The Preface, Part 1 of the Interior Castle. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boulet. The Interior Castle, or the Mansions, by St. Teresa of Avila, translated by the Reverend John Dalton. The Preface. To the right Reverend, W. B. Eulethorn, D. D. O. S. B., Bishop of Birmingham. My Lord, it is with the greatest pleasure I dedicate this translation of St. Teresa's greatest work to Your Lordship, and deeply grateful am I for having received Your Lordship's kind permission to do so. I know well how devoted Your Lordship is to St. Teresa, how much You admire her undaunted courage, fortitude, zeal, and confidence in God. Admits all her immense labors and extraordinary interior trials. And above all, how anxious Your Lordship is that the same spirit of prayer and the same heavenly virtues with which that glorious virgin was so wonderfully endowed may be diffused more and more amongst all men, and especially amongst those holy religious who have chosen the Lord as the portion of their inheritance forever. The illustrious order of St. Benedict has produced many admirable contemplatives and writers on mystical theology, all of whom speak in the highest terms of the works of St. Teresa. I am truly grateful for Your Lordship's approbation of my humble endeavors to give a correct translation of those esteemed works, the doctrine of which the church herself styles heavenly. I also return Your Lordship many sincere thanks for Your constant kindness towards me and the encouragement I have so frequently received from Your Lordship to persevere in my humble labors. May length of days be given to Your Lordship to rule with fruit a hundredfold over the diocese so dear to Your Lordship's heart, and may St. Teresa intercede for you that Your Lordship may have grace to imitate her heroic virtues. Begging Your Lordship's blessing, I am, my Lord, Your very respectful servant, John Dalton. Aston Devon Tree, Feast of St. Aloysius, 1852. Preface, I venture to present to the public another translation from the works of the glorious St. Teresa, one of her greatest and sublinest productions, The Interior Castle, or Mansions. It may not, indeed, meet with the approbation of many whose judgment demands respect, whose experience on the mission is very great, and whose opinions are entitled to every consideration. Some may even condemn the translation of such a work as unintelligible to the generality of readers, and uncalled for in our present state. They may blame me, too, and wish I had devoted my time to the translation of other more useful and interesting works. I am ready to bow to the decision of those who are my superiors in every respect, some of whom, I am aware, do not advocate the translation of any of the works written by St. Teresa. To stay here all their objections, and to answer them at the same time, would perhaps be hardly respectful. And why? Because how far such translations may or may not be desirable is certainly a subject which requires much serious consideration, and everyone is entitled to his opinion on the matter. I acknowledge that the mere fact of a book having been written by a saint, however excellent it may be in itself, is not always a sufficient reason for translating it. Some spiritual works, if translated into English, might do much more harm than good. Still, there seems to be a great difference of opinion as to the utility or propriety of translating certain lives of the saints, or certain works written by them. Some, for instance, strongly condemn the life of St. Rose of Lima, when it was first published by the Oratians, to whom we are indebted for so many valuable and edifying lives, and yet, how many more approved of that life. The life of St. Teresa, too, has been considered by some as exceedingly mystical, unintelligible, dry, heavy, while many more, and I think the greater number of readers, have been delighted and edified by its perusal, and have spoken of it as worthy of general admiration, both on account of the supernatural wonders it relates, and for the practical lessons of perfection it inculcates. It would then be unbecoming in me to assume an air of authority, and to decide in favor of this or that particular opinion. But as I have received the highest and most flattering encouragement, both from bishops and priests, to continue the translation of St. Teresa's works, I trust I shall not be blamed for presenting the public with the present translation. Many, I think, will admire it as a most sublime composition, and others may perhaps condemn it. For my part, I admire it exceedingly. I should indeed be sorry to condemn anything written by St. Teresa. But to praise this work, the interior castle, as it deserves, I am unable. And to understand the saint's explanation of visions and raptures, is given only to those who have experienced them. But are we authorized to condemn a book, simply because we cannot comprehend all that the saint says? Let us hear herself speak on this point. As the contemplation of heavenly things, and that glory which the blessed enjoy, does not injure us, but we rather rejoice there at, and endeavor to attain what they possess, so neither will it hurt us to see that in this exile it is possible for so great a God to communicate himself to a few miserable worms, and for so excellent a goodness and so immense a mercy to love them. I consider it certain that whoever shall receive any harm by believing it possible for God in this land of exile, to bestow such favors, stands in great need of humility and the love of his neighbor. Some may say, these things seem impossible, and it is good not to scandalize the weak, but the harm is less for those not to believe them, than to neglect doing a benefit to those on whom God bestows those favors, and who will excite themselves the more to love him, who shows them such mercy. Our Lord exceedingly loves not to have his works limited. To endly remarks, in answer to the objection that this work is unintelligible. C'est posé à jusqu'ici empocher presque toutes les mondes de l'Élire. On s'imagine que ce n'ont sont spéculations si l'élevée, qu'il n'y ait pas rien d'en comprendre. C'est pendant que je suis persuadée que qu'elle s'y brume, qu'elle soigne, on ne laissera pas de les interdire. Il est trouvant, mais les détente d'instructions excellents. Pour ce qu'elle regarde les pratiques des vertus, qu'elle s'en est s'orient, et très utile. Whoever carefully peruses the work will, I am sure, be convinced of the truth of this remark. How many excellent practical exhortations the book contains, and these too are recommended and enforced by a vigor, majesty, and purity of language, which is truly astonishing. It is far superior in many respects to her life. S. Antonio considers it the best of all the other admirable works of the saint. F. Colombet says that though the interior castle is one of the last monuments of the piety of this great woman, and though it was written in the midst of troubles and afflictions of all kinds, yet it will always bear the impress of her wonderful genius. One is astonished at the vigor and grandeur with which several of the chapters are written. Rivera says of it, the reader will find in this book admirable learning, and will plainly see with what great excellence and majesty of style and force of examples she conducts a soul to the very gates into which she herself enters, raising her from one degree to another to her very center, which is the seventh mansion, the palace of the celestial spouse and the king of glory, Jesus Christ. With a venerable father Avala in a letter addressed to the holy mother, praises and approves in the highest terms the doctrine concerning prayer and her account of visions, interior speeches, raptures, etc., which are mentioned in this and other works of the saint. Yepes, Pala Fox, our own Albin Butler, and the learned writers of the last magnificent volume of the Balandists, Father Gratian, Saint Peter of Alcantara, Saint John of the Cross, Saint Louis Bertrand, Saint Francis Borgia, F. Balazar Alvarez, Father Ripalda, F. Vicenzo Varron, and Dr. Hernandez, both consultants of the Inquisition. All these and several other learned and celebrated men have exceedingly extolled the interior castle as a production that one might almost style inspired. To enable the reader to understand the book, I would recommend a diligent perusal of Cardinal Bonas, Via Comprendi Ad Deum, and also his celebrated trices, De Discraccione Spiritum. Father Baker, also in his Sancta Sophia, has some excellent and valuable remarks on visions and raptures. No one, it seems to me, should attempt to say anything on mystical theology unless he understands the subject thoroughly. But who can be a greater authority in this most difficult science than Saint Teresa? She is preeminently its evangelist and doctor. God gave her a particular faculty among her other sublime gifts for translating her vast internal experience of the mystical life into intelligible language, and also of conveying what others might have felt or known but had never been able to express by means of ideas and illustrations at once opposite and familiar. The most remarkable feature in the writings of Saint Teresa is that vigorous, practical good sense which pervades whatever she says and whatever she advises. How practical, for instance, is the fourth chapter of the Seventh Mansion and, indeed, in almost every chapter of the same work. The Saint takes an opportunity of inculcating humility, a knowledge of ourselves, obedience, meekness, charity, zeal for souls, a horror for sin, and an ardent love of God. There is nothing vague or uncertain about what she says. Her language is of the most real, decided, and definitive character. That there is in this great work things far beyond the depth of almost all readers is most true. But are there not most difficult things, hard to be understood, in the Holy Scriptures also? Alas, for him who reads nothing but what he understands, how many things are there which one may understand and practice in the interior castle, and how perfect will they become who practice what they do understand and who nourish their faith with what they do not understand? The Saint commenced this book at Toledo on Trinity Sunday in the year 1577. She finished it the same year at Avila. It was composed in obedience to her confessor, the Reverend Dr. Velazquez, who was afterwards Bishop of Osma. F. Gratian also united his command with that of Dr. Velazquez. The year 1577 was the very period in which the Saint was engaged with the Reformation of her order, and those who know her wonderful history will remember all the labor, sufferings, and persecutions she had then to endure. In addition to these, she was oppressed with bodily pains and infirmities, of which we can now have no idea. In her preface, she mentions having had, for three months, such a noise and weakness in her head that she wrote with pain and difficulty even on urgent business. And yet, in the midst of all her troubles and infirmities, she was able to compose, with the greatest calmness and ease, the present sublime work. How well did Teresa know and understand the power of holy obedience? End of the Preface Part 1. The Preface Part 2 of the Interior Castle. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Ann Boulet. The Interior Castle, or the Mansions, by St. Teresa of Avila, translated by the Reverend John Dalton. The Preface Part 2. For the convenience of the reader, I will endeavor to give a summary of what is contained in the Mansions, but we should remember the words of the saint. Our Lord grant that I may say something well, since that is exceedingly difficult, which I wish you to understand, unless there be experience. Chapter 1. In the first Mansions, the saint speaks of the beauty and dignity of a soul in grace. She considers the soul to be a castle of diamonds or most clear crystal, in which are many rooms, as in heaven there are many mansions. She dwells at some length on the means whereby we may enter this castle, remarking, however, that there is a great difference between one room and another. Some only dwell around the castle, never caring to enter, nor to know what is within that precious place, nor who lives there. Mental prayer, she calls the gate of this castle. She then proceeds to show with what attention and devotion we ought to address the majesty of God. In the second chapter of the same Mansions, the saint speaks of the deformity of a soul in mortal sin, and this she does in powerful and energetic words. As no doubt, our Lord often revealed to her the miserable condition of a soul in this state. She insists on the necessity of knowing ourselves, and thus in this first Mansion, consisting of two chapters. Those souls are described who have already some good desires, who pray mentally or vocally, though not so often nor with such great attention as they ought, because they are distracted with worldly pleasures and the cares of business, which the saint calls, noisome and venomous creatures. When such souls know their condition, they seek help by prayer and by humility. This second chapter is written with wonderful energy, unction and clearness. Her lessons of perfection are most practical. The second Mansions contain only one chapter. In it, the saint dwells on the great importance of perseverance in order to be able to arrive at the last Mansion. Here, souls are described who, by reflecting on their present dangerous state, have partly reformed themselves through God's assistance. But they cannot yet conquer their will so far as to avoid the occasions of sin. Hence, not being perfectly dead to themselves, they endure great afflictions and terrible combats. Still, they are called by God in many ways, by pious books, sermons, discourses, sickness and adversity. The arts and snares which the devil employs to induce the poor soul to return back are most skillfully exposed in this chapter. The third Mansions contain two chapters. The saint begins by showing what little security we have in this life, even though we should have reached a high degree of perfection. Here, she exemplifies in herself the words of the psalmist, Blessed is the man that feareth the Lord. So penetrated is the saint with this holy fear, that she assures her daughters, she trembles at the judgments of God when she reflects on her past wickedness. Pray, she exclaims. Pray, my daughters, that his majesty may ever live in me. For otherwise, what security can a life like mine have which has been so ill spent? She then proceeds to describe those souls who have overcome the great difficulties that are found in the second Mansions. They avoid the occasions of sinning and even abstain from many venial sins. They are lovers of penance, prayer and recollection, and sometimes they enjoy great content and tenderness and have the gift of tears, etc. These souls, however, are often troubled with aridities and are frequently quite discouraged by them, and consequently are very desirous of being delivered from them. She speaks on this point at some length and takes occasion most earnestly to recommend humility to such souls. The latter part of this first chapter is exceedingly useful, because exceedingly practical. In the second chapter, the saint continues to speak of aridities and prayer. She makes use of some opposite illustrations to explain her meaning and again recommends humility and a conformity with the will of God in all things. Perfection does not consist in wearing the religious habit, but in the practice of virtue and in subjecting our will in everything to that of God. Chapter 2 In the fourth Mansions, the saint reaches the very height of sublimity. The Holy Spirit evidently has guided her pen in this and the following Mansions. In the fourth Mansions, souls are advanced to the first degree of supernatural prayer. She speaks of the difference between contents and delights. Those she calls contents, which we acquire by meditation and prayer to our Lord, being satisfied, however, by God. Contents proceed from the particular virtuous action which we exercise and which it seems we have gained by our labor. The same joy and content, however, we often feel from worldly things as the saint remarks. Though divine contents have a nobler origin, delights come from God and nature feels them. The saint proceeds to explain how she experienced these delights in meditation, especially when she meditated on the passion of our Lord. She enters more into details in the second chapter, to which I refer the reader, not daring to make use of any words of my own to explain a subject so sublime. In the third chapter, she teaches that quiet and recollection, in which the soul remains inactive and without sediments of God, is an illusion. Because in all supernatural prayer the soul is active and vigorous and is filled with lively sentiments of God. Here, the saint pre-condemns the fanaticism of the quietess. The saint shows that these delights should not be desired for several reasons. In the third chapter, the saint explains what is meant by the prayer of recollection. She describes its effects and wonderful indeed they are. This chapter can easily be understood, if pre-used attentively and devoutly. In the fifth mansions are souls still more united to God by having the interior faculties of the soul and also the exterior senses totally suspended so that the understanding is not able to think on anything but God. The body, too, is deprived of speech, motion, and even sensible breathing, though this lasts but for a short time. The soul feels in her interior a most inexpressible delight and love for God, though she cannot express this delight. Here, the soul is admitted into the very chamber of the king. Here, she is caressed by him.  Here, too, secrets of the invisible world are revealed to her, which mortal lips can never utter. The soul is certain that God is intimately present with her, for the saint says, God so fixes and settles himself in the interior of the soul that when she comes to herself, she can in no way doubt but she was in God and God in her. This truth is so deeply rooted in her that though many years pass before God bestows the like favors upon her, she never forgets it. The saint concludes the first chapter in these words, Oh, my daughters, what great things shall we see if we look upon nothing else but our own baseness and misery, and utter unworthiness to be the servants of so great a Lord, whose wonders are above our comprehension? May he be eternally praised. Amen. The favors bestowed in the fifth mansions are, however, often accompanied or followed by many afflictions, corporeal pains, and infirmities, and an impatient longing after the enjoyment of God, whose inexpressible beauty is now discovered to her. She mentions the means whereby a soul may attain a supernatural union, these, by conforming ourselves in all things to the will of God and by loving our neighbor as ourselves. The sixth mansions contain eleven chapters. Here, the saint seems to excel herself by the clearness and majesty with which she treats the most difficult and sublime subjects. Visions are seen by the soul, in which heavenly truths and many wonderful secrets are more frequently revealed to her. She hears certain words or discourses, and is certain they are not fancies of the imagination. She perceives intellectually our Lord, though without any visible shape. Some of the saints also are seen, either silent or speaking to her, and such visions sometimes continue many days. Raptures likewise are frequent, and in these sometimes the body is raised without knowing whether it goes, or who carries it, or how, etc. This is not the place to enter at length into the subject of these wonders, nor to answer the objections of Protestants, most of whom pride themselves in rejecting anything supernatural as absurd or impossible. They believe the Almighty does not condescend to be so familiar with poor mortals, that it is impossible for him to speak to the soul, except through the medium of the corporeal senses, that Saint Teresa was evidently an enthusiast, and had imposed upon her superiors, etc. Cardinal Bona has ably answered these and other objections, in his learned and valuable trices, De Discrasione's Spirituum. The Protestant reader should also peruse the able remarks of Mr. A. Woodhead, in his preface to the translation of Saint Teresa's works. When the saint was canonized by Pope Gregory XV, these visions and raptures were examined and sifted by the most holy and learned men of the age, and pronounced to be authentic, and not illusions. In such matters, we Catholics do not measure our belief by the rules of philosophy, nor do we exclaim, how can this be? We know that God's ways are not our ways, nor His thoughts our thoughts, and that all things are possible with Him. Thank God we belong to a church that does not reject the wonders of the supernatural life, in spite of the sneers and scoffs of the skeptic and infidel. We ponder on the visions and raptures of Saint Teresa with deep and reverential amazement, giving thanks to our Lord that in this sinful and miserable world of ours, there once dwelt a soul whom He caressed as the apple of His eye, whom He raised to so marvelous a knowledge and experience of His own adorable perfections, and in whose life He displayed so signally the might of His boundless power and goodness, and the inexhaustible riches of His mercy. In the seventh mansion, the saint continues in the same sublime strain. She explains the difference between spiritual union and spiritual marriage. In the third chapter are described the extraordinary effects which follow these favors. The soul perceives in her interior the presence of the adorable trinity, but this without any rapture or suspension of the senses or other faculties. The soul then arrives at perfect contemplation. The fourth and last chapter is exceedingly practical. In the concluding paragraph, the saint says that though she has spoken only of seven mansions, yet in each of these mansions there are many more, above, below, and on the sides, together with many fair gardens, fountains, and other delights, etc. She submits her works to the judgment of the Holy Catholic Roman Church, wherein, she says, I live, and do protest and promise to live and die. Such is the short summary I have given of this sublime work, but how imperfect is it? The truth is, it is impossible to do justice to the subject. One must have a deep knowledge of mystic theology to speak with any degree of correctness and certitude.  My only desire and ambition have been to give a faithful translation of the saint's words. Whether I have succeeded, others will decide, but whatever faults or defects may be noticed, I trust to the kind indulgence of the reader, who will, I hope, make every allowance, when he considers what a difficult task it must have been to translate so sublime a work. Indeed, I should never have been able to translate many parts. Had I not consulted the translation made with such ability by the illustrious convert, Mr. A. Woodhead, I have carefully endeavored to make use of the singular pronoun when any prayer or exclamation is addressed to our Lord, John Dalton. Preface of Saint Teresa Among the things which I have been commanded to do under obedience, few have proved so difficult to me as writing at present something on prayer, and this for two reasons, because it seems to me our Lord does not give me spirit nor a desire to write, and also because I have had, for the last three months, such a noise in my head, attended with extreme weakness, that I write with pain, even on necessary business. But knowing the power of obedience, which makes things easy that seem impossible, my will is determined to undertake the work very cheerfully, though nature seems exceedingly adverse to it, because our Lord has not given me such virtue that I should be able to accomplish the task, considering how I have to endure continual sickness, and how many different employments occupy my time, without great resistance on the part of nature. May he be pleased to accomplish the work who has performed other more difficult things for me in his mercy I trust. I am confident I shall be able to say little more than what I have said on other matters about which I have been commanded to write. I am even fearful lest what I may say should be almost the same, for as birds which learn to speak know no more than just what is taught them or what they hear, and this they often repeat. So do I in like manner. Hence, if our Lord wishes me to say anything new, His Majesty will teach it to me, or will be pleased to recall to my mind what I have said elsewhere. Even this would satisfy me, because I have such a bad memory, and I should be glad to touch upon some of those things which people say have been correctly handled, lest perhaps they might be lost. If our Lord should not please to grant me this favor, however much I may weary myself, and increase the pain in my head by obedience, I shall be a gainer, even though no fruit whatever should come from what I say. Wherefore, I commence the work this day, being the feast of the most holy trinity in the year 1577, in order to obey the command given to me, and I am now living in the convent of St. Joseph of Mount Carmel at Toledo. I submit in all that I shall say to the judgment of those who have commanded me to write, because they are persons of great learning. If perchance I shall say anything which does not exactly agree with what the Holy Catholic Church holds, it will be through ignorance and not in malice. This may be taken for certain since I have always been, am, and shall be, by the grace of God, subject to her voice. May our Lord be eternally blessed and glorified. Amen. I have been told by those who commanded me to write this book that as the nuns of this convent of our Lady of Mount Carmel require someone to explain to them certain doubts regarding prayer. They thought that as women understand one another's language best, and the nuns love me, what I should say would do them more good than the words of others. For these reasons, they consider it very important that I should undertake to say something on the subject. Hence, I consider that, in what I write, I am speaking only to them, for it seems foolish to think that my words can be of service to others. Our Lord will do me a great favor, if anyone among the nuns shall hereby be moved to praise him ever so little more. His Majesty knows well I have no other object. It is very evident that when I happen to say anything to the point, people will know it is not mine, since there is no reason to think so. But they will discover in me a very poor capacity for such things, unless our Lord, through his mercy, shall give me understanding. Teresa de Jesus End of the Preface, Part 2 The first mansion, Chapter 1 of the Interior Castle. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Ann Boulet The interior castle or the mansions by St. Teresa of Avila, translated by the Reverend John Dalton, the first mansion, Chapter 1. The saint speaks of the beauty and dignity of our souls and mentions that the gate of this castle is prayer. When I was once requesting our Lord to speak for me, because I knew not what to say, nor how to commence obeying my superior, what I shall now relate occurred to me. But in order that I may begin on some foundation, let us consider our soul as a castle, composed entirely of diamonds, or very clear crystal, in which there are many rooms, just as in heaven there are many mansions. If we consider the subject properly, sisters, we shall see that the soul of a just man is nothing else but a paradise wherein the Lord thereof takes his recreation. What a beautiful room then ought that to be, thank you, in which a king so powerful, so wise, so pure, so full of every perfection delights himself. I know of nothing to which I can compare the great beauty of a soul and its wonderful capacity. Truly, however enlarged our understanding may be, it is unable to comprehend the beauty of a soul, just as it cannot comprehend who God is, for he saith himself that he created us in his own image and likeness. If this then be the truth, as it certainly is, we need not weary ourselves in endeavoring to understand the beauty of this castle, for though between it and God there is the same difference that exists between the Creator and the creature, yet in order to understand the great dignity and beauty of the soul, it is sufficient that his majesty has said he made it after his own image. It is a great source of misery and confusion to us that we do not know ourselves. Would it not be gross ignorance, my daughters, for someone, on being asked who he was, not to know who was his father or mother, or what country he was born in? If this then would be great stupidity, how much greater without comparison is that which is found in us, when we do not strive to know what we are, but fix all our thoughts on these bodies of ours, and thus only generally and superficially do we know that we have souls because we have heard so, and because our faith tells us. But seldom do we consider what great things are contained in this soul, or who lives within it, or how immense is its value. Hence it is that we take such little care to preserve its beauty, all our attention is fixed on the roughness of the case, or the walls of this castle, which are our bodies. Let us imagine then that this castle, as I have said, has several mansions or rooms, some above, some below, and others on the sides, and that in the center of all these is the principal room, in which subjects of the greatest secrecy are discussed between God and the soul. You should often reflect on this comparison, for perhaps our Lord may be pleased that I should help you by means thereof, to understand something regarding those favors He is pleased to bestow on souls, and what difference there is in them. This I may be able to explain, as far as my understanding can reach, but it is impossible for one to understand them all, because there are many, and how much more for a person so ignorant as I am. To you, however, this will be a great consolation, whenever our Lord shall make you understand these favors, and this is possible. But for those on whom He is not pleased to bestow this gift, it may nevertheless serve as an occasion of praising His immense goodness. For as the contemplation of the joys of heaven, and those things which the blessed enjoy, does us no harm, but we rather rejoice in the contemplation, and endeavor to attain what they possess, so neither will it hurt us to consider, how in this land of exile it is possible for so great a God to communicate Himself to such miserable worms as we are, and for such immense goodness and boundless mercy to love us. I consider it certain that whoever shall consider He might receive harm by believing it possible for God in this exile to bestow such favors. Such a person stands in great need of humility and love for his neighbor. How can we otherwise help rejoicing that God bestows these favors on a brother of ours, when we see that this does not hinder him from bestowing the same on us? His majesty sometimes bestows them only in order to manifest them. As he said, concerning the blind man to whom he restored his sight, when the apostles asked whether that blindness came through his own sins or the sins of his parents, hence it is that he bestows these favors, not because those to whom he gives them are more holy than those to whom he does not give them, but merely to show his greatness, such as was the case in St. Paul and Mary Magdalene, and that we may praise him in his creatures. Some may say, these things seem impossible, and that it is good not to scandalize the weak. I reply, that the loss is less for these not to believe such wonders than to forbear doing good to those on whom God bestows them, and who will thereby excite themselves the more to love him, who shows them such mercy, and whose power and majesty are so great. This I may do the more, because I know I speak to those who are in no danger of taking scandal, and they know and believe also, that God gives even far greater proofs of his love. I know that he will not believe this, will never find it by experience in himself, for our Lord is exceedingly desirous not to have his works limited, and thus sisters, let this never happen to any of you whom our Lord shall not lead in this way. Returning now to our beautiful and delightful castle, we must consider how we are to enter it. I may here seem to speak incorrectly, because if this castle be the soul, it is clear there is no need to enter it, since it is the castle itself. Just as it would appear ridiculous to tell a person to go into a room, when he is already in it. But you must understand that there is a great difference between one room and another, for many souls dwell near the walls of the castle, these, where the guards are, and yet never care about going further into it. Neither do they wish to know what is within that precious place, nor who lives there, nor what rooms there are. Now you have heard or read in some books of prayer, that a soul is advised to enter, enter herself, and this is the same that I say here. A very learned man told me, not long ago, that souls, without the exercise of prayer, are like a body that has the palsy, or that is lame, and though it has feet and hands, it cannot use them. In like manner, some souls are so weak and so immersed in exterior things, that they cannot by any means enter into themselves. For being always accustomed to converse with the vermin that are about the castle, they are become almost like them, and though by nature they are so richly endowed, and unable to hold communication even with God himself, yet they do not recover themselves. Now, unless these souls endeavor to understand and remedy their great misery, they must continue statues of salt, like Lot's wife, being unable to turn their head. As far as I can understand, the gate by which we are to enter this castle is prayer and consideration. I speak of mental as well as vocal. Being prayer, it should be made with attention. For she who does not consider with whom she speaks, and what she asks, and who she is that asks, and of whom she asks, knows little of prayer, however much her lips may move. And though sometimes prayer is made when there is no actual avertance, yet this attention is requisite at other times. But whoever shall accustom himself to speak with the majesty of God, as he would talk with his slave, without considering whether he speaks properly or no, but who speaks only what comes first into his head, or what he may have learned by heart by repeating it at other times. This I do not consider to be prayer. And God grant that no Christian may pray in this manner among you, my sisters. I hope in his majesty this will never happen. On account of the custom we have of being exercised in interior matters. For this is a very good means of not falling into the like stupidity. Let us not, then, speak of these maimed souls, who suffer great misery, and run great hazards, unless our Lord himself come and bid them rise up, as he did to the man that had frequented the pool for eight and thirty years. But let us address those other souls who have at length entered the castle. For though they may be deeply immersed in the world, yet they have good desires, and sometimes, though seldom, they recommend themselves to God. They consider what they are, though not so seriously and so calmly as they should. They pray sometimes in a month, with a mind full of a thousand distractions and cares. This is generally the case, for they are so wedded to earthly things, that having placed therein their treasure, their heart is there also. They sometimes try to free themselves from these cares, and this knowledge of themselves is very beneficial. Since they discover they do not go the right way to enter in at the gate. At last they enter into the first rooms below, but so much vermin with them, that they are prevented from seeing the beauty of the castle, nor can they be at rest. It is well that they have entered. What I have been saying may seem to you unnecessary, my daughters, since by the goodness of our Lord, you are not to be numbered amongst these. But you must have patience, because I know not how to make you understand some interior things about prayer which I have learnt, except by this means. Our Lord Grant that I may be able to say something well, since that is exceedingly difficult which I wish to make you understand, unless there is experience. If there be, you will see that less cannot be done than to touch on that, which God Grant, in his great mercy, may never happen to us. End of the First Mansion, Chapter 1 The First Mansion, Chapter 2 of the Interior Castle This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boulet The Interior Castle, or the Mansions, by St. Teresa of Avila, translated by the Reverend John Dalton. The First Mansion, Chapter 2 The Saint shows how deformed a soul in mortal sin is, and speaks of the knowledge of ourselves, etc. Before I proceed further, I wish you to consider what a spectacle it is to behold this castle, so resplendent and beautiful, this oriental pearl, this tree of life, which is planted amidst the living waters of life, that is, God. What a spectacle is it when it falls into mortal sin? No darkness is more dark, nor is anything so black and foul as such a soul. You need not wish to know more than to know that the sun itself, which gave it such luster and beauty, though still in the center of it, is, nevertheless, as if it were not there. And yet that soul is as capable of enjoying his majesty as a crystal rejoices in the brightness of the sun. Nothing does that soul good, and hence, all her good works are fruitless, as long as she remains in mortal sin. Neither are they of any help towards enabling her to arrive at eternal glory. Because such works, not coming from God as from their source, whence our virtue becomes virtue, cannot be pleasing in his eyes when we are separated from him. For the intention of him who commits a mortal sin is not to please God, but the devil, who, being obscurity in darkness itself, the poor soul likewise becomes darkness itself. I know a person to whom our Lord was pleased to reveal the state of a soul in mortal sin. The person said that she thought if men only considered and understood well such a state, no one would commit a sin, even though we were to suffer the greatest torments possible, in order to avoid the occasions. The person, accordingly, became exceedingly desirous that all men should understand this truth. I also wished, my daughters, that you would excite yourselves earnestly to beseech our Lord for those who are in this miserable state, for they are all darkness, and so are their works also. As all the streams are clear that issue from a clear fountain, such is a soul in a state of grace, and hence it is that all her works are so pleasing in the eyes of God and men, because they proceed from this fountain of life, in which it is planted like a tree, and it would have neither verdu nor fruit, except it received them hence. This tree sustains it, and makes it continually bear good fruit. So, on the contrary, when a soul by her own fault separates herself from this fountain, and is planted in another containing fowl and stinking water, all that flows from it is fowl and fetid too. But we should understand that this fountain and this resplendent sun, which is in the center of the soul, lose not their brightness and glory, for these always remain in it, and nothing can take away its beauty. But if anyone should throw a black cloth over a crystal which is exposed to the sun, it is evident that, though the sun may shine upon it, it will have no effect on the crystal.  How is it possible that, knowing this truth as you do, you do not endeavor to take away the pitch from this crystal? Consider how, when once your life is ended, you will never return any more to enjoy this light. O Jesus, what a misery it is to behold a soul separated and deprived from this light. What miserable objects are the poor mansions of the soul? How disordered are the senses? What wretched people are they who live in them? With what blindness and bad government do the powers rule, which are the commanders, stewards, and waiters? But as the soil in which the tree is planted is the devil, what fruit can be produced? I once heard a spiritual man say, that he wondered not so much at the evil which a person committed who was in mortal sin, as at what he did not commit. May God, in his mercy, deliver us from so great an evil, for while we live in this life, sin only deserves the name of evil, since it brings upon us eternal evils. This, my daughters, is what we ought to fear, and from which we must beseech God in our prayers to free us, for, unless he keep the city, in vain shall we labor, since we are nothing but misery itself. The person mentioned above said, that she had received two benefits from the favor God had bestowed upon her, in showing her the miserable state of a soul in mortal sin. The first was, an exceedingly great fear of offending him, and therefore she was continually beseeching him not to let her fall, as she saw such dreadful evil would follow. The second benefit was, that she obtained thereby a looking glass to excite humility in her. For she knew that the good which we do is not originally from ourselves, but from the fountain in which this tree of our souls is planted, and from this sun which gives heat to our actions. She said this was represented so clearly to her, that when she did any good action, or saw one done by another, she had recourse to this principle, and perceived how without this aid we could do nothing. Hence it was that she immediately broke forth into the praises of God, and in general did not remember herself in any good action which she did. The time would not be lost sisters, which either you spent in reading or I in writing this, if we did but gain these two benefits, which learned and sensible persons know very well, but the dullness of us women stands in need of all of this. Hence our Lord is perhaps pleased that such comparisons should come to our mind. May his goodness be pleased to help us herein. These interior subjects are so difficult to understand, that whoever knows no more than I do, is compelled to say many superfluous and foolish things, in order to mention a few things which may be useful. Whoever reads this must have patience, since I have it by writing what I do not understand. I sometimes take the pen in my hand, like a foolish creature, not knowing what to say, nor how to begin. I know very well that it is very important for you, that I should explain to you some interior matters as well as I can, since we always hear it said, what a good thing prayer is, and we are bound by our rule to use it so many hours, and yet it is not explained to us. Little is mentioned to us regarding what we ourselves can do in it, and respecting those things which our Lord operates in our soul, I mean supernaturally. As this little is presented to our understandings in many and different ways, it will be a great consolation to us to take a view of this heavenly internal edifice, which is so little understood by mortals, though many walk through it. And though in other things which I have written, our Lord has enabled me to understand something, yet I have since discovered some things I did not understand so well as I do now, especially those which are more difficult. The difficulty is, that many things already well known must be said, in order to understand these other matters. My poor understanding knows no other way. Let us then now return to our castle of many mansions. You must not contemplate these rooms as one behind another, well arranged and in good order, rather cast your eyes on the center, which is the lodging or palace where the king is, and consider that as in a pineapple, before we come to the kernel which is to be eaten, there are many skins which cover and enclose it. So hear about this chamber, there are many mansions, and over it likewise there are many, because things relating to the soul are always to be considered with a certain fullness and greatness. Since too much cannot be said respecting the soul, which is capable of much more than we are able to imagine, the sun which is in this palace communicates itself to all the parts thereof. It is very important for a soul which makes use of prayer, whether it be little or much, that persons should not confine or straighten her, but let her walk freely through all these rooms, above, below, and on the sides, seeing God has bestowed on her so great a dignity. Let her not force herself to remain long in one room only, though it be in that of the knowledge of oneself, which is indeed very necessary. See that you understand me. Even for those whom our Lord entertains in the same chamber in which he is himself, for, however favored they may be, they must know that nothing else can perfect them but prayer. Nor will they be able to act otherwise, even should they wish to do so. For humility must always be at work, just as a bee flies abroad and sucks the flowers, so, believe me, may the soul. By this knowledge of herself, sometimes sore above also, to consider the greatness and majesty of her God. Here she will the better discover her own baseness than in herself. She will likewise be more free from those insects that come into the first rooms, these, those of the knowledge of oneself. Wherein, as I have said, it is a great mercy of God to be exercised, whether this be done more or less, as the saying is. Let them believe me that by this virtue of God, we shall labor much more vigorously than by being so much tied to the things of earth. I know not whether I have expressed myself sufficiently clear, for this knowledge of ourselves is so very important, that I wish you never to admit any relaxation therein, however highly elevated you may be, because while we live on this earth, nothing is more necessary for us than humility. I say then again that it is very good, nay, the very best thing to enter first into the mansion where this knowledge is practiced, rather than fly to the others, because this is the way of them, and if we can advance in a safe and smooth path, why should we desire wings to fly? Let us therefore endeavor to advance more in this way, for in my opinion, we shall never be able to know ourselves, except we endeavor to know God. By considering His greatness, we discover our own baseness. By contemplating His purity, we discover our own filthiness, and beholding His humility, we shall discover how far we are from being truly humble. Herein is a double gain. The first is that as a white color next to a black appears much wider, and on the contrary, a black near a white color, so are our imperfections better discovered by being contrasted with the divine perfections. The second is that our understanding and will are ennobled thereby, and more disposed to every good, in meditating by turns both on ourselves and on God. For never to rise from the mire of our own miseries is very injurious to us. As we said of those in mortal sin, that those streams are very black and fetid. So the same may be said here. For though they be not so bad as these, may God deliver us from that, for I speak by a comparison. Yet by dwelling continually on the misery of our body, the stream will never run clear on account of the mud of fears and of cowardice, which will come upon us. For we may be inclined to consider whether others notice us or not, whether some evil may not happen to us if we go along this way, whether it be pride in us to attempt such and such a work, whether it be good for one so miserable as I am, to think about applying myself to so high a matter as prayer, whether people will think better of me for not going along the way everyone else goes. That extremes, even in virtue, are not good. That being so base a sinner, my fall from such a height might be greater. That perhaps I should not go forward, and might injure some others who were good, that such a person as I am may not be singular, etc. Oh my daughters, how many souls has the devil utterly ruined by this way? All this seems humility to them, and many other things that I could say, which arise from not understanding ourselves, for the knowledge of ourselves sometimes confuses us if we never get out of ourselves. I am not surprised that this, and much more, are so much dreaded. I say then, daughters, that we must fix our eyes on Christ, our only good, and there we shall learn true humility. Let us also consider his saints. I said, our understanding must be ennobled, and thus the knowledge of ourselves will not make it base and cowardly. For although this be the first mansion, yet it is exceedingly rich, and so very valuable, that whoever can get free from the insects therein will not fail to advance further. Terrible are the wiles and stratogens of the devil, for keeping souls from knowing themselves and understanding their ways. From my experience, I could give you many remarkable signs on this account, I say, that you must not consider a few of these rooms only, but a million, for souls enter there by many ways, and all with a good intention. But as the devil always has a bad intention, in every one of these rooms he no doubt keeps many legions of devils to attack souls, and to hinder them from passing from one to another. The poor soul, not knowing this snare, is deluded by him in a thousand ways, though he cannot so easily act thus with regard to those who are nearer the king's palace. But here, as they are yet immersed in the world and engulfed in its pleasures, and deceived by its honors and ambition, the guards of the soul, which are the senses and faculties which God has given her, have no strength of their own, and hence these souls are easily conquered. Though these be desirous of not offending God and perform good works, yet they who shall see themselves in this state stand in need of approaching nearer, by degrees, to the Divine Majesty, and of taking the Blessed Virgin and the Saints for their intercessors, that so they may fight for them, since their servants have little strength to defend them. Indeed, in every state, strength must come from God. May His Majesty grant it to us in His mercy, Amen. How miserable is the life we live in, but because I have said sufficient elsewhere daughters, respecting the harm we receive through not understanding the benefit of humility and that of the knowledge of ourselves, I shall say no more here on that subject, though it is very important. Our Lord grant that I may have spoken something which has been useful to you. You must notice that, in these first mansions, there comes little of that light which diffuses itself from the palace wherein the king resides, for they are not dark and black, as is the case when the soul is in mortal sin, yet they are in some degrees obscured, so that the light cannot enlighten him who is in these rooms, and this is not through any fault of the room. I know not how to explain myself, but because so many noxious things, such as serpents, lizards, vipers, and venomous creatures enter with him, so as to hinder him from perceiving the light, just as if one should come into a place where the sun shone much, but his eyes were so covered with dirt that he could hardly open them.  They blind his eyes in such a way that he sees nothing but them. Thus it sometimes seems to be the case with the soul, which though it be not altogether in a bad state, is nevertheless so taken up with the things of this world, and so immersed, as I said, in wealth, honors, and business, that truly if she were desirous of beholding and delighting in her own beauty, they will not allow her to do so, and it seems she cannot escape so many obstacles. It is very proper, in order to enter into the second mansions, that everyone should endeavor, according to his state, to give up every business which is not necessary. This is so very important for arriving at the principal mansion, that, except one begin to do this, I consider it impossible to arrive, and though he may be within the castle, he will not on that account be able to remain in the room, where he is already, without apparent danger, because among so many venomous creatures, it is impossible not to be bitten some time or other. What an evil then would it be, daughters, if those who are free from these stumblings, as we are, who have already entered further into other secret rooms of the castle, should by our own fault return again to these tamalts. On account of our sins there are many, no doubt, who, after having received great favors from our Lord, have by their own fault relapsed into this misery. Here we are free, as regards the exterior. May our Lord grant we may be the same in our interior also. Be careful, my daughters, to keep ourselves free from other people's business. Consider that there are few mansions of this castle in which the devils do not fight. It is true that, in some, the guards, that is, the faculties, have strength to resist the devils. But it is necessary for us not to neglect observing their wiles. That so, when they transform themselves into angels of light, they may not deceive us. There are many things which, insinuating themselves by little and little, may hurt us exceedingly, and we may not perceive the evil till it be passed. I have elsewhere told you that it is like a def file, and we must observe it in its beginnings. I will mention some particulars in order to enable you to understand the subject better. The devil, for instance, suggests to a sister certain impetuous desires of doing penance, so that she never seems to rest but when she is torturing herself. This beginning is good, but if the superioress should have commanded that no penance should be done without leave and the devil should make her believe that for so good an object she may take some liberty.  Then you see what all this apparent good ends in. In another, he excites zeal for very great perfection. This is very good, but from this cause any small fault in the sisters may appear a great crime to her eyes, and she may become very anxious to observe whether they commit faults and not seeing her own. She will be running to the superioress to acquaint her with them, moved there too by the great zeal she has for discipline. But the rest, not knowing her interior and seeing her so busy, do not possibly like this conduct very well. That which the devil aims at, hereby is no trifle, these, to cool our charity and mutual love, this would indeed be a great evil. Let us remember, daughters, that true perfection consists in the love of God and our neighbor. The more perfectly we observe these two precepts, the more perfect we shall be. Our whole rule and constitution serve for nothing else, but as so many means for enabling us to do this with more perfection, let us banish such indiscreet zeal as may injure us, and let each one look to herself. But because I have spoken at length on this matter elsewhere, I will not enter into further particulars here. This mutual love is so very important that I wish you never to forget it, for by noticing in others certain unimportant matters, which sometimes will prove not even imperfections. But we take them perhaps in a bad sense, because we know little of the person's interior. The soul may both lose her own piece, and likewise disturb the peace of others. Consider, then, if perfection will cost you dear or no. The devil can also raise this temptation against the priorus, and it may prove more dangerous. Great discretion is therefore necessary, for if faults be committed against the rules and constitutions, they must not always be passed over, but the superiorists should be informed of them. If they are not corrected, the superior must be told of the matter, and this is charity. Again, if any very serious faults should be found among the sisters, to let such things pass by, through fear lest it might only be a temptation, would itself be a temptation. Great care should be taken lest the devil might deceive us, not to mention this matter to another person, for thereby the devil may gain much, and introduce a habit of detraction. But speak of it, as I said, to such as can and should remedy the evil. In this place, glory be to God, much liberty is not allowed for it, on account of the continual silence which is observed. End of the first mansion, chapter two. The second mansion, chapter one, of the interior castle. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boulay. The interior castle, or the mansions, by St. Teresa of Avila. Translated by the Reverend John Dalton. The second mansion, chapter one. The saint explains the great importance of perseverance in order to be able to arrive at the last mansions, etc. I will now mention what kind of souls those are who enter the second mansions, and what they do therein. I wish to say little because elsewhere I have entered into many particulars on the subject, and it would be impossible for me to repeat here over again many of the same things. Since I do not now remember what I said then. But could I present those same things before you in a different way? I know well they would not tire or displease you, for we are never tired of the books which treat on that subject, though they are numerous. I say then that this second mansion is for those who have already begun to make use of prayer, and who understand how important it is for them not to remain in the first mansions. But they are not determined to refrain from being often in them, because they do not avoid the occasions, and this fault is very dangerous. It is, however, a great mercy, that sometimes they endeavor to fly from these serpents and poisonous creatures, and that they know it is good to avoid them. These have, in one way, more trouble than those in the first mansions. Though they are not in such danger, because it seems they are already aware of the danger, and they have great hopes of entering further in. I say they have more trouble because the persons in the first mansions are like dumb men who hear nothing, and so they bear the better the misfortune of their not being able to speak, which those could not do who hear but cannot speak. Yet the being deaf is not therefore the more desirable, for it is a great benefit to understand what is spoken to us. Thus these hear the calls our Lord gives them, because as they approach nearer to His Majesty, He is a very good neighbor, and so great are His mercy and His goodness, that although we continue to be addicted to our pastimes, employments, and pleasures, and are exposed to conflicts with the devil, now falling and then rising, for these vermin are so poisonous and such dangerous company, and so restless in their motion, that it would be a wonder not to stumble on them and fall. Still, notwithstanding all this, our Lord prizes our loving Him so much, and seeking His company, that He hesitates not, some time or other, to call us to approach nearer to Him. And so sweet is the voice, that the poor soul is dejected, because she does not immediately perform what He commands her, and this, as I have said, is a greater trouble than not to hear His call. I do not say that these words and calls are like some others which I shall speak of afterwards. They come by discourses heard from good people, or from sermons, or by reading pious books, or many other ways by which we have often heard God call us, such as by sickness and adversity, and also by a certain truth which He teaches us at times of prayer. And however we miss these may be observed, yet they are greatly esteemed by God. Do not, my sisters, make light of this first grace, nor be disconsoleate. Though you may not immediately correspond with our Lord, for His majesty knows how to wait many days and years, especially when He sees in us perseverance and good desires. This is that which is most necessary here, because by perseverance we never fail to gain a great deal. But terrible is the attack which the devil makes here in a thousand different ways, and with more grief to the soul than in the former mansion. There she is dumb and deaf, or at least she heard but little and resisted less, as if in some manner she gave up all hope of victory. But here the understanding is more vigilant, and the powers are more wise, and the discharge of the artillery makes such a noise that the soul cannot help hearing it. Here the devils represent to us these serpents, that is, the things of this world. They wish to persuade us that the pleasures thereof are almost eternal. They place before us the esteem which men have had for us, our friends and relations, our health which will be ruined by the austerities of penance, for a soul which desires to enter this mansion always begins to desire mortification, and a thousand other such impediments are represented to her. Oh Jesus, what disorders do the devils raise here? How great are the afflictions of the poor soul, not knowing whether she should advance or return to the first room. On one side, reason represents to her what a cheat and a folly it is to imagine all this to be in any way valuable. In comparison with that to which she aspires, faith teaches her what is sufficient for her. Memory discovers to her what all these things will end in, and represents to her the death of those who once enjoyed abundance of these transitory things, and how she has seen some persons die very suddenly, and how soon they were forgotten by everyone, and how she has seen some whom she knew when they were in great prosperity, now trodden underground. And when she has passed by their graves, often she has beheld many filthy worms breeding on their bodies. And so with regard to many other things which memory can represent to her, the will inclines her to love him in whom she has seen so many proofs of love, some of which she would be glad to repay. It is especially represented to her as this true lover never departs from her, as he always attends her and gives her life and being. The understanding then comes in, and makes her know that though she should live many years she could not find a better friend than God, that all the world is full of deceit, and that those pleasures which the devil proposes to her are also full of troubles, cares, and contradictions. It tells her to be confident that out of this castle she will find neither safety nor peace, that she should not go to other houses since her own is so well provided with good things if she will only enjoy them. And who enjoys all he requires so much as she does in her own mansion, especially as she possesses there a guest who will make her mistress of all blessings, if she do not wander from home, like the prodigal son, who was obliged to feed on the swine's flesh. But oh my lord and my god, how does our being accustomed to vanity and to the things of the world scatter all these blessings? Faith is so dead that we love much more what we see than what it tells us. We behold indeed nothing but great misery in those who seek after these visible things, and this misery is brought on by those poisonous objects with which we come in contact, for as a person who is bitten by a viper is poisoned and swells all over his body, so it will be the case here unless we be very careful. It is clear that great care will be required for our recovery, and God bestowed a high favor upon us if we do not die from the effects. Truly does the soul suffer great afflictions herein, especially if the devil should perceive that she is disposed to go further on. All the powers of hell will then combine together to force her back. Oh my lord, how necessary is thy aid herein, without which nothing can be done? In thy mercy, permit not this soul to be deceived by leaving off what she has commenced. Give her light to see that herein all her happiness consists to avoid bad company. It is very important to converse with those who speak on such subjects, and to associate not only with those who are in the same rooms where she is, but with those also who she knows have entered further into the rooms nearer the king. For this will be exceedingly useful to her, and she may converse with them in such a way that they might take her in with them. Let her always be on her guard, lest in this attack she be conquered by yielding, because should the devil find her firmly resolved rather to lose her life, her rest, and all he can offer her, then return back to the first rooms, he will soon leave off attacking her. Let her be courageous, and not like those who, when they went out with Gideon to battle, bent themselves down on the ground to drink. Let her remember that she goes out to fight with all the devils, and that there are no better arms than those of the cross. Though I have mentioned this in other places, yet I repeat it here again, these, that the soul must not think she will find in what she now commences ease and pleasure. This would be too mean a kind of beginning for the erection of so noble and so costly a building. If we should begin to build it upon such sand, it will all fall to the ground, and we shall always be having disgusts and temptations, for these are not the mansions in which mana is rained down, they are further on, where the soul relishes everything as she desires, because she desires nothing but what is pleasing to God. It is very strange indeed, that though we are full of a thousand impediments and contradictions, and have such weak virtues as can scarcely move, being but just born, and God grant that they have begun to be born, still we are not ashamed to desire delights in prayer, and to complain of irritities.  Let everything else be secondary to this. If our Lord shall grant you this favor, give him many thanks for it. You may imagine that as regards exterior trials, you are quite resolved to endure them, provided God may caress you in the interior, but his majesty knows best what is sufficient for us. He needs no advice as to what he should give us, since he may justly say to us, you know not what you ask. The principal object of one who begins to make use of prayer, do not forget this, for it is important, should be to endeavor and resolve, and dispose oneself with all possible diligence to conform his will to that of God. Be assured, as I shall afterwards mention, that hearing consists all that high perfection which we should attain in our spiritual progress. The more perfectly we practice this, the more shall we receive from our Lord, and the further shall we advance in this way. Think not that there are herein strange languages and unintelligible things unheard of before, for in doing God's will consists all our good. But if we err in the beginning and desire that God would immediately do our will and lead us according to our fancies, what firmness can this edifice have? Let us endeavor to do all we can, and beware of those poisonous animals, for often does our Lord allow evil thoughts to afflict us, and they do indeed afflict us, without our being able to drive them away. He leaves us in irritities, and sometimes he permits these beasts to bite us, that so we may afterwards learn how to avoid them, and he thus wishes to try whether we are sorry for having offended him. Be not therefore discouraged, if sometimes you fall. Do not neglect to go forward, for from such falls God will draw good, just as he who sells treacle drinks poison first, to prove whether the treacle be good. When we do not perceive our misery in any other thing, but are sensible of the great harm we receive from being distracted and dissipated with regard to exterior things, the mere fact of our enduring this conflict might suffice to make us return to our recollection. Can there be a greater evil than not to live in our own house? What hope can we have to find rest in the houses of other people, if we do not enjoy it in our own? But it seems that those most intimate and sincere friends in Kindred, I mean the powers of the soul, with whom we must always live, whether we will or know, make war upon us, as if sensible of the rebellion which our vices have raised against them. Peace, peace be with you, my sisters, as our Lord said, to which he frequently exhorted his apostles. But believe me, that if we neither have it, nor endeavor to find it in our own house, we shall not find it in another person's house. By the blood which Christ shed for us, let this war now cease. This I request of those who have not begun to enter into themselves, and also for those who have begun, these, that they must not allow this war to force them to go back. Let them consider that a relapse is worse than a fall. They already see their ruin. Let them confide in God's mercy and not in themselves, and they shall see how God will lead them on from one mansion to another, and place them in a country where these beasts cannot touch them nor attack them, but where they can subdue them all and laugh at them, and enjoy, even in this life, far greater blessings than we could wish. But as I said at the beginning, I have shown you elsewhere how you should act in these troubles which the devil raises here, and how the commencement of recollection is not to consist in strength of arms, but in sweetness. In order that you may persevere more faithfully, I will say no more here, except to declare my conviction that it is very beneficial to confer with persons of experience. You may perhaps think that it is a great loss to omit some things which are not necessary to be done, but if you do not entirely leave off prayer, our Lord will direct everything to our prophet, though we may find no one to instruct us. There is, however, no remedy for this evil. But to resume it again, otherwise the soul will lose everything by little and little, and God grants she may understand it. Some of you may think that if it be so dangerous to go backwards, it were better never to have entered, but always to remain outside the castle. I have already told you in the beginning, and our Lord himself has said so. He that loves the danger shall perish in it. The gate for entering this castle is prayer, as I have said. To think then, we shall enter heaven without praying, and entering into ourselves by the knowledge of ourselves and the consideration of our own misery and what we owe to God, and by often imploring his mercy, is foolishness. Our Lord himself has said, No one can come to the Father but by me, and somewhere else, he says, He that seeth me, seeth the Father also. Now if we never look at him, nor consider how much we owe him, nor the death he suffered for us, I do not understand how we can know him, or perform works in his service. For what value can faith have without these, and what worth can these have, if not united with the merits of Christ? Neither do I know who can excite us to love this Lord. May his majesty be pleased to make us know how dearly we have cost him, and that the servant is not greater than the master, and that we must work in order to enjoy his glory, and for this reason we must pray likewise, that so we may not fall into temptation. To those who, through the goodness of God, have conquered in these combats, and by perseverance have reached the third mansions, what shall we say but these words, blessed is the man that feareth the Lord. His majesty has conferred no small favor upon me by making me now understand, for otherwise I have little ability for such things, the meaning of these words in my own tongue. With reason do we truly call him blessed, since as far as we can understand, unless he turn back, he is secure in his salvation. Here you see, sisters, how important it is to have conquered in the former battles, for I consider it certain that our Lord never fails to place him, who has arrived so far, in security of conscience, and this is no small happiness. I said, in security of conscience, but I spoke incorrectly, for there is none in this life, and therefore always understand my meaning to be, except he forsake the way he has begun, there is no security. It is indeed a very great misery to live in this life, where we must always be like those who have their enemies at the gate, who can neither eat nor sleep, but are obliged always to have their arms continually in their hands, always to be in anxiety and fear, lest the enemy make a breach on some side or other, and become masters of the castle. Oh my Lord and my God, how canst thou wish that a life so miserable should be loved? It is impossible for us to avoid wishing and requesting to be taken out of it, were it not for the hope of losing it for thy sake, or spending it entirely in thy service, and above all, because we know it is thy pleasure we should live in it. If this be so, my God, let us die with thee, as St. Thomas said, since to live without thee, and in the fear of being possible to lose thee forever, is nothing else than to die many times. I tell you, therefore, my daughters, that the blessedness we must ask for is to be at last in security with the blessed. For amidst these fears, what pleasure can he have who finds no pleasure except in pleasing God? Consider that some of the saints have had a much greater fear than this, and yet they have fallen into grievous sin. Nor are we sure that if we fall, God will stretch out his hand, I mean his special assistance, to draw us out of them, and that we shall do penance as those saints did. I assure you, my daughters, while I am writing these words, I am so seized with fear that I neither know how I write nor how I live. When I reflect on this subject, and this I very often do, pray, my daughters, that his majesty may ever live in me. For otherwise, what security can such a life as mine have, which has been so wicked? Be not afflicted on hearing it has been so, as I have sometimes seen you, when I have thus spoken to you. This comes from your desiring that I should be very holy, and you have reason for so do I desire. But what can I do if I lose this holiness through my own fault? I cannot complain of God that he has not given me sufficient help for the accomplishment of your desires. I cannot speak thus without tears, nor without extreme confusion, when I see myself writing for those who can even teach me. This is a hard obedience. May our Lord grant that as it has been performed for his sake, it may in some way prove beneficial to you. And if for nothing else, may it help you to beg pardon of our Lord for this miserable sinner who is so presumptuous. But his majesty knows I can only presume on his mercy, and since I cannot help having been what I was, I have no other remedy but to have recourse to his mercy, and to trust in the merits of his son, and of the blessed virgin his mother, whose habit you and I wear, though most unworthy of it. Thank him that you are truly the daughters of this lady, and therefore, having so good a mother, you must not be ashamed of my being so bad. Imitate her, and imagine what the greatness of this lady must be, and what a great honor it is to have her for our patroness. For my sins, and being such a wretched creature as I am, have not been able to tarnish this holy order in the least. But I wish to warn you against one thing, these, not to be too secure, because the order is such, or because you have such a mother. For David was a great saint, yet you know what Solomon proved. Neither should you make much account of the enclosure and penance in which you live, nor let your always conversing with God, or your continual exercise of prayer make you secure, nor your being so much separated from the world, nor your abhorring worldly things. All this is very good, but not sufficient, as I have said, to free us from fear. Often then, remember and meditate on this verse. Blessed is the man who feareth the Lord. Having digressed much, I know not what I was saying, and when I reflect on myself, I am unable to mention anything good, and therefore I will not say any more now on that subject. Returning then to what I began to say respecting souls who have come into the third mansions, I consider this to be no small favor which our Lord has bestowed upon them, but rather a very extraordinary one, these, that they have overcome the first difficulties. I believe there are many such souls in the world who, through the goodness of our Lord, are extremely desirous of not offending His Majesty, who keep themselves from venial sin, are lovers of penance and of their hours of recollection and prayer, who spend their time well and are exercised in works of charity towards their neighbor, who are very regular in their actions and the government of their house, such at least as have families. This is indeed a very desirable state, and there seems to be no reason why these should be denied entrance into the very last mansion, nor will our Lord deny it to them, if they be willing. For this is an excellent disposition to induce Him to show them all kind of favors. Oh, Jesus, who will not exclaim that He is desirous of so great a happiness, especially as He has already conquered the greatest difficulties? Everyone must desire it. We all say we desire it, but as something more is required in order that our Lord may take entire possession of the soul, it is not enough to say these words, just as it was not sufficient for that young man whom our Lord asked if He would be perfect. Ever since I began to speak of these mansions, me thinks I see Him, for our case resembles His. Hence, in a great measure, proceed these great irritities in prayer, though there may be other causes also. I do not speak now of certain internal afflictions, very intolerable, which some good souls endure without any fault of theirs, out of which our Lord always delivered them with great gain to them. Neither do I speak of those who are troubled with melancholy and other infirmities. We must not pry into the judgments of God. My opinion is that what I have mentioned is generally the cause of them, for as these souls see that they would not on any account commit a mortal sin, and many would not willfully commit even a venial sin, and that they spend their lives well, and make a good use of their property. They cannot with patience endure that the gate should be shut against them, by which they might come into the chamber where the king is, whose servants they consider themselves, and they are really so. But though earthly kings have many subjects, yet they cannot all enter his chamber. Enter, enter my daughters into your interior, and pass beyond those miserable works of yours, which, on account of your being Christians, you are bound to perform, and much more also. Let it be sufficient that you are God's subjects. Be not desirous of much more. Consider the saints who have entered into the chamber of this king, and you will see by their lives what a difference there is between them and us. Do not demand that which you have not merited. For whatever service we do, we must not think we can merit it. We who have offended God. Oh humility, humility, I know not what temptation has come upon me herein, for I cannot help believing but that he who heeds these irritities is in some way wanting in this virtue. I do not wish, as I said, to speak of those great internal afflictions whereof I have already said, that they show a far greater want of humility. Let us try ourselves, sisters, or let our Lord try us. He can best do it, though we often do not desire to understand it. Coming to those souls who are so well disposed, let us see what they do for God, and we shall soon find we have no reason to complain of his majesty. For if we turn our back on him, and go away sad, like the young man in the gospel, when he tells us what we are to do in order to arrive at perfection, what do we wish his majesty to do, who will give a reward in proportion to the love we bear him. This love, my daughters, must not be built on our own fancy, but proved by works. Yet do not think he stands in need of our works. He only wants a resolute will. We must not imagine, because we wear the habit of religion, which we have voluntarily taken, and have abandoned all earthly things for God's sake, though they may be only like the poor nets of St. Peter. He gives much, however, who gives all he hath, that therefore we have done everything. This is indeed a good disposition, if we persevere in it, and return no more among the insects of the first runes, though merely in desire, but no doubt she will obtain her object if she persevere in this nakedness and abandonment of all things. But it must be on this condition, and remember I reminded you of it before, that she consider herself to be an unprofitable servant, as Christ has said, and think not that our Lord is thereby obliged to bestow such favors upon her, but rather that she having received more is the more indebted to him. What can we do for so powerful a God who died for us, who created us, and continually gives us being, that we should not esteem ourselves happy in discharging some part of what we owe him, who has given us so much and served us? These words I used unwillingly, I mean served us, yet it is true, since he did nothing else all the time he lived in the world, without our asking him for fresh favors and pleasures. Consider well, my daughters, some points which I have here marked out for you, though somewhat obscurely, not knowing how to express them better. Our Lord will make you understand them, that you may draw humility from irridities, and not restlessness, for this the devil aims at. Believe me, that wherever this virtue is really found, though our Lord may give no delights at all, yet he will bestow a certain peace and conformity, which will satisfy you more than pleasures and favors do. Since, as you have heard and read, his majesty often bestows such favors on the weakest, though I think they would not change these pleasures for the greater strength of those who encounter irridities, we are greater lovers of pleasure than of the cross. Do thou, O Lord, who understandeth the truth of things, try us, that so we may know ourselves. Please visit LibriVox.org. Recording by Anne Boulet The interior castle, or the mansions, by St. Teresa of Avila, translated by the Reverend John Dalton. The third mansion, Chapter 2. The saint continues the same discourse and speaks of irridities in prayer, etc. I have known some souls and may, with great truth, say many, who have arrived at this state, and lived many years in this uprightness and composure of soul and body, as far as can be done, and yet, after this, when they now seemed almost lords of the world, at least greatly undeceived respecting it, when his majesty began to try them in some small matter, they acted with so much restlessness, disquiet, and narrow-heartedness that they made me astonished, and also exceedingly fearful for them. It is no use to give them advice, because having so long addicted themselves to virtue, and practiced it, they fancy they can instruct others, and that they have abundant reason to feel such things. In a word I have met with no remedy, nor do I find any to console such persons, unless it be to show great compassion for their affliction, and it is indeed a pity to see them subject to such misery, and not to contradict their fancies, for they agree in their imagination that it is for God's sake they endure these things, and thus they never consider it to be an imperfection in them, which is another delusion that happens to persons so far advanced. That they should feel such things is no wonder, though, in my opinion, this feeling should quickly pass away, for our Lord, in order to make his elect sensible of their misery, often withdraws his favors for a time. We need nothing else in order to know ourselves immediately. This way in which our Lord tries these souls is soon discovered, for they very clearly understand their defects. Sometimes, when they see themselves inclined to earthly things, and these know very great matters, without their being able to help themselves, this afflicts them more than the other. But this I consider a great mercy of God, for though it be a fault, still it is very useful towards acquiring humility. This, however, is not the case with the persons I speak of, for they, as I said, admire these things in their thoughts and wish others to admire them likewise. I will mention a few particulars. In order that we may prove and understand ourselves better before our Lord prove us, it is better to be prepared and to know ourselves beforehand. A rich person having no children, nor anyone to whom he can leave his estate, happens to lose some of it, yet not so much, but that the remainder is sufficient for himself and household, and he has even something to spare. Now, if such a person should be so much disturbed and uneasy, as if he had not bread to eat, what use would it be for our Lord to require such a person to forsake all things for the love of him? It may be said that the person is troubled at his loss, because he could have left his money to the poor. But I am confident God prefers that he should conform himself to what his majesty does, and endeavor to keep his soul quiet, rather than to exercise this charity. But as he does not do this, because our Lord has not advanced him so far, let it pass. Let him understand, however, that he is wanting in his liberty of spirit, but by means of it he might dispose himself in such a way, that our Lord would be induced to give him this liberty, because he begs it of him. Another has abundance to live on and something to spare. An opportunity presents itself for obtaining more wealth. If it be offered in the way of a gift, let him take it, but seek after it, and when this is obtained, to strive for more and more. Let the intention be ever so good, and it must be for, as I said, these persons are given to prayer, and are really virtuous. Yet let these individuals be assured that they will never enter the mansions next to the kings. It is just the same with these persons if they chance to be despised, or they are honored to be lessened, however slightly. For though God gives them the grace to bear this trial well very often, since he is very desirous of favoring virtue in public, so that the particular virtue which they fancy they have may not suffer, or it may be because these persons have done him some service, for our Lord is exceedingly good. Yet there remains in their mind a certain uneasiness which they cannot easily overcome or get rid of. Oh my God, are not these the persons who for so long at time have meditated on the sufferings of thy son, and have considered how great a favor it is to suffer, and who even desire sufferings? They wish everyone to be as regular in their manner of life as they themselves are, and God grant they may not imagine the anxiety they suffer to be only for the faults of others, for in their thoughts they imagine this to be meritous also. You may think, sisters, that I wander from the subject, and that what I say does not relate to you, because here, in this house, there are no such things, since we neither have nor desire nor seek after wealth, nor does anyone do us the least injury. These comparisons, then, you may say, have nothing at all to do with us. Still, many other things which may happen may be learned from them, which to mention here is neither necessary nor convenient. By these comparisons, you will discover whether you are wholly disengaged from all affection to that which you have abandoned. For certain little matters present themselves, though not of this kind, by which you may make a sufficient trial of yourselves, and know whether you have the command of your passions. And, believe me, the matter consists not in wearing or not wearing a religious habit, but in endeavoring to practice virtue, and in subjecting our own will in everything to that of God. It also consists in regulating our lives conformably to whatever His Majesty shall order and appoint, and in desiring not our own will, but His. But as we have not yet arrived at this point, let us, as I said, acquire humility, sisters, for this is the ointment of our souls. And if we possess this virtue, the physician who is God will come and heal us, though he may delay a little.  These they carefully observe in order thereby to serve our Lord, for all this is not bad. In the performance of these penances, they use great discretion in order that they may not injure their health, never fear their killing themselves, for their good sense will take care of that. Such a love is not desired as deprives us of reason, but I wish we had such reason as not to be content with serving God in this manner, always in the same way, so that we never arrive at the end of our journey. And as, in our opinion, we are always going on, and thus we tire ourselves. For, believe me, this is a very tiresome way. It will be very good if we do not lose ourselves. But, my daughters, if we had to go from one country to another, where we might conveniently arrive in eight days, how would you like it if, on account of the ins, the winds, the snows, the rains, and bad roads, we were a year on our journey, would it not be better to finish the journey at once? For we shall meet with all these inconveniences, and there is danger from the serpents also. Oh, how many clear proofs could I give of this? God grant, I may have escaped these, for I often think I have not. While we proceed with so much caution, everything offends us, because we are afraid of everything, and so we have no courage to venture forward, as if we could arrive at these mansions, and leave others to endure the difficulties of the way. But, as this is impossible, let us, sisters, for the love of God, urge ourselves on, and leave our reasons and our fears in his hands. Let us forget this natural weakness, which may occupy us exceedingly. Let our superiors, whom it concerns, take care of this. And let us think of nothing but hastening on to see this, Lord, for though you have but few delicacies, yet too much care for your health may deceive us. How much more when our health will be no better on this account? This I know, and I know, likewise, that the matter does not consist in that which relates to the body, this being the least considerable. The journey I speak of is our advancing with great humility, and herein, if you understand me, I consider lies the loss of all losses to those who do not go forward. We should, therefore, imagine that we ourselves have traveled but a little way, and so we should really believe, but that our sisters have made haste, and have advanced far, and we ought not only to desire but endeavor to be the most base and wicked of all creatures. If we do this, we shall prove that we are in a most excellent state. Otherwise we shall continue all our lives where we are, with a thousand afflictions and miseries. For, not having left ourselves, our journey becomes very difficult and painful, because we travel way down with this clay of our misery. But this does not happen to those who go forward, and ascend to the remaining mansions. In these mansions, of which I am now speaking, our Lord does not fail to reward us, but as a just and merciful God, for he gives us much more than we deserve, and bestows upon us pleasures far greater than those delights which we receive in this present life. But I do not think that he gives many internal delights, unless he may sometimes do so, in order to invite us to behold what passes in the other mansions, that so we may prepare ourselves to enter them. You may, perhaps, imagine that joys and pleasures are one and the same thing, and you may ask why I make a difference in their names. To me, the difference seems to be very great, though I may be mistaken. But I will explain my meaning in the fourth mansions, which come next, and as I shall then have something to say respecting the pleasures our Lord gives, it will be there the proper place to speak on the subject, and though this may seem unprofitable, yet it may in some way prove useful. In order that understanding what each is, you may strive for what is the best. This is a great comfort for souls whom God leads thus far. But a subject of extreme confusion for such as already imagined they have obtained everything. If they be humble, they will be excited to give God thanks. But if they want this virtue, they will feel an interior dejection, though without any cause, for perfection does not consist in having sweetnesses, but in this, in loving most, and so the reward will be in proportion, and in striving who will labor the best in justice and in truth. You will perhaps ask me, if this be true, as it most certainly is, of what use is it to speak of those inward favors and to discover how they are to be known. I know not. Ask him who commands me to write on the subject, for I should not dispute with my superiors, since this would not be fit, but simply obey them. What I can with truth assert is, that when as yet I neither had, nor by experience knew, nor once thought of ever having any such thing in all my life, this I thought with reason, since it would have been too great a joy for me to have discovered, or even conjectured, that in anything I please God. Yet when I read in books respecting the favors and consolations which our Lord bestows on souls that serve him, I was extremely taken with them, and thereby my soul was excited to give great praises to God. If my soul then, being so bad, did this, how much more will good and humble souls praise him? And though only one should praise him, and that but once, in my opinion, it would be proper to mention such praise, in order that we might know what joys and delights we lose by our own fault, and rather so much the more, because if they come from God, they are attended with love and courage, helps which enable us to travel without pain, and to go on increasing in good works and virtue. Do not imagine it is of little importance whether we work or know, for provided that we do everything which lies in our power, our Lord, who is just will, give us in some other way what he deprives of us in this, for reasons best known to himself, since his secrets are very hidden, at least that which is the best for us will no doubt be given to us. That which, in my opinion, would be exceedingly useful to those who, through the mercy of God, have arrived at this state, to whom, as I have said, no small favor is shown, that they are so near ascending higher, is being very careful to comply promptly with obedience, and it would be very useful for persons, even though they might not be religious, to choose, as many do, someone whom they might consult, in order to avoid doing their own will in anything, for this is what generally deceives and hurts us, and here we should not seek a person of the same disposition and ideas as ourselves, who might flatter us instead of striving to detach us from the things of this world, but we should procure one who knows well the deceits of the world, because, by conversing with one who already knows them, we shall then be better enabled to discover these deceits ourselves, and also because some things, which at first appear impossible, yet when we see that others easily perform them and sanctify them, encourage us exceedingly. By their flying we venture to fly, just as young birds do, which though they cannot at first take a high flight, yet do it by little in imitation of the old ones. This helps us very much, I know it. However much these persons may be resolved not to offend God, yet it is the best not to expose themselves to the occasions of offending Him, because, as they are still near the first mansions, they might easily return to them again, for their courage does not rest on a solid foundation, like theirs who are exercised in afflictions, for these understand the tempests of the world, and know how little they are to be feared, and that its pleasures are not to be desired. And perhaps some violent persecution would force them back, for the devil knows how to raise such storms in order to do us harm. But these persons, intending through a laudable zeal to prevent the sins of others, prove unable to resist that which may happen to themselves upon such occasions. Let us mind our own faults, and not trouble ourselves about those of other people. It is very common for persons who are so regular themselves to wonder at everything, and yet we might perhaps learn in something of great importance, from the very person at whom we wonder. And if we should pass them in our exterior comportment and manner of conversation, this is of no great consequence, though it may be good. But we should not, therefore, immediately desire that all persons should walk in the same way, just as one should not teach the workings of the Spirit, who perhaps does not know what they are. For in this desire, my sisters, which God gives us of doing good to our souls, we may commit many errors. Hence, the best course is to follow the directions of our rule, that is, always to endeavor to live in silence and in hope, since our Lord will take care of the souls He loves. And if we do not neglect to pray to His Majesty, we shall by His assistance advance greatly. May He be blessed forever.