The Interior Castle (Complete Edition)
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Reviews for The Interior Castle (Complete Edition)
179 ratings7 reviews
- Rating: 4 out of 5 stars4/5This discourse on mysticism written for the aid of her fellow Discalced Carmelite nuns, written from the heart is surprisingly readable given the distance in time between Teresa and the modern reader. There is a genuineness that shines out from each page. This is closer to a memoir than it is to a treatise. It is hard not to be constantly aware of the strength of her vision that must have been so vivid to her contemporaries, in a way that allowed her to move beyond the structured expectations for a woman, for a nun in 16th Century Spain. Kieran Kavanaugh's translation is highly readable. And his introduction is informative, a great help in providing context for her writing and her life.
- Rating: 5 out of 5 stars5/5For the first time in well over 70 years, this work is now available. This particular work is the translation by The sisters of Stanbrook Abbey. This effort is also a critical examine against that of Allison Peers, infamous version.
- Rating: 5 out of 5 stars5/5This translation of a classic in Western Christian mysticism is one of the best.
- Rating: 4 out of 5 stars4/5Very deep and spiritually moving. This book shows us how to bet closer to God in prayer. It also exposes traps set by the devil.
- Rating: 5 out of 5 stars5/5I've never made it though the entire book but I love St. Theresa's ideas which have helped my faith grow considerably.
- Rating: 4 out of 5 stars4/5I could tell this was an informative, experiential, and intimate look at the spiritual inner life; however I think I am still stuck outside the proverbial castle gate.
- Rating: 5 out of 5 stars5/5Christian Classic! This is the measuring stick I read every few years. It's not to be read as a measure for achievement for bragging or boasting but a cultured humility garnered through failing and surrendering into the arms of grace.
Book preview
The Interior Castle (Complete Edition) - St. Teresa of Ávila
St. Teresa of Ávila
The Interior Castle
(Complete Edition)
Published by
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- Advanced Digital Solutions & High-Quality eBook Formatting -
2018 OK Publishing
ISBN 978-80-272-4758-5
Reading suggestions
Table of Contents
Preface
Introduction
The First Mansions
Chapter 1. Description of the Castle
Chapter 2. The Human Soul
The Second Mansions
Chapter 1. War
The Third Mansions
Chapter 1. Fear of God
Chapter 2. Aridity in Prayer
The Fourth Mansions
Chapter 1. Sweetness in Prayer
Chapter 2. Divine Consolations
Chapter 3. Prayer of Quiet
The Fifth Mansions
Chapter 1. Prayer of Union
Chapter 2. Effects of Union
Chapter 3. Cause of Union
Chapter 4. Spiritual Espousals
The Sixth Mansions
Chapter 1. Preparation for Spiritual Marriage
Chapter 2. The Wound of Love
Chapter 3. Locutions
Chapter 4. Raptures
Chapter 5. The Flight of the Spirit
Chapter 6. Spiritual Jubilation
Chapter 7. The Humanity of Our Lord
Chapter 8. Intellectual Visions
Chapter 9. Imaginary Visions
Chapter 10. Intellectual Visions Continued
Chapter 11. The Dart of Love
The Seventh Mansions
Chapter 1. God's Presence Chamber
Chapter 2. Spiritual Marriage
Chapter 3. Its Effects
Chapter 4. Martha and Mary
Conclusion
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.
Preface
Table of Contents
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.¹
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.
1. ’I am always suffering from my head.’ Letter of June 28, 1577. Letters. VOL. II.
Introduction
Table of Contents
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,² 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.’³ 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.⁴ 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,⁵ 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 Angels⁶ 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.’⁷
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.⁸
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.’⁹
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.’¹⁰ 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.’¹¹
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.¹²
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.¹³ We also know of a lady who became a Poor Clare through reading the Interior Castle.¹⁴ 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.’¹⁵
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.’¹⁶
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,¹⁷ 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,
¹⁸ 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.’¹⁹
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.²⁰
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. Hierotheus²¹ 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.’²² 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