The Interior Castle (Complete Edition). St. Teresa of Avila
light, and that the powers of the soul and of the body are enlivened and strengthened by the Power established in the centre, whence comes all our good, so that we have but a small share in our good works. All the good she did, she from this moment referred to God as its principal author.
’Fourthly, she derived from it the subject of the book she was ordered to write on prayer, comparing the seven rooms of the Castle with as many degrees of prayer, whereby we enter within ourselves and draw nearer to God. So that, penetrating to the depths of our soul and gaining perfect self-knowledge, we reach the seventh room where God Himself dwells, with Whom we become united by as perfect a union as is possible in the present life, being made partakers of His light and love.
’I will say no more of this vision and the Mansions, because your Reverence must by now have seen this admirable book, and must know with what accuracy, with what majestic doctrine, with what lucid examples she describes the progress of the soul from the gate to the very centre. It is clearly seen in this treatise how she communicated with our Lord, and how His Majesty vouchsafed to place her in the centre and to unite her with Himself, as she puts it, by the bonds of marriage and an inseparable union.’19
After the publication of the Interior Castle, in 1588 at Salamanca, it became not only more widely known, but also more and more appreciated. Francis Suarez, the great theologian of the Society of Jesus, says in his deposition in the process of Beatification that he had read some of St. Teresa’s works, particularly the Mansions, which contain an absolutely safe doctrine and give proof of a wonderful spirit of prayer and contemplation.20
Thomas Hurtado, professor of theology at Seville, speaks as follows:
As often as I read the books of the holy Mother, I admire the wonderful manner in which God instructed her in mystical theology for the sake of souls giving themselves truly to familiar intercourse with His divine Majesty. But where I most regret my inability of expressing in fitting terms my sentiments towards this excellent teacher is when I look at, and refresh myself in that Castle with its seven rooms; for there is seen the effect of infused knowledge such as St. Denis received from St. Hierotheus21 and both from St. Paul, and which has been committed to writing in the famous book of Mystical Theology. Hence comes, as from a fountain-head, notwithstanding the obscurity (to our manner of thinking) of its language, the doctrine of the great masters of the spiritual life such as Hugh of St. Victor, St. Bernard, Ruysbroek, Tauler, Gerson, and many others whom I pass by.
’Nevertheless, I will boldly say that no one has given us water more limpid from that Apostolical and Areopagitical well than the holy Mother Teresa, who, in her books, but chiefly in the Mansions, has cleared up in simple language the most difficult questions of this divine theology, and has brought forth light from darkness, as it is written: (He) commanded light to shine out of darkness.’22 Who has ever been able to show as clearly as our Saint how God takes possession of the soul, how He unites Himself with its substance, whence comes to the intellect the light of faith, to the will the ardour of love, and to the senses the jubilation over His works? No one has ever turned theory into practice in a more convincing or more catholic manner. The most profound secrets of this supernatural wisdom are here treated with such ease, so amiably, so delightfully, they are illustrated by such nice and homely examples, that instead of awe-inspiring obscurity, we find lovely flowers and the sweetness of love, through which, as through an avenue, the soul passes onwards. When God made known His exalted doctrine to St. Dionysius and other mystical writers, He made use of their own language and pen. But St. Teresa in the Mansions is like the light of dawn whose rays are not intercepted by the clouds of this world; like a soft rain from above, whereby the soul grows and profits by its communications with God. Until the teaching of this great door became known it seemed as though God were inaccessible, being surrounded by darkness, through which Moses and some other persons had to pass when approaching Him;23 but they neither explained the manner nor showed the way whereby they came to the enjoyment of the sweetness of the Spouse. Now, however, this way is clear and patent to all, having been pointed out in the Mansions, in language so straight and so methodical, and no longer such as could not be understood, or required further explanation. In my opinion this holy writer derived not only the substance of her teaching from infused knowledge, but even the words with which she explains it.’24
Likewise Don Alvaro de Villegas, canon of Toledo, expressed his opinion that the Way of Perfection and the Interior Castle contain ‘heavenly doctrine.’ The weight of the subject-matter, the propriety of the comparisons, the force of the expressions, the consistency of the teaching, the sweetness of her well-chosen, vivid words, the clearness of the arguments, all this proves that she was guided by her heavenly Spouse, in Whom are hidden the treasures of the wisdom of God; and that the Holy Ghost, Who more than once was seen resting on her head like a dove, was dilating these works. Villegas does not believe that any one could read them, as such books ought to be read, without becoming himself a master of the spiritual life. For they are like heavenly dew, rendering the soul fruitful in the matter of prayer.25
It would be a mistake to consider the Interior Castle a complete treatise of mystical theology. Like St. Teresa’s other works, it is intensely personal: she describes the road by which she has been led, being well aware that others may be led in a different way. In the heavenly Father’s house there are many mansions, not only seven, and many paths lead to them. What gives the work such high value is, that it is the result of a most searching inquiry into the various phases whereby a soul is gradually transformed into the likeness of God Himself. Here St. Teresa is always at her best. She takes nothing for granted, even her own personal experiences are admitted only after having been fully investigated and found to be consistent one with the other, and conformable to the teaching of the Church and the words of Holy Scripture.
Mystical theology is generally divided into three parts, respectively called the purgative, the illuminative, and the unitive life. In the first, man is cleansed from sin and habitual imperfection by the use of the sacraments and by voluntary mortification of the passions. The mind is purified by sedulous meditation on the last end and on the Life and Passion of Christ, which must ever be the great model of the Christian. This first portion of the way to heaven can be covered by the help of the ordinary means of grace, without any direct and extraordinary intervention of divine power. The second part differs in many ways from the first. It comprises the passive purification of the soul and the passive enlightenment of the mind. By sending it keen interior and exterior trials and sufferings, God completes the cleansing of the soul in a manner far surpassing any voluntary effort of man. By raising it to the stage of contemplation He gives it fresh light on the mysteries of our Redemption. The mind is then no longer compelled to strain the memory, the reason, and the will, in order to dwell upon the great truths of religion and to derive some personal benefit therefrom, for these truths are now more or less permanently before it and fill it with holy thoughts, sometimes giving it consolation in trouble, at other times striking a warning note against imperfection. Again, the subtraction of sensible consolation, and the interior aridity arising therefrom, leave a terrible blank in the soul, showing it that, without God’s help, it is mere nothingness. This apparent estrangement from God is the keenest trial that can befall a soul, but also the most powerful means of cleansing it from the least, the most subtle imperfections.
Emerging from this state of probation, the soul enters upon the third stage, in which, though perhaps in the midst of severe suffering and sharp persecution, it knows itself to be a chosen child of God, to Whom it is united by perfect conformity of the will. Such phenomena as revelations, visions, locutions, and even more wonderful manifestations, like the wound of love, spiritual betrothal and nuptials, are incidental rather than essential to the second and third stages. Some great contemplatives have never experienced