes the road by which she has been led, being well aware that others may be led in a different way. In the heavenly Father's house there are many mansions, not only seven, and many paths lead to them. What gives the work such high value is, that it is the result of a most searching inquiry into the various phases whereby a soul is gradually transformed into the likeness of God Himself. Here St. Teresa is always at her best. She takes nothing for granted, even her own personal experiences are admitted only after having been fully investigated and found to be consistent one with the other, and conformable to the teaching of the Church and the words of Holy Scripture.

Mystical theology is generally divided into three parts, respectively called the purgative, the illuminative, and the unitive life. In the first, man is cleansed from sin and habitual imperfection by the use of the sacraments and by voluntary mortification of the passions. The mind is purified by sedulous meditation on the last end and on the Life and Passion of Christ, which must ever be the great model of the Christian. This first portion of the way to heaven can be covered by the help of the ordinary means of grace, without any direct and extraordinary intervention of divine power. The second part differs in many ways from the first. It comprises the passive purification of the soul and the passive enlightenment of the mind. By sending it keen interior and exterior trials and sufferings, God completes the cleansing of the soul in a manner far surpassing any voluntary effort of man. By raising it to the stage of contemplation He gives it fresh light on the mysteries of our Redemption. The mind is then no longer compelled to strain the memory, the reason, and the will, in order to dwell upon the great truths of religion and to derive some personal benefit therefrom, for these truths are now more or less permanently before it and fill it with holy thoughts, sometimes giving it consolation in trouble, at other times striking a warning note against imperfection. Again, the subtraction of sensible consolation, and the interior aridity arising therefrom, leave a terrible blank in the soul, showing it that, without God's help, it is mere nothingness. This apparent estrangement from God is the keenest trial that can befall a soul, but also the most powerful means of cleansing it from the least, the most subtle imperfections.

Emerging from this state of probation, the soul enters upon the third stage, in which, though perhaps in the midst of severe suffering and sharp persecution, it knows itself to be a chosen child of God, to Whom it is united by perfect conformity of the will. Such phenomena as revelations, visions, locutions, and even more wonderful manifestations, like the wound of love, spiritual betrothal and nuptials, are incidental rather than essential to the second and third stages. Some great contemplatives have never experienced anything of the kind, while, on the other hand, some of these occurrences may sometimes have been merely the work of an exuberant imagination, or even the result of diabolical illusion. They should therefore never be wished for, or cherished, but rather shunned and ignored, in as far as that is possible. If they are real and come from God, they will do their work without the co-operation of the soul. The danger of self-deception is so great that a person labouring under such phenomena should offer every resistance, and the spiritual director should exercise the utmost vigilance. St. Teresa is very eloquent on this point, and undeceived many would-be contemplatives, while her disciple, St. John of the Cross, is even more thorough-going in the deprecation of spiritual favours. Among the numerous marks whereby the trained theologian may discriminate between real and imaginary phenomena, there is one about which Saint Teresa speaks with wonderful clearness. If they proceed from hysteria the imagination alone is active and the higher powers of the soul are torpid; if, however, they come from God, the intellect and the will are so intensely active, that the lower powers and even the body lose all strength for the time being.

It will be noticed that the first two Mansions belong to the purgative life, the third and fourth to the illuminative, and the remaining three to the unitive life. Compared with similar works, the treatment of the first stage must be called meagre. True, in her Life and in the Way of Perfection St. Teresa has dealt with this subject somewhat more fully. Indeed, the last-named work was designed as a treatise on Christian Ascetics, dealing with the purgation of the soul by mortification and the enlightenment of the mind by meditation. There, too, appears the first idea of the Mansions, and Fuente remarks that the passage in question may be taken for the parting of the ways between the two works. However, this is not the only, nor, indeed, the chief reason why St. Teresa is so reticent about the preliminary stage of the contemplative life. The fact is that she herself did not pass through these experiences. By God's grace she was preserved from childhood from grievous sin and gross imperfection. Though she never grows tired of bewailing her faults and unfaithfulness, these avowals must be taken cum grano salis. While yet a child, she sometimes gave way to vanity in dress and wasted her time in reading romances. As a young religious, she was sought after by friends and relatives who took pleasure in her attractive conversation. This proved further loss of time and caused distractions. Owing to acute suffering, she for some years left off the practice of mental prayer, though she faithfully performed all her religious obligations, as far as her weak state of health allowed. This is all. The war of the flesh against the spirit, the insubordination of the lower parts of nature, the fickleness of the will, which so often thwart the most noble aspirations of a soul, were unknown to her. Under these circumstances, we cannot be surprised to find her entering upon the journey towards God at a point which in many cases marks but the closing stage.

As to the remaining parts of this book, it will be seen from the parallel passages that they cover much the same ground as her Life and the Relations. With her singular gift of introspection and analysis, the Saint studied her own case from every point of view, so as to make sure that her extraordinary experiences were due to no illusion, and offered no obstacle to the safety of her soul. Although the Interior Castle contains little that we do not already know from her other works, it is superior to them by reason of its logical order and the masterly treatment of the most recondite matters of mystical theology. While ostensibly dealing with general facts, St. Teresa in reality records her personal experiences. How definite these were, how little room there remained for the freaks of the imagination, will appear from the fact that she nearly always repeats the very words she had used in her Life and in the other reports of her interior progress, although she did not have these writings before her eyes, nor had she ever seen them since they first left her hands. Every one of her experiences must have produced a profound impression to be remembered so minutely after an interval of years.

There is that in the Interior Castle which reminds one of Dante's Paradiso. In the one and the other, the soul, purified from earthly dross, is gradually being invested with new and glorious qualities, and is being led through regions unknown until it arrives at the very threshold of the throne of God. Not even the boldest imagination could have designed so wonderful a picture of a soul adorned with graces at once so varied and so true. In one case we know, the poet has drawn abundantly from the treasury of the Angelical Doctor, putting in verse the conclusions of the scholastic theologian. In the other case we can follow, chapter by chapter, the influence of the teaching of St. Thomas Aquinas. St. Teresa had never studied it herself, but her directors and confessors were deeply versed in it and solved her doubts and perplexities on the lines of the greatest of the school men. The Interior Castle might almost be considered a practical illustration of certain parts of the Summa theologica, as it describes the progress of the soul through every stage of perfection. When we have reached the second chapter of the seventh Mansion, there remains but one thing: the Beatific Vision, and this is reserved for the next life.

After the publication of the Interior Castle by Luis de Leon, the manuscript came into the possession of Father Jerome Gracian, who, after having made a copy of it which is still extant, presented the original, on the occasion of a visit to the convent of Seville, to Don Pedro Cereso Pardo, a great friend of the Saint, and a benefactor to the convent. When his only daughter took the habit there, the precious manuscript was part of her dowry. Doña Juana de Mendoza, Duchess of Beguiar, a novice in the same convent, had it bound in silver and precious stones. It is still there, and the present writer had the privilege of seeing it. It comprises a hundred and thirteen leaves in folio, but originally there must have been some more leaves which at a later period were torn out. These, it is presumed, contained the headings of the chapters. Unlike the Life and the Foundations, the text of the Castle is divided only by figures, without indication of the contents of each chapter, but the arguments which have come down to us are so entirely similar to those of the two works named, that it is impossible to consider them otherwise than the genuine work of the author. In the present translation they have been inserted in their proper places.

On the occasion of the ter-centenary of Saint Teresa's death, a photo-lithographic edition of the original was published under the direction of Cardinal Lluch, Carmelite of the old observance, Archbishop of Seville: El Castillo Ynterior ó Tratado de las Moradas, escrito por Sta. Teresa de Jesús. Litografia de Juan Moyano (Seville) 1882.

The present translation, the third in English, has been made directly from this autograph edition. It has been thought advisable that, as far as the genius of the language allows it, the wording of the author should be strictly adhered to, and that not even a shade of her expression should be sacrificed. For Teresa is not only a saint whose every word is telling, but she is a classic in her own language who knows how to give expression to her deepest thoughts. Having compared word for word the translation with the original, I am in a position to affirm that this programme has been faithfully carried out. For the foot-notes - with few exceptions - as well as for the Index, I am responsible. It seemed to me important to point out all the parallel passages from the various works of the Saint. Only by this means can it be seen how consistent Saint Teresa is in all her writings. It would have been easy to multiply quotations from the works of other writers on mystical theology. Thus, the influence of the Imitation of Christ and of the Life of our Lord by Ludolphus the Carthusian can be distinctly traced in the Interior Castle. Both these works, as well as some Spanish books, were held in such esteem by St. Teresa, that she ordered the prioress of each convent to keep them at the disposal of the nuns. As there is a limit to footnotes, I have contented myself with such references as seemed to me conducive to the elucidation of the doctrine laid down in this treatise.

In conclusion I venture to express the hope that this new translation will be found helpful by those who feel called to a higher life. BENEDICT ZIMMERMAN, Prior, O.C.D. ST. LUKE'S PRIORY, WINCANTON, SOMERSET. July, 1, 1905, and December 25, 1911.

OR THE MANSIONS BY ST. TERESA IHS THIS TREATISE, STYLED THE INTERIOR CASTLE, WAS WRITTEN BY TERESA OF JESUS, NUN OF OUR LADY OF CARMEL, FOR HER SISTERS AND DAUGHTERS, THE DISCALCED CARMELITE NUNS. RARELY has obedience laid upon me so difficult a task as this of writing about prayer; for one reason, because I do not feel that God has given me either the power or the desire for it, besides which, during the last three months I have suffered from noises and a great weakness in my head that have made it painful for me to write even on necessary business.

However, as I know the power obedience has of making things easy which seem impossible, my will submits with a good grace, although nature seems greatly distressed, for God has not given me such strength as to bear, without repugnance, the constant struggle against illness while performing many different duties. May He, Who has helped me in other more difficult matters, aid me with His grace in this, for I trust in His mercy. I think I have but little to say that has not already been put forth in my other works written under obedience; in fact, I fear this will be but repetition of them. I am like a parrot which has learnt to talk; only knowing what it has been taught or has heard, it repeats the same thing over and over again. If God wishes me to write anything new, He will teach it me, or bring back to my memory what I have said elsewhere. I should be content even with this, for as I am very forgetful, I should be glad to be able to recall some of the matters about which people say I have spoken well, lest they should be altogether lost. If our Lord will not even grant me this, still, if I weary my brains and increase my headache by striving to obey, I shall gain in merit, though my words should be useless to any one. So I begin this work on the Feast of the Blessed Trinity in the year 1577, in the Convent of St. Joseph of Carmel at Toledo, where I am living, and I submit all my writings to the judgment of those learned men by whose commands I undertake them. That it will be the fault of ignorance, not malice, if I say anything contrary to the doctrine of the Holy Roman Catholic Church, may be held as certain. By God's goodness I am, and always shall be, faithful to the Church, as I have been in the past. May He be for ever blessed and glorified. Amen.

He who bids me write this, tells me that the nuns of these convents of our Lady of Carmel need some one to solve their difficulties about prayer: he thinks that women understand one another's language best and that my sisters' affection for me would make them pay special attention to my words, therefore it is important for me to explain the subject clearly to them. Thus I am writing only to my sisters; the idea that any one else could benefit by what I say would be absurd. Our Lord will be doing me a great favour if He enables me to help but one of the nuns to praise Him a little better; His Majesty knows well that I have no other aim. If anything is to the point, they will understand that it does not originate from me and there is no reason to attribute it to me, as with my scant understanding and skill I could write nothing of the sort, unless God, in His mercy, enabled me to do so.

THIS CHAPTER TREATS OF THE BEAUTY AND DIGNITY OF OUR SOULS AND MAKES A COMPARISON TO EXPLAIN THIS. THE ADVANTAGE OF KNOWING AND UNDERSTANDING THIS AND THE FAVOURS GOD GRANTS TO US IS SHOWN, AND HOW PRAYER IS THE GATE OF THE SPIRITUAL CASTLE. 1. Plan of this book. 2. The Interior Castle. 3. Our curable self ignorance. 4. God dwells in the centre of the soul. 5. Why all souls do not receive certain favours. 6. Reasons for speaking of these favours. 7. The entrance of the Castle. 8. Entering into oneself. 9. Prayer. 10. Those who dwell in the first mansion. 11. Entering. 12. Difficulties of the subject. 1. WHILE I was begging our Lord to-day to speak for me, since I knew not what to say nor how to commence this work which obedience has laid upon me, an idea occurred to me which I will explain, and which will serve as a foundation for that I am about to write.

2. I thought of the soul as resembling a castle, formed of a single diamond or a very transparent crystal, and containing many rooms, just as in heaven there are many mansions. If we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells us, He takes His delight. What, do you imagine, must that dwelling be in which a King so mighty, so wise, and so pure, containing in Himself all good, can delight to rest? Nothing can be compared to the great beauty and capabilities of a soul; however keen our intellects may be, they are as unable to comprehend them as to comprehend God, for, as He has told us, He created us in His own image and likeness.

3. As this is so, we need not tire ourselves by trying to realize all the beauty of this castle, although, being His creature, there is all the difference between the soul and God that there is between the creature and the Creator; the fact that it is made in God's image teaches us how great are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault, we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters, if, when a man was questioned about his name, or country, or parents, he could not answer? Stupid as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that we possess bodies, and only to realize vaguely that we have souls, because people say so and it is a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, Who dwells within them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer walls of the castle.

4. Let us imagine, as I said, that there are many rooms in this castle, of which some are above, some below, others at the side; in the centre, in the very midst of them all, is the principal chamber in which God and the soul hold their most secret intercourse. Think over this comparison very carefully; God grant it may enlighten you about the different kinds of graces He is pleased to bestow upon the soul. No one can know all about them, much less a person so ignorant as I am. The knowledge that such things are possible will console you greatly should our Lord ever grant you any of these favours; people themselves deprived of them can then at least praise Him for His great goodness in bestowing them on others. The thought of heaven and the happiness of the saints does us no harm, but cheers and urges us to win this joy for ourselves, nor will it injure us to know that during this exile God can communicate Himself to us loathsome worms; it will rather make us love Him for such immense goodness and infinite mercy.

5. I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one's neighbour, for why should we not feel glad at a brother's receiving divine favours which do not deprive us of our own share? Should we not rather rejoice at His Majesty's thus manifesting His greatness wherever He chooses? Sometimes our Lord acts thus solely for the sake of showing His power, as He declared when the Apostles questioned whether the blind man whom He cured had been suffering for his own or his parents' sins. God does not bestow these favours on certain souls because they are more holy than others who do not receive them, but to manifest His greatness, as in the case of St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures.

6. People may say such things appear impossible and it is best not to scandalize the weak in faith by speaking about them. But it is better that the latter should disbelieve us, than that we should desist from enlightening souls which receive these graces, that they may rejoice and may endeavour to love God better for His favours, seeing He is so mighty and so great. There is no danger here of shocking those for whom I write by treating of such matters, for they know and believe that God gives even greater proofs of His love. I am certain that if any one of you doubts the truth of this, God will never allow her to learn it by experience, for He desires that no limits should be set to His work: therefore, never discredit them because you are not thus led yourselves.

7. Now let us return to our beautiful and charming castle and discover how to enter it. This appears incongruous: if this castle is the soul, clearly no one can have to enter it, for it is the person himself: one might as well tell some one to go into a room he is already in! There are, however, very different ways of being in this castle; many souls live in the courtyard of the building where the sentinels stand, neither caring to enter farther, nor to know who dwells in that most delightful place, what is in it and what rooms it contains.

8. Certain books on prayer that you have read advise the soul to enter into itself, and this is what I mean. I was recently told by a great theologian that souls without prayer are like bodies, palsied and lame, having hands and feet they cannot use. Just so, there are souls so infirm and accustomed to think of nothing but earthly matters, that there seems no cure for them. It appears impossible for them to retire into their own hearts; accustomed as they are to be with the reptiles and other creatures which live outside the castle, they have come at last to imitate their habits. Though these souls are by their nature so richly endowed, capable of communion even with God Himself, yet their case seems hopeless. Unless they endeavour to understand and remedy their most miserable plight, their minds will become, as it were, bereft of movement, just as Lot's wife became a pillar of salt for looking backwards in disobedience to God's command.

9. As far as I can understand, the gate by which to enter this castle is prayer and meditation. I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what he is who ventures to speak to God, although his lips may utter many words, I do not call it prayer. Sometimes, indeed, one may pray devoutly without making all these considerations through having practised them at other times. The custom of speaking to God Almighty as freely as with a slave - caring nothing whether the words are suitable or not, but simply saying the first thing that comes to mind from being learnt by rote by frequent repetition - cannot be called prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual matters is a good preservative against such evil ways.

10. Let us speak no more of these crippled souls, who are in a most miserable and dangerous state, unless our Lord bid them rise, as He did the palsied man who had waited more than thirty years at the pool of Bethsaida. We will now think of the others who at last enter the precincts of the castle; they are still very worldly, yet have some desire to do right, and at times, though rarely, commend themselves to God's care. They think about their souls every now and then; although very busy, they pray a few times a month, with minds generally filled with a thousand other matters, for where their treasure is, there is their heart also. Still, occasionally they cast aside these cares; it is a great boon for them to realize to some extent the state of their souls, and to see that they will never reach the gate by the road they are following. 11. At length they enter the first rooms in the basement of the castle, accompanied by numerous reptiles which disturb their peace, and prevent their seeing the beauty of the building; still, it is a great gain that these persons should have found their way in at all.

12. You may think, my daughters, that all this does not concern you, because, by God's grace, you are farther advanced; still, you must be patient with me, for I can explain myself on some spiritual matters concerning prayer in no other way. May our Lord enable me to speak to the point; the subject is most difficult to understand without personal experience of such graces. Any one who has received them will know how impossible it is to avoid touching on subjects which, by the mercy of God, will never apply to us.

DESCRIBES THE HIDEOUS APPEARANCE OF A SOUL IN MORTAL SIN AS REVEALED BY GOD TO SOME ONE: OFFERS A FEW REMARKS ON SELF-KNOWLEDGE: THIS CHAPTER IS USEFUL AS IT CONTAINS SOME POINTS REQUIRING ATTENTION. AN EXPLANATION OF THE MANSIONS. 1. Effects of mortal sin. 2. It prevents the soul's gaining merit. 3. The soul compared to a tree. 4. Disorder of the soul in mortal sin. 5. Vision of a sinful soul. 6. Profit of realizing these lessons. 7. Prayer. 8. Beauty of the Castle. 9. Self-knowledge 10. Gained by meditating on the divine perfections. 11. Advantages of such meditation. 12. Christ should be our model. 13. The devil entraps beginners. 14. Our strength must come from God. 15. Sin blinds the soul. 16. Worldliness. 17. The world in the cloister. 18. Assaults of the devil. 19. Examples of the devil's arts. 20. Perfection consists in charity. 21. Indiscreet zeal. 22. Danger of detraction.

1. BEFORE going farther, I wish you to consider the state to which mortal sin brings this magnificent and beautiful castle, this pearl of the East, this tree of life, planted beside the living waters of life which symbolize God Himself. No night can be so dark, no gloom nor blackness can compare to its obscurity. Suffice it to say that the sun in the centre of the soul, which gave it such splendour and beauty, is totally eclipsed, though the spirit is as fitted to enjoy God's presence as is the crystal to reflect the sun.

2. While the soul is in mortal sin nothing can profit it; none of its good works merit an eternal reward, since they do not proceed from God as their first principle, and by Him alone is our virtue real virtue. The soul separated from Him is no longer pleasing in His eyes, because by committing a mortal sin, instead of seeking to please God, it prefers to gratify the devil, the prince of darkness, and so comes to share his blackness. I knew a person to whom our Lord revealed the result of a mortal sin and who said she thought no one who realized its effects could ever commit it, but would suffer unimaginable torments to avoid it. This vision made her very desirous for all to grasp this truth, therefore I beg you, my daughters, to pray fervently to God for sinners, who live in blindness and do deeds of darkness.

3. In a state of grace the soul is like a well of limpid water, from which flow only streams of clearest crystal. Its works are pleasing both to God and man, rising from the River of Life, beside which it is rooted like a tree. Otherwise it would produce neither leaves nor fruit, for the waters of grace nourish it, keep it from withering from drought, and cause it to bring forth good fruit. But the soul by sinning withdraws from this stream of life, and growing beside a black and fetid pool, can produce nothing but disgusting and unwholesome fruit. Notice that it is not the fountain and the brilliant sun which lose their splendour and beauty, for they are placed in the very centre of the soul and cannot be deprived of their lustre. The soul is like a crystal in the sunshine over which a thick black cloth has been thrown, so that however brightly the sun may shine the crystal can never reflect it.

4. O souls, redeemed by the Blood of Jesus Christ, take these things to heart; have mercy on yourselves! If you realize your pitiable condition, how can you refrain from trying to remove the darkness from the crystal of your souls? Remember, if death should take you now, you would never again enjoy the light of this Sun. O Jesus! how sad a sight must be a soul deprived of light! What a terrible state the chambers of this castle are in! How disorderly must be the senses - the inhabitants of the castle - the powers of the soul its magistrates, governors, and stewards - blind and uncontrolled as they are! In short, as the soil in which the tree is now planted is in the devil's domain, how can its fruit be anything but evil? A man of great spiritual insight once told me he was not so much surprised at such a soul's wicked deeds as astonished that it did not commit even worse sins. May God in His mercy keep us from such great evil, for nothing in this life merits the name of evil in comparison with this, which delivers us over to evil which is eternal.

5. This is what we must dread and pray God to deliver us from, for we are weakness itself, and unless He guards the city, in vain shall we labour to defend it. The person of whom I spoke said that she had learnt two things from the vision granted her. The first was, a great fear of offending God; seeing how terrible were the consequences, she constantly begged Him to preserve her from falling into sin. Secondly, it was a mirror to teach her humility, for she saw that nothing good in us springs from ourselves but comes from the waters of grace near which the soul remains like a tree planted beside a river, and from that Sun which gives life to our works. She realized this so vividly that on seeing any good deed performed by herself or by other people she at once turned to God as to its fountain head - without whose help she knew well we can do nothing - and broke out into songs of praise to Him. Generally she forgot all about herself and only thought of God when she did any meritorious action.

6. The time which has been spent in reading or writing on this subject will not have been lost if it has taught us these two truths; for though learned, clever men know them perfectly, women's wits are dull and need help in every way. Perhaps this is why our Lord has suggested these comparisons to me; may He give us grace to profit by them!

7. So obscure are these spiritual matters that to explain them an ignorant person like myself must say much that is superfluous, and even alien to the subject, before coming to the point. My readers must be patient with me, as I am with myself while writing what I do not understand; indeed, I often take up the paper like a dunce, not knowing what to say, nor how to begin. Doubtless there is need for me to do my best to explain these spiritual subjects to you, for we often hear how beneficial prayer is for our souls; our Constitutions oblige us to pray so many hours a day, yet tell us nothing of what part we ourselves can take in it and very little of the work God does in the soul by its means. It will be helpful, in setting it before you in various ways, to consider this heavenly edifice within us, so little understood by men, near as they often come to it. Our Lord gave me grace to understand something of such matters when I wrote on them before, yet I think I have more light now, especially on the more difficult questions. Unfortunately I am too ignorant to treat of such subjects without saying much that is already well known.

8. Now let us turn at last to our castle with its many mansions. You must not think of a suite of rooms placed in succession, but fix your eyes on the keep, the court inhabited by the King. Like the kernel of the palmito, from which several rinds must be removed before coming to the eatable part, this principal chamber is surrounded by many others. However large, magnificent, and spacious you imagine this castle to be, you cannot exaggerate it; the capacity of the soul is beyond all our understanding, and the Sun within this palace enlightens every part of it.

9. A soul which gives itself to prayer, either much or little, should on no account be kept within narrow bounds. Since God has given it such great dignity, permit it to wander at will through the rooms of the castle, from the lowest to the highest. Let it not force itself to remain for very long in the same mansion, even that of self-knowledge. Mark well, however, that self-knowledge is indispensable, even for those whom God takes to dwell in the same mansion with Himself. Nothing else, however elevated, perfects the soul which must never seek to forget its own nothingness. Let humility be always at work, like the bee at the honeycomb, or all will be lost. But, remember, the bee leaves its hive to fly in search of flowers and the soul should sometimes cease thinking of itself to rise in meditation on the grandeur and majesty of its God. It will learn its own baseness better thus than by self-contemplation, and will be freer from the reptiles which enter the first room where self-knowledge is acquired. Although it is a great grace from God to practise self-examination, yet too much is as bad as too little,' as they say; believe me, by God's help, we shall advance more by contemplating the Divinity than by keeping our eyes fixed on ourselves, poor creatures of earth that we are.

10. I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road; - if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His purity shows our foulness, and by meditating on His humility we find how very far we are from being humble.

11. Two advantages are gained by this practice. First, it is clear that white looks far whiter when placed near something black, and on the contrary, black never looks so dark as when seen beside something white. Secondly, our understanding and will become more noble and capable of good in every way when we turn from ourselves to God: it is very injurious never to raise our minds above the mire of our own faults. I described how murky and fetid are the streams that spring from the source of a soul in mortal sin. Thus (although the case is not really the same, God forbid! this is only a comparison), while we are continually absorbed in contemplating the weakness of our earthly nature, the springs of our actions will never flow free from the mire of timid, weak, and cowardly thoughts, such as: I wonder whether people are noticing me or not! If I follow this course, will harm come to me? Dare I begin this work? Would it not be presumptuous? Is it right for any one as faulty as myself to speak on sublime spiritual subjects? Will not people think too well of me, if I make myself singular? Extremes are bad, even in virtue; sinful as I am I shall only fall the lower. Perhaps I shall fail and be a source of scandal to good people; such a person as I am has no need of peculiarities.'

12. Alas, my daughters, what loss the devil must have caused to many a soul by such thoughts as these! It thinks such ideas and many others of the same sort I could mention arise from humility. This comes from not understanding our own nature; self-knowledge becomes so warped that, unless we take our thoughts off ourselves, I am not surprised that these and many worse fears should threaten us. Therefore I maintain, my daughters, that we should fix our eyes on Christ our only good, and on His saints; there we shall learn true humility, and our minds will be ennobled, so that self-knowledge will not make us base and cowardly. Although only the first, this mansion contains great riches and such treasures that if the soul only manages to elude the reptiles dwelling here, it cannot fail to advance farther. Terrible are the wiles and stratagems the devil uses to hinder people from realizing their weakness and detecting his snares.

13. From personal experience I could give you much information as to what happens in these first mansions. I will only say that you must not imagine there are only a few, but a number of rooms, for souls enter them by many different ways, and always with a good intention. The devil is so angry at this that he keeps legions of evil spirits hidden in each room to stop the progress of Christians, whom, being ignorant of this, he entraps in a thousand ways. He cannot so easily deceive souls which dwell nearer to the King as he can beginners still absorbed in the world, immersed in its pleasures, and eager for its honours and distinctions. As the vassals of their souls, the senses and powers bestowed on them by God, are weak, such people are easily vanquished, although desirous not to offend God.

14. Those conscious of being in this state must as often as possible have recourse to His Majesty, taking His Blessed Mother and the saints for their advocates to do battle for them, because we creatures possess little strength for self-defence. Indeed in every state of life all our help must come from God; may He in His mercy grant it us, Amen! What a miserable life we lead! As I have spoken more fully in other writings on the ill that results from ignoring the need of humility and self-knowledge, I will treat no more about it here, my daughters, although it is of the first importance. God grant that what I have said may be useful to you.

15 You must notice that the light which comes from the King's palace hardly shines at all in these first mansions; although not as gloomy and black as the soul in mortal sin, yet they are in semi-darkness, and their inhabitants see scarcely anything. I cannot explain myself; I do not mean that this is the fault of the mansions themselves, but that the number of snakes, vipers, and venomous reptiles from outside the castle prevent souls entering them from seeing the light. They resemble a person entering a chamber full of brilliant sunshine, with eyes clogged and half closed with dust. Though the room itself is light, he cannot see because of his self-imposed impediment. In the same way, these fierce and wild beasts blind the eyes of the beginner, so that he sees nothing but them.

16. Such, it appears to me, is the soul which, though not in a state of mortal sin, is so worldly and preoccupied with earthly riches, honours, and affairs, that as I said, even if it sincerely wishes to enter into itself and enjoy the beauties of the castle, it is prevented by these distractions and seems unable to overcome so many obstacles. It is most important to withdraw from all unnecessary cares and business, as far as compatible with the duties of one's state of life, in order to enter the second mansion. This is so essential, that unless done immediately I think it impossible for any one ever to reach the principal room, or even to remain where he is without great risk of losing what is already gained; otherwise, although he is inside the castle, he will find it impossible to avoid being bitten some time or other by some of the very venomous creatures surrounding him.

17. What then would become of a religious like ourselves, my daughters, if, after having escaped from all these impediments, and having entered much farther into the more secret mansion, she should, by her own fault, return to all this turmoil? Through her sins, many other people on whom God had bestowed great graces would culpably relapse into their wretched state. In our convents we are free from these exterior evils; please God our minds may be as free from them, and may He deliver us from such ills. 18. Do not trouble yourselves, my daughters, with cares which do not concern you. You must notice that the struggle with the demons continues through nearly all the mansions of this castle. True, in some of them, the guards, which, as I explained, are the powers of the soul, have strength for the combat, but we must be keenly on the watch against the devils's arts, lest he deceive us in the form of an angel of light. He creeps in gradually, in numberless ways, and does us much harm, though we do not discover it until too late.

19. As I said elsewhere, he works like a file, secretly and silently wearing its way: I will give you some examples to show how he begins his wiles. For instance: a nun has such a longing for penance as to feel no peace unless she is tormenting herself in some way. This is good in itself; but suppose that the Prioress has forbidden her to practise any mortifications without special leave, and the sister thinking that, in such a meritorious cause, she may venture to disobey, secretly leads such a life that she loses her health and cannot even fulfil the requirements of her rule - you see how this show of good ends. Another nun is very zealous about religious perfection; this is very right, but may cause her to think every small fault she sees in her sisters a serious crime, and to watch constantly whether they do anything wrong, that she may run to the Prioress to accuse them of it. At the same time, may be she never notices her own shortcomings because of her great zeal about other people's religious observance, while perhaps her sisters, not seeing her intention but only knowing of the watch she keeps on them, do not take her behaviour in good part.

20. The devil's chief aim here is to cool the charity and lessen the mutual affection of the nuns, which would injure them seriously. Be sure, my daughters, that true perfection consists in the love of God and our neighbour, and the better we keep both these commandments, the more perfect we shall be. The sole object of our Rule and Constitutions is to help us to observe these two laws.

21. Indiscreet zeal about others must not be indulged in; it may do us much harm; let each one look to herself. However, as I have spoken fully on this subject elsewhere, I will not enlarge on it here, and will only beg you to remember the necessity of this mutual affection. Our souls may lose their peace and even disturb other people's if we are always criticizing trivial actions which often are not real defects at all, but we construe them wrongly through ignorance of their motives. See how much it costs to attain perfection! Sometimes the devil tempts nuns in this way about the Prioress, which is still more dangerous. Great prudence is then required, for if she disobeys the Rule or Constitutions the matter must not always be overlooked, but should be mentioned to her; if, after this, she does not amend, the Superior of the Order should be informed of it. It is true charity to speak in this case, as it would be if we saw our sisters commit a grave fault; to keep silence for fear that speech would be a temptation against charity, would be that very temptation itself.

22. However, I must warn you seriously not to talk to each other about such things, lest the devil deceive you. He would gain greatly by your doing so, because it would lead to the habit of detraction; rather, as I said, state the matter to those whose duty it is to remedy it. Thank God our custom here of keeping almost perpetual silence gives little opportunity for such conversations, still, it is well to stand ever on our guard.

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, 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, 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. 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, 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). 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, 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. Souls who acted thus would continually suffer from discouragement and temptations, for in these mansions no manna rains; 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.

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!' 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. 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 God. 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. 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. 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 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. 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. 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,' 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' (I am not sure whether this quotation is correct, but I think so), and, He that seeth Me seeth the Father also.'

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' ; 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.

TREATS OF THE INSECURITY OF LIFE IN THIS EXILE, HOWEVER HIGH WE MAY BE RAISED, AND OF HOW WE MUST ALWAYS WALK IN FEAR. CONTAINS SOME GOOD POINTS. 1. Souls in the Third Mansions. 2. Insecurity of this life. 3. Our danger of falling from grace. 4. The Saint bewails her past life. 5. Our Lady's patronage. 6. Fear necessary even for religious. 7. St. Teresa's contrition. 8. Characteristics of those in the Third Mansions. 9. The rich young man in the Gospel. 10. Reason of aridities in prayer. 11. Humility. 12. Tepidity. 13. We must give all to God. 14. Our debt. 15. Consolations and aridities.

1. As for those who, by the mercy of God, have vanquished in these combats and persevered until they reached the third mansions, what can we say to them but Blessed is the man that feareth the Lord'? It is no small favour from God that I should be able to translate this verse into Spanish so as to explain its meaning, considering how dense I usually am in such matters. We may well call these souls blessed, for, as far as we can tell, unless they turn back in their course they are on the safe road to salvation. Now, my sisters, you see how important it is for them to conquer in their former struggles, for I am convinced that our Lord will henceforth never cease to keep them in security of conscience, which is no small boon.

2. I am wrong in saying security,' for there is no security in this life; understand that in such cases I always imply: If they do not cease to continue as they have begun.' What misery to live in this world! We are like men whose enemies are at the door, who must not lay aside their arms, even while sleeping or eating, and are always in dread lest the foe should enter the fortress by some breach in the walls. O my Lord and my all! How canst Thou wish us to prize such a wretched existence? We could not desist from longing and begging Thee to take us from it, were it not for the hope of losing it for Thy sake or devoting it entirely to Thy service - and above all because we know it is Thy will that we should live. Since it is so, Let us die with Thee!' as St. Thomas said, for to be away from Thee is but to die again and again, haunted as we are by the dread of losing Thee for ever!

3. This is why I say, daughters, that we ought to ask our Lord as our boon to grant us one day to dwell in safety with the Saints, for with such fears, what pleasure can she enjoy whose only pleasure is to please God? Remember, many Saints have felt this as we do, and were even far more fervent, yet fell into grave sin, and we cannot be sure that God would stretch forth His hand to raise us from sin again to do such penance as they performed. This applies to extraordinary grace. Truly, my daughters, I feel such terror as I tell you this, that I know not how to write it, nor even how to go on living, when I reflect upon it as I very often do. Beg of His Majesty, my daughters, to abide within me, for otherwise, what security could I feel, after a life so badly spent as mine has been?

4. Do not grieve at knowing this. I have often seen you troubled when I spoke about it, for you wish that my past had been a very holy one, in which you are right - indeed, I wish the same myself. But what can be done, now that I have wasted it entirely through my own fault? I have no right to complain that God withheld the aid I needed to fulfil your wishes. It is impossible for me to write this without tears and great shame, when I see that I am explaining these matters to those capable of teaching me. What a hard task has obedience laid, upon me! God grant that, as I do it for Him, it may be of some service to you; therefore beg Him to pardon me for my miserable presumption.

5. His Majesty knows that I have nothing to rely upon but His mercy; as I cannot cancel the past, I have no other remedy but to flee to Him, and to confide in the merits of His Son and of His Virgin Mother, whose habit, unworthy as I am, I wear as you do also. Praise Him, then, my daughters, for making you truly daughters of our Lady, so that you need not blush for my wickedness as you have such a good Mother. Imitate her; think how great she must be and what a blessing it is for you to have her for a patroness, since my sins and evil character have brought no tarnish on the lustre of our holy Order.

6. Still I must give you one warning: be not too confident because you are nuns and the daughters of such a Mother. David was very holy, yet you know what Solomon became. Therefore do not rely on your enclosure, on your penitential life, nor on your continual exercise of prayer and constant communion with God, nor trust in having left the world or in the idea that you hold its ways in horror. All this is good, but is not enough, as I have already said, to remove all fear; therefore meditate on this text and often recall it: 'Blessed is the man that feareth the Lord.' 7. I do not recollect what I was saying, and have digressed very much: for when I think of myself my mind cannot soar to higher things but is like a bird with broken wings; so I will leave this subject for the present.

8. To return to what I began to explain about the souls which have entered the third mansions. God has shown them no small favour, but a very great one, in enabling them to pass through the first difficulties. Thanks to His mercy I believe there are many such people in the world: they are very desirous not to offend His Majesty even by venial sins, they love penance and spend hours in meditation, they employ their time well, exercise themselves in works of charity to their neighbours, are well-ordered in their conversation and dress, and those who own a household govern it well. This is certainly to be desired, and there appears no reason to forbid their entrance to the last mansions; nor will our Lord deny it them if they desire it, for this is the right disposition for receiving all His favours.

9. O Jesus! can any one declare that he does not desire this great blessing, especially after he has passed through the chief difficulties? No; no one can! We all say we desire it, but there is need of more than that for the Lord to possess entire dominion over the soul. It is not enough to say so, any more than it was enough for the young man when our Lord told him what he must do if he desired to be perfect. Since I began to speak of these dwelling-rooms I have him constantly before my mind, for we are exactly like him; this very frequently produces the great dryness we feel in prayer, though sometimes it proceeds from other causes as well. I am not speaking of certain interior sufferings which give intolerable pain to many devout souls through no fault of their own; from these trials, however, our Lord always delivers them with much profit to themselves. I also except people who suffer from melancholy and other infirmities. But in these cases, as in all others, we must leave aside the judgments of God.

10. I hold that these effects usually result from the first cause I mentioned; such souls know that nothing would induce them to commit a sin (many of them would not even commit a venial sin advertently), and that they employ their life and riches well. They cannot, therefore, patiently endure to be excluded from the presence of our King, Whose vassals they consider themselves, as indeed they are. An earthly king may have many subjects yet all do not enter his court. Enter then, enter, my daughters, into your interior; pass beyond the thought of your own petty works, which are no more, nor even as much, as Christians are bound to perform: let it suffice that you are God's servants, do not pursue so much as to catch nothing. Think of the saints, who have entered the Divine Presence, and you will see the difference between them and ourselves.

11. Do not ask for what you do not deserve, nor should we ever think, however much we may have done for God, that we merit the reward of the saints, for we have offended Him. Oh, humility, humility! I know not why, but I am always tempted to think that persons who complain so much of aridities must be a little wanting in this virtue. However, I am not speaking of severe interior sufferings, which are far worse than a want of devotion.

12. Let us try ourselves, my sisters, or let our Lord try us; He knows well how to do so (although we often pretend to misunderstand Him). We will now speak of these well-ordered souls. Let us consider what they do for God and we shall see at once what little right we have to murmur against His Majesty. If we turn our backs on Him and go away sorrowfully like the youth in the Gospel when He tells us what to do to be perfect, what can God do? for He must proportion the reward to our love for Him. This love, my daughters, must not be the fabric of our imagination; we must prove it by our works. Yet do not suppose that our Lord has need of any works of ours; He only expels us to manifest our goodwill.

13. It seems to us we have done everything by taking the religious habit of our own will, and renouncing worldly things and all our possessions for God (although they may have been but the nets of St. Peter, yet they seemed much to us, for they were our all). This is an excellent disposition: if we continue in it and do not return, even in desire, to the company of the reptiles of the first rooms, doubtless, by persevering in this poverty and detachment of soul, we shall obtain all for which we strive. But, mark this - it must be on one condition - that we hold ourselves for unprofitable servants,' as we are told either by St. Paul or by Christ, and that we do not consider that our Lord is bound to grant us any favours, but that, as we have received more from Him, we are the deeper in His debt.

14. How little is all we can do for so generous a God, Who died for us, Who created us, Who gives us being, that we should not think ourselves happy to be able to acquit ourselves of part of the debt we owe Him for having served us, without asking Him for fresh mercies and favours? I am loath to use this expression, yet so it is, for He did nothing else during the whole time He lived in this world but serve us.

15. Think well my daughters, over some of the points I have treated, although confusedly, for I do not know how to explain them better. Our Lord will make you understand them, that you may reap humility from your dryness, instead of the disquietude the devil strives to cause by it. I believe that where true humility exists, although God should never bestow consolations, yet He gives a peace and resignation which make the soul happier than are others with sensible devotion. These consolations, as you have read, are often given by the Divine Majesty to the weakest souls who, I suppose would not exchange them for the fortitude of Christians serving God in aridities: we love consolations better than the cross! Do Thou, O Lord, Who knowest all truth, so prove us that we may know ourselves.

CONTINUES THE SAME SUBJECT AND SPEAKS OF ARIDITIES IN PRAYER AND THEIR RESULTS: OF THE NECESSITY OF TRYING OURSELVES AND HOW OUR LORD PROVES THOSE WHO ARE IN THESE MANSIONS. 1. Imperfections of dwellers in the first three mansions. 2. Our trials show us our weakness. 3. Humility learnt by our faults. 4. Love of money. 5. Liberty of spirit. 6. On bearing contempt. 7. Detachment proved by trials. 8. Virtue and humility are the essentials. 9. Perfection requires detachment. 10. We should try to make rapid progress. 11. Leave our cares in God's hands. 12. Humility more necessary than corporal penances. 13. Consolations rarely received until the fourth mansions. 14. Advantages of hearing of them. 15. Perfection consists in love, not in reward. 16. St. Teresa's joy at seeing other souls favoured. 17. These graces should be striven for. 18. Obedience and direction, 19. Misguided zeal for others.

1. I HAVE known some, in fact, I may say numerous souls, who have reached this state, and for many years lived, apparently, a regular and well-ordered life, both of body and mind. It would seem that they must have gained the mastery over this world, or at least be extremely detached from it, yet if His Majesty sends very moderate trials they become so disturbed and disheartened as not only to astonish but to make me anxious about them. Advice is useless; having practised virtue for so long they think themselves capable of teaching it, and believe that they have abundant reason to feel miserable.