Moradas segundas, Capítulo único. Que trata de lo mucho que importa la perseverancia para llegar a las postreras moradas, y la gran guerra que da el demonio, y cuánto conviene no errar el camino en el principio. Para acertar, da un medio que ha probado ser muy eficaz.
Introduction to the Second Dwellings
Teresa introduces the topic of souls in the second dwellings and acknowledges the difficulty of avoiding repetition when writing on prayer.
1. Now let's turn to what kind of souls enter the second dwellings, and what they do in them. I'd like to keep this very brief, because I've already spoken about it at great length elsewhere, and it's impossible not to come back and repeat a lot of it, since I don't remember a thing I've said; yet if I knew how to present it in different ways, I know you wouldn't get tired of it, just as we never tire of the books that deal with this subject, as many as there are.1
The Condition of Souls in the Second Dwellings
Teresa describes souls who have begun prayer but lack resolution, yet understand God's sweet call amid worldly dangers.
2. These are people who have already begun to practice prayer and have understood how important it is not to stay in the first dwellings, but they still don't have the resolve, so they often leave off staying in prayer, because they don't abandon the occasions—and that is serious danger.2 Still, it is a great mercy that for a time they try to flee from the snakes and poisonous things, and realize that it is good to leave them behind. These souls, in part, struggle much more than those in the first stage, though they are in less danger because they seem to understand the threats, and there is great hope that they will enter further in.3 I say they struggle more because those in the first stage are like people who are mute and cannot hear; they bear the hardship of not speaking more easily than those who can hear but cannot speak, for whom that silence is far harder to endure. But that is no reason to prefer the condition of those who cannot hear, for in the end, it is a great thing to understand what is said to us. So these souls understand the callings the Lord makes to them; because, as they keep coming closer to where His Majesty is, He is a very good neighbor, and so great are His mercy and goodness that even while we are still caught up in our pastimes and business and pleasures and worldly hustles, and even while we keep falling and getting up again in sins (for these beasts are so poisonous, their company so dangerous, and they so restless that it is a wonder if we do not stumble over them and fall)—for all that, our Lord values so highly that we should want Him and seek His company that now and then He does not fail to call us so that we may draw near to Him; and this voice is so sweet that the poor soul is undone at not doing at once what He commands; and so—as I say—it is more of a struggle than not hearing it.4
God's Call and the Demons' Assault
Teresa explains that God calls through various means and warns of the fierce demonic attacks that those with more understanding face.
3. I'm not saying these voices and callings are like others I'll speak of later. Rather, they come through words heard from good people, or through sermons, or through what people read in good books, and many other things you've heard of by which God calls — or through illnesses and hardships — and also through a truth He teaches in those times we spend in prayer. However weakly you may pray, God holds them in high regard.5 And you, sisters, don't make light of this first favor, and don't lose heart even if you don't answer the Lord right away — for His Majesty well knows how to wait many days and years, especially when He sees perseverance and good desires.6 This is what is most necessary here, because with it one never fails to gain a great deal.7 But the battering the demons give here is terrible, in a thousand ways, and with more distress to the soul than even in the previous dwelling. For over there the soul was mute and deaf — or at least heard very little and resisted less — like someone who has partly lost hope of winning. Here the understanding is more alive and the faculties more capable: the blows and the artillery keep coming so that the soul cannot help but hear them. For here the demons set before the soul these snakes — the things of the world — and make the world's pleasures seem almost eternal: the esteem one is held in there, friends and relatives, concern for health in works of penance (for the soul that enters this dwelling always begins to want to do some), and a thousand other kinds of obstacles.8
The Soul's Inner Battle and Reason's Counsel
Amid demonic uproar, the soul is torn between worldly attachments and the truths of faith, memory, and reason that point to God.
4. Oh Jesus, what a racket the demons raise here, and what afflictions for the poor soul, which doesn't know whether to go forward or turn back to the first room! For reason, on the other hand, shows her how deceptive it is to think these things are of any worth: they are worth nothing compared with what she is aiming for; faith teaches her what is good for her; memory shows her what all these things come to, bringing before her the death of those who greatly enjoyed them — deaths she has seen: how she has seen some that were sudden, how quickly they are forgotten by everyone, how she has seen some she once knew in great prosperity put under the earth, and she herself has even walked past the tomb many times and looked and seen that body swarming with worms, and plenty of other things memory can set before her; the will inclines to love the One in whom she has seen such countless things and proofs of love, and she would like to repay some of it: above all it is set before her how this true Lover never leaves her side, staying with her, giving her life and being. Then the understanding comes to her help, making her see that she cannot gain a better Friend even if she lives for many years; that the whole world is full of falsehood, and that these pleasures the devil sets before her are full of troubles and cares and contradictions; and it tells her to be sure that outside this castle she will find neither security nor peace; that she should stop wandering through other people's houses, since her own is so full of good things, if she wants to enjoy them; for who finds everything they need as they do at home — especially when they have such a Guest, who will make them master of all these goods, if they are willing not to go astray like the prodigal son, eating the food of swine?
The Poison of Habit and the Call to Persevere
Teresa laments how worldly habits deaden faith, compares sin to a viper's poison, and urges steadfastness against all hell's forces.
5. These are reasons for overcoming the demons. But oh, my Lord and God! habit in the things of vanity, and seeing that the whole world is taken up with this, spoils everything.9 For faith is so dead that we want what we see more than what it tells us; and in truth, we see nothing but plenty of misfortune in those who go after these visible things. But that is what these poisonous things we deal with have done: just as when a viper bites someone, the whole body is poisoned and swells, so it is here; we don't guard ourselves; clearly many cures are needed to heal; and God does us a great mercy if we don't die of it. Certainly, the soul endures great trials here, especially if the devil sees that it has the disposition and habits to make significant progress; then all of hell will gather to make it turn back and go outside again.10
Prayer for Help and Counsel for the Battle
Teresa prays for divine light, advises keeping good company, and exhorts the soul to fight with the weapons of the cross.
6. O my Lord! Here your help is needed, for without it nothing can be done. In your mercy, do not allow this soul to be deceived into abandoning what it has begun. Give it light so it can see how all its good lies in this, and so it can keep away from bad company; because it's a very great thing to keep company with those who are occupied with this. Let it draw near not only to those it sees in these rooms where it itself is, but to those it understands have entered the rooms nearer in; because that will be a great help to it, and it can converse with them so much that they take it in with them.11 Always stay on guard not to let itself be overcome; because if the devil sees it with a firm determination that it would rather lose its life and its rest and everything he offers it than go back to the first room, he will leave it alone much sooner.12 Let it be courageous—not like those who threw themselves down face-first to drink when they went into battle; I don't remember which ones—but let it resolve that it is going to fight all the demons, and that there are no better weapons than those of the cross.13
Do Not Build on Consolation
Teresa warns against seeking consolations early in the spiritual life, urging souls to embrace the cross like the Spouse.
7. Although I've said this before, it matters so much that I'm saying it again here: don't keep thinking there are consolations in this beginning you're making, because that's a very low way to start building so precious and great an edifice; and if they begin on sand, they'll bring the whole thing crashing down; they'll never stop going about discontented and tempted.14 For these are not the dwellings where the manna rains down; those are farther on, where everything tastes of what a soul wants, because she wants nothing but what God wants. It's a curious thing that we're still tangled in a thousand hindrances and imperfections, and our virtues still don't know how to walk—they've only just begun to be born, and may it please God they've even begun—and yet aren't we ashamed to want consolations in prayer and complain of dryness?15 Never let that happen to you, sisters; embrace the cross that your Spouse bore upon himself, and understand that this must be your undertaking: whichever of you can suffer more, let her suffer more for Him, and she'll come off best.16 As for the rest, treat it as something secondary: if the Lord gives it to you, thank him deeply.
Conformity to God's Will as the Goal
Teresa insists that the whole aim of prayer is conformity to God's will, not seeking comfort, even allowing dryness or temptations for our good.
8. It will seem to you that you're already well prepared for external hardships, and that God should therefore delight you inwardly.17 His Majesty knows better what is good for us; there's no point in advising Him what He should give us, for He can rightly tell us that we don't know what we're asking for. The whole aim of anyone who begins prayer (and don't forget this, for it matters a great deal) must be to work, resolve, and prepare herself with every effort she can to bring her will into conformity with God's; and—as I'll say later—be very sure that in this consists all the greatest perfection that can be reached on the spiritual path: whoever has this most perfectly will receive more from the Lord and is farther along on this path.18 Don't think there's some further gibberish here, or things unknown and beyond understanding—our whole good consists in this.19 So if we go wrong at the beginning, wanting the Lord right away to do our will and lead us as we imagine, what firmness can this building have? Let's try to do what lies in our power and keep ourselves from these poisonous vermin; for many times the Lord wills that bad thoughts pursue and afflict us—without our being able to cast them out—and drynesses; and sometimes He even allows them to bite us, so that we may know how to guard ourselves better afterward, and to test whether it weighs heavily on us that we have offended Him.20
Peace Through Perseverance After Falls
Teresa encourages souls not to abandon prayer after a fall, shows how even failures can be profitable, and calls for interior peace.
9. So don't get so discouraged if you fall sometime that you stop trying to go forward; for even from that fall God will bring good, just as someone who sells an antidote drinks the poison first to prove that it's good.21 Even if we saw our misery and the great harm that a scattered life does to us in nothing else but this battering we go through in order to gather ourselves again, that would be enough.22 Can there be a greater evil than not finding ourselves at home in our own house?23 What hope can we have of finding quiet in other things, when we can't even settle down in our own? Instead, our great and true friends and relatives—the ones we always have to live with whether we want to or not, namely the faculties—seem to make war on us, as if offended by the injuries our vices have done them.24 Peace, peace!✦ my sisters, the Lord said, and he urged his Apostles so many times. So believe me: if we don't have it and seek it in our own house, we won't find it among strangers.25 Let this war end at last. By the blood He shed for us, I ask this of those who have not yet begun to look within themselves—and of those who have begun, that it not be enough to make them turn back. Look: a relapse is worse than a fall. You already see your loss. Trust in God's mercy and nothing at all in yourselves, and you'll see how His Majesty carries the soul from one dwelling to another and brings it into the land where these wild beasts can neither touch it nor wear it out—rather, it subjects them all, mocks them, and enjoys far more goods than it could desire, even in this life, I mean.26
Guidance in Disturbances and the Need for Direction
Teresa reminds her readers of previous advice on gentleness in recollection and stresses the importance of seeking experienced guidance.
10. As I mentioned at the beginning, I've already written about how you should handle the disturbances the devil stirs up here, and that beginning to recollect yourself shouldn't be done by sheer force, but with gentleness, so that you can keep at it more consistently. I won't say more about that here, except that in my view, it matters a great deal to consult with experienced people, because in the things that need to be done, you'll likely think there's a serious failing.27 As long as you don't abandon it, the Lord will guide everything for our good, even if we don't find anyone to teach us. There is no remedy for this evil unless one begins again—otherwise the soul goes on being lost little by little, more every day—and may it please God that one even understands this.
The Door of Prayer and the Necessity of Self-Knowledge
Teresa refutes the fear of beginning prayer, affirms that prayer is the door to the castle, and exhorts souls to know Christ and pray without ceasing.
11. Someone might think that if turning back is so bad, she'd be better off never starting at all, and just staying outside the castle. I already told you at the beginning, and the Lord Himself says it, that whoever walks in danger perishes in it, and that the door for entering this castle is prayer. So to think that we are meant to enter heaven and not enter into ourselves—coming to know ourselves, considering our misery and what we owe to God, and asking Him again and again for mercy—is folly. The Lord Himself says: "No one will go up to my Father except through Me"—I don't know if He puts it exactly that way; I think He does—and "whoever sees Me sees my Father."✦✦28 So if we never look at Him or consider what we owe Him and the death He suffered for us, I don't know how we can know Him or do works in His service—because faith without them, and without their being joined to the worth of the merits of Jesus Christ, our good, what worth can they have?29 And who will awaken us to love this Lord? May it please His Majesty to make us understand how much we cost Him, and that the servant is not greater than the Lord, and what we need to do to enjoy His glory—and that for this we need to pray, so we won't walk always in temptation.✦✦
Read the original Spanish
1. Ahora vengamos a hablar cuáles serán las almas que entran a las segundas moradas y qué hacen en ellas. Querría deciros poco, porque lo he dicho en otras partes bien largo, y será imposible dejar de tornar a decir otra vez mucho de ello, porque cosa no se me acuerda de lo dicho; que si lo supiera guisar de diferentes maneras, bien sé que no os enfadaríais, como nunca nos cansamos de los libros que tratan de esto, con ser muchos.
2. Es de los que han ya comenzado a tener oración y entendido lo que les importa no se quedar en las primeras moradas, mas no tienen aún determinación para dejar muchas veces de estar en ella, porque no dejan las ocasiones, que es harto peligro. Mas harta misericordia es que algún rato procuren huir de las culebras y cosas emponzoñosas, y entender que es bien dejarlas. Estos, en parte, tienen harto más trabajo que los primeros, aunque no tanto peligro, porque ya parece los entienden, y hay gran esperanza de que entrarán más adentro. Digo que tienen más trabajo,porque los primeros son como mudos que no oyen, y así pasan mejor su trabajo de no hablar, lo que no pasarían, sino muy mayor, los que oyesen y no pudiesen hablar. Mas no por eso se desea más lo de los que no oyen, que en fin es gran cosa entender lo que nos dicen. Así éstos entienden los llamamientos que les hace el Señor; porque, como van entrando más cerca de donde está Su Majestad, es muy buen vecino, y tanta su misericordia y bondad, que aun estándonos en nuestros pasatiempos y negocios y contentos y baraterías del mundo, y aun cayendo y levantando en pecados (porque estas bestias son tan ponzoñosas y peligrosa su compañía y bulliciosas que por maravilla dejarán de tropezar en ellas para caer), con todo esto, tiene en tanto este Señor nuestro que le queramos y procuremos su compañía, que una vez u otra no nos deja de llamar para que nos acerquemos a El; y es esta voz tan dulce que se deshace la pobre alma en no hacer luego lo que le manda; y así -como digo- es más trabajo que no lo oír.
3. No digo que son estas voces y llamamientos como otras que diré después sino con palabras que oyen a gente buena o sermones o con lo que leen en buenos libros y cosas muchas que habéis oído, por donde llama Dios, o enfermedades, trabajos, y también con una verdad que enseña en aquellos ratos que estamos en la oración; sea cuan flojamente quisiereis, tiénelos Dios en mucho. Y vosotras, hermanas, no tengáis en poco esta primera merced ni os desconsoléis aunque no respondáis luego al Señor, que bien sabe Su Majestad aguardar muchos días y años, en especial cuando ve perseveranciay buenos deseos. Esta es lo más necesario aquí, porque con ella jamás se deja de ganar mucho. Mas es terrible la batería que aquí dan los demonios de mil maneras y con más pena del alma que aun en la pasada; porque acullá estaba muda y sorda, al menos oía muy poco y resistía menos, como quien tiene en parte perdida la esperanza de vencer; aquí está el entendimiento más vivo y las potencias más hábiles: andan los golpes y la artillería de manera que no lo puede el alma dejar de oír. Porque aquí es el representar los demonios estas culebras de las cosas del mundo y el hacer los contentos de él casi eternos, la estima en que está tenido en él, los amigos y parientes, la salud en las cosas de penitencia (que siempre comienza el alma que entra en esta morada a desear hacer alguna), y otras mil maneras de impedimentos.
4. ¡Oh Jesús, qué es la baraúnda que aquí ponen los demonios, y las aflicciones de la pobre alma, que no sabe si pasar adelante o tornar a la primera pieza! Porque la razón, por otra parte, le representa el engaño que es pensar que todo esto vale nada en comparación de lo que pretende; la fe la enseña cuáles lo que le cumple; la memoria le representa en lo que paran todas estas cosas, trayéndole presente la muerte de los que mucho gozaron estas cosas, que ha visto: cómo algunas ha visto súbitas, cuán presto son olvidados de todos, cómo ha visto a algunos que conoció en gran prosperidad pisar debajo de la tierra y aun pasado por la sepultura él muchas veces, y mirar que están en aquel cuerpo hirviendomuchos gusanos, y otras hartas cosas que le puede poner delante; la voluntad se inclina a amar adonde tan innumerables cosas y muestras ha visto de amor, y querría pagar alguna: en especial se le pone delante cómo nunca se quita de con él este verdadero amador, acompañándole, dándole vida y ser. Luego el entendimiento acude con darle a entender que no puede cobrar mejor amigo, aunque viva muchos años; que todo el mundo está lleno de falsedad, y estos contentos que le pone el demonio, de trabajos y cuidados y contradicciones; y le dice que esté cierto que fuera de este castillo no hallará seguridad ni paz; que se deje de andar por casas ajenas, pues la suya es tan llena de bienes, si la quiere gozar; que quién hay que halle todo lo que ha menester como en su casa, en especial teniendo tal huésped que le hará señor de todos los bienes, si él quiere no andar perdido, como el hijo pródigo, comiendo manjar de puercos.
5. Razones son éstas para vencer los demonios. Mas ¡oh Señor y Dios mío! que la costumbre en las cosas de vanidad y el ver que todo el mundo trata de esto lo estraga todo. Porque está tan muerta la fe, que queremos más lo que vemos que lo que ella nos dice; y a la verdad, no vemos sino harta malaventura en los que se van tras estas cosas visibles. Mas eso han hecho estas cosas ponzoñosas que tratamos: que, como si a uno muerde una víbora se emponzoña todo y se hincha, así es acá; no nos guardamos; claro está que es menester muchas curas para sanar; y harta merced nos hace Dios, si no morimos de ello. Cierto, pasa el alma aquí grandes trabajos; en especial si entiende el demonio que tiene aparejo en su condición y costumbres para ir muy adelante, todo el infierno juntará para hacerle tornar a salir fuera.
6. ¡Oh Señor mío! , aquí es menester vuestra ayuda, que sin ella no se puede hacer nada. Por vuestra misericordia no consintáis que esta alma sea engañada para dejar lo comenzado. Dadle luz para que vea cómo está en esto todo su bien, y para que se aparte de malas compañías; que grandísima cosa es tratar con los que tratan de esto; allegarse no sólo a los que viere en estos aposentos que él está, sino a los que entendiere que han entrado a los de más cerca; porque le será gran ayuda, y tanto los puede conversar, que le metan consigo. Siempre esté con aviso de no sedejar vencer; porque si el demonio le ve con una gran determinación de que antes perderá la vida y el descanso y todo lo que le ofrece que tornar a la pieza primera, muy más presto le dejará. Sea varón y no de los que se echaban a beber de bruces, cuando iban a la batalla, no me acuerdo con quién, sino que se determine que va a pelear con todos los demonios y que no hay mejores armas que las de la cruz.
7. Aunque otras veces he dicho esto, importa tanto que lo torno a decir aquí: es que no se acuerde que hay regalos en esto que comienza, porque es muy baja manera de comenzar a labrar un tan precioso y grande edificio; y si comienzan sobre arena, darán con todo en el suelo; nunca acabarán de andar disgustados y tentados. Porque no son éstas las moradas adonde se llueve el maná; están más adelante, adonde todo sabe a lo que quiere un alma, porque no quiere sino lo que quiere Dios. Es cosa donosa que aún nos estamos con mil embarazos e imperfecciones y las virtudes que aun no saben andar, sino que ha poco que comenzaron a nacer, y aun plega a Dios estén comenzadas, ¿y no habemos vergüenza de querer gustos en la oración y quejarnos de sequedades? Nunca os acaezca, hermanas; abrazaos con la cruz que vuestro Esposo llevó sobre sí y entended que ésta ha de ser vuestra empresa; la que más pudiere padecer, que padezca más por El, y será la mejor librada. Lo demás, como cosa accesoria, si os lo diere el Señor dadle muchas gracias.
8. Pareceros ha que para los trabajos exteriores bien determinadas estáis, con que os regale Dios en lo interior. - Su Majestad sabe mejor lo que nos conviene; no hay para qué le aconsejar lo que nos ha de dar, que nos puede con razón decir, que no sabemos lo que pedimos. Toda la pretensión de quien comienza oración (y no se os olvide esto, que importa mucho) ha de ser trabajar y determinarse y disponerse con cuantas diligencias pueda a hacer su voluntad conformar con la de Dios; y -como diré después- estad muy cierta que en esto consiste toda la mayor perfección que se puede alcanzar en el camino espiritual: quien más perfectamente tuviere esto, más recibirá del Senor y más adelante está en este camino. No penséis que hay aquí más algarabías ni cosas no sabidas y entendidas, que en esto consiste todo nuestro bien. Pues si erramos en el principio, queriendo luego que el Señor haga la nuestra y que nos lleve como imaginamos, ¿qué firmeza puede llevar este edificio? Procuremos hacer lo que es en nosotros y guardarnos de estas sabandijas ponzoñosas; que muchas veces quiere el Señor que nos persigan malos pensamientos y nos aflijan, sin poderlos echar de nosotros, y sequedades; y aun algunas veces permite que nos muerdan, para que nos sepamos mejor guardar después y para probar si nos pesa mucho de haberle ofendido.
9. Por eso, no os desaniméis, si alguna vez cayereis, para dejar de procurar ir adelante; que aun de esa caída sacará Dios bien, como hace el que vende la triaca para probar si es buena, que bebe la ponzoña primero. Cuando no viésemos en otra cosa nuestra miseria y el gran daño que nos hace andar derramados, sino en esta batería que se pasa para tornarnos a recoger, bastaba. ¿Puede ser mayor mal que no nos hallemos en nuestra misma casa? ¿Qué esperanza podemos tener de hallar sosiego en otras cosas, pues en las propias no podemos sosegar? Sino que tan grandes y verdaderos amigos y parientes y con quien siempre, aunque no queramos, hemos de vivir, como son las potencias, ésas parece nos hacen la guerra, como sentidas de las que a ellas les han hecho nuestros vicios. ¡Paz, paz! , hermanas mías, dijo el Señor, y amonestó a sus Apóstoles tantas veces.
Pues creeme, que si no la tenemos y procuramos en nuestra casa, que no la hallaremos en los extraños. Acábese ya esta guerra; por la sangre que derramó por nosotros lo pido yo a los que no han comenzado a entrar en sí; y a los que han comenzado, que no baste para hacerlos tornar atrás. Miren que es peor la recaída que la caída; ya ven su pérdida; confíen en la misericordia de Dios y nonada en sí, y verán cómo Su Majestad le lleva de unas moradas a otras y le mete en la tierra adonde estas fieras ni le puedan tocar ni cansar, sino que él las sujete a todas y burle de ellas, y goce de muchos más bienes que podría desear, aun en esta vida digo.
10. Porque -como dije al principio-, os tengo escrito cómo os habéis de haber en estas turbaciones que aquí pone el demonio, y cómo no ha de ir a fuerza de brazos el comenzarse a recoger, sino con suavidad, para que podáis estar más continuamente, no lo diré aquí, más de que, de mi parecer hace mucho al caso tratar con personas experimentadas; porque en cosas que son necesario hacer, pensaréis que hay gran quiebra. Como no sea el dejarlo, todo lo guiará el Señor a nuestro provecho, aunque no hallemos quien nos enseñe; que para este mal no hay remedio si no se torna a comenzar, sino ir perdiendo poco a poco cada día más el alma, y aun plega a Dios que lo entienda.
11. Podría alguna pensar que si tanto mal es tornar atrás, que mejor será nunca comenzarlo, sino estarse fuera del castillo. - Ya os dije al principio, y el mismo Señor lo dice, que quien anda en el peligro en él perece, y que la puerta para entrar en este castillo es la oración. Pues pensar que hemos de entrar en el cielo y no entrar en nosotros, conociéndonos y considerando nuestra miseria y lo que debemos a Dios y pidiéndole muchas veces misericordia, es desatino. El mismo Señor dice: Ninguno subirá a mi Padre, sino por Mí; no sé si dice así, creo que sí; y quien me ve a Mí, ve a mi Padre. Pues si nunca le miramos ni consideramos lo que le debemos y la muerte que pasó por nosotros, no sé cómo le podemos conocer ni hacer obras en su servicio; porque la fe sin ellas y sin ir llegadas al valor de los merecimientos de Jesucristo, bien nuestro, ¿qué valor pueden tener? ¿Ni quién nos despertará a amar a este Señor? Plega a Su Majestad nos dé a entender lo mucho que le costamos y cómo no es más el siervo que el Señor, y qué hemos menester obrar para gozar su gloria, y que para esto nos es necesario orar para no andar siempre en tentación.
Scripture echoes
- ↩John.14.27 — Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.
- ↩John.14.6 — Jesus said to him, 'I am the way, and the truth, and the life. No one comes to the Father except through me.'
- ↩John.14.9 — Jesus said to him, 'Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, "Show us the Father"?'
- ↩John.13.16;Matt.10.24 — Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. Matt.10.24 — A disciple is not above the teacher, nor a slave above his master.
- ↩Matt.26.41 — Watch and pray, so that you do not enter into temptation. The spirit indeed is willing, but the flesh is weak.
Notes
- 1 ↩guisar: cooking metaphor for serving/dressing the same matter in varied ways; rendered 'dress it up'.
- 2 ↩Spanish 'dejar muchas veces de estar en ella' is dense: 'ella' most naturally points to prayer (oración), so the sense is that lacking firm resolve, they often leave off staying in prayer because they will not give up the occasions of falling. Some readers take 'ella' more loosely of worldly entanglement; the clause 'porque no dejan las ocasiones' supports the prayer reading.
- 3 ↩'los entienden' has no explicit antecedent in the sentence; from neighboring castle imagery it most naturally means the snakes/dangers already named.
- 4 ↩'baraterías del mundo' rendered as 'worldly hustles': the word covers fraud, shady dealing, and busy worldly trafficking, not merely innocent pastimes.
- 5 ↩"tiénelos" most naturally refers to those times of prayer ("aquellos ratos"): God values even weak prayer highly. It could also be heard as valuing these ordinary callings themselves.
- 6 ↩Normalized reading treats source "perseveranciay" as the obvious spacing error "perseverancia y" (perseverance and).
- 7 ↩"Esta" points back to perseverance ("perseverancia") in the previous sentence.
- 8 ↩"la salud en las cosas de penitencia" rendered as concern for health in penitential practices: the demons raise health fears to block the penance the soul now desires.
- 9 ↩Spanish 'que' continues the lament after the vocative; rendered as the content of the cry rather than a stiff 'that'.
- 10 ↩'aparejo' rendered as 'disposition' (readiness/fitness in the soul's condition); 'tornar a salir fuera' as turn back and leave the castle again.
- 11 ↩"Estos aposentos" / "los de más cerca" continue the Interior Castle room metaphor: stay close not only to those in the same mansions, but to those who have advanced farther inward.
- 12 ↩Normalized reading takes "sedejar" as a fused typo for "se dejar" ("let itself"), yielding "no se dejar vencer."
- 13 ↩"Sea varón" is Teresa's idiom for manful spiritual courage, applied to the soul regardless of the reader's sex.
- 14 ↩Spanish regalos here means spiritual consolations/favors (Teresian technical sense), not material gifts.
- 15 ↩embarazos here means hindrances/encumbrances, not pregnancies; donosa is ironic ('curious'/'amusing').
- 16 ↩la mejor librada = the one who comes off best / is best delivered; rendered idiomatically as 'come off best.'
- 17 ↩Archaic 'Pareceros ha… con que os regale' can be read as expectation ('God ought to delight you') or purpose/result ('so that God may delight you'). The warning tone of the neighboring paragraphs favors the expectation reading.
- 18 ↩Normalized source reads 'Senor' without accent; translated as 'Lord' (= Señor).
- 19 ↩'Algarabías' is Teresa's dismissive word for obscure/mystical jargon; rendered as 'gibberish' to keep the plain, slightly scornful tone.
- 20 ↩'Sabandijas ponzoñosas' continues the castle's reptile imagery for temptations/distractions; kept as 'poisonous vermin' rather than flattened to 'temptations.'
- 21 ↩triaca: early-modern theriac/antidote; rendered as "antidote" for clarity.
- 22 ↩andar derramados: living outwardly scattered/dissipated rather than recollected. batería: military bombardment/assault of temptation.
- 23 ↩casa continues the Interior Castle metaphor: the soul as one's own dwelling.
- 24 ↩potencias: the soul's faculties (memory, understanding, will). sentidas: offended/resentful, as if the faculties feel wronged by our vices.
- 25 ↩The pronoun la continues the preceding cry for peace (¡Paz, paz!); rendered as "it" for that antecedent.
- 26 ↩nonada rendered as "nothing at all"; Teresa's emphatic zero-trust in self-reliance.
- 27 ↩"Quiebra" here means a grave defect or break in the practice as the beginner misjudges it.
- 28 ↩Teresa herself flags uncertainty about the exact wording of the first saying ("no sé si dice así"); the sense tracks John 14:6, though she has "subirá" (will go up) rather than "comes."
- 29 ↩"sin ir llegadas al valor de los merecimientos" rendered as works being joined/brought up to the worth of Christ's merits; the feminine "llegadas" agrees with "obras"/"ellas."
The Interior Castle (Las Moradas / El Castillo Interior) companion
A daily portion of stillness
Chosen Portion delivers one short contemplative reading and a guided moment of silence each day — the ascent, one step at a time.
Chosen Portion is the paced doorway into this collection: it portions the dense mystical treatises into one daily reading plus guided silence, exactly as the 14-day plan teaches.
- Daily bite-sized excerpts from the contemplative classics, never a wall of text
- A built-in timed stillness practice that grows from 2 minutes to 10
- Gentle progression through the tradition — the app remembers where you are on the ascent