Cuartas moradas, Capítulo 2. Prosigue en lo mismo y declara por una comparación qué es gustos y cómo se han de alcanzar no procurándolos.
Opening Reflections on Consolations
Teresa admits her forgetfulness and describes how spiritual consolations can be mixed with natural passions, causing physical reactions.
1. God help me for what I've gotten myself into! I had already forgotten what I was talking about, because business and my health make me leave it off just when it's going best; and since I have a poor memory, everything will come out jumbled because I can't go back and reread it. And maybe everything I say is all confusion; at least it's what I feel. It seems to me I've said enough about spiritual consolations. How sometimes they come wrapped up with our passions and bring with them outbreaks of sobbing — and I've even heard of people whose chests tighten and who go so far as outward movements they can't restrain, and the force is such that it makes their noses bleed and brings other painful things like that.1 I can't say anything about this, because I haven't gone through it myself, but there must still be consolation in it; because — as I say — it all ends in wanting to please God and enjoy His Majesty.
The Two Fountains: Consolations and Delights
Using the metaphor of two fountains, Teresa contrasts consolations obtained through meditation with the supernatural delights that flow directly from God in the prayer of quiet.
2. What I call "delights of God"—which elsewhere I've named the prayer of quiet—is of a very different kind, as you who have tasted it by God's mercy will understand.2 To understand it better, let's suppose we see two fountains with two basins that fill with water—because I don't find anything more fitting for explaining some things of the spirit than this business of water; and the fact is, since I know little and my wits don't help me, and I'm such a friend of this element, I've looked at it with more attention than at other things; for in everything so great and wise a God created, there must be plenty of secrets we can put to use, and those who understand them do just that—though I believe that in every little thing God created there's more than we understand, even if it's only a tiny ant. 3. These two basins fill with water in different ways: one gets its water from farther away, through many pipes and by artificial means; the other is placed right at the source of the water and fills up without any noise. And if the spring is abundant—like the one we're talking about—once this basin is full, a great stream flows out; there's no need for artifice, and the system of pipes never fails—water is always flowing from there. The difference is that the water that comes through pipes is, as I see it, the 'consolations' I've said we draw from meditation; because we bring them in with our thoughts, helping ourselves with created things in meditation and tiring the understanding. And since in the end it comes through our own efforts, it makes noise when it's about to fill the soul with the benefits it works, as I've already said. 4. With this other spring, the water comes directly from its source, which is God. And just as His Majesty wills, when He chooses to grant a supernatural favor, He brings it forth with the greatest peace, stillness, and sweetness from deep within us — I don't know from where or how — and that contentment and delight isn't felt in the heart the way earthly ones are — I mean at the beginning, because afterward it fills everything. This water overflows through all the dwellings and faculties until it reaches the body. That's why I said it begins from God and ends in us. Indeed, as anyone who has experienced it will see, the whole outer person enjoys this delight and sweetness.3
The Effects of the Prayer of Quiet
Teresa reflects on the verse 'Dilatasti cor meum,' describes the interior widening and fragrance of divine grace, and notes that the faculties are absorbed in wonder.
5. I was just now noticing — as I write this — that in the verse I mentioned, Dilatasti cor meum, it says He enlarged the heart; and it doesn't seem to me, as I say, that its origin is from the heart, but from another part still more interior, like something deep. I think it must be the center of the soul, as I later came to understand and will say at the end; for truly, I see secrets in ourselves that leave me amazed many times. And how many more there must be! O my Lord and my God, how great are Your grandeurs! And we go about here like foolish little shepherds who think we have grasped something of You, when it must amount to next to nothing, since in ourselves there are great secrets we do not understand.4 I say next to nothing compared with the very, very much that is in You — not because the grandeurs we see are not very great, even of what we can grasp of Your works. 6. Coming back to the verse, what seems useful to me here, as I see it, is that widening; for it seems that as that heavenly water begins to flow from this spring I speak of—from deep within us—our whole interior keeps expanding and widening, producing goods that can't be put into words, and even the soul doesn't know how to understand what is given to it there.5 It perceives a fragrance—let's say for now—as if in that inner depth there were a brazier into which fragrant perfumes were cast; you don't see the fire, or where it is, but the heat and fragrant smoke penetrate the whole soul, and often enough—as I've said—the body shares in it too. Look, understand me: you don't feel heat or smell a scent—it's a more delicate thing than these; I'm only using them to help you grasp it.6 And let those who haven't gone through this understand that it really does happen this way, and that it is understood—and the soul understands it more clearly than I'm saying it now; for this isn't something you can invent at will, because no matter how hard we try we can't acquire it, and in the thing itself you can see it isn't of our metal, but of that purest gold of divine wisdom. Here the faculties aren't united, in my view, but absorbed, staring as if astonished at what that is.7
Clarification and the Path to Attainment
Teresa acknowledges possible contradictions with earlier writings, affirms her truthfulness, and explains that union of will with God is known by its effects, promising to tell how to attain this favor.
7. It may be that something I've said elsewhere contradicts me on these interior matters. That's no wonder, because in the nearly fifteen years since I wrote it, the Lord may have given me more clarity about these things than I understood then—and both now and then I can be wrong about everything, but I cannot lie, for by God's mercy I'd rather go through a thousand deaths.8 I say what I understand. 8. It seems to me entirely right that the will should be united in some way with God's; but the truth of these prayers is known by the effects and works that follow, for there's no better crucible for testing them. It's a very great favor from our Lord if the person who receives it recognizes it, and an even greater one if they don't turn back. So, my daughters, you'll want to try to have this prayer—and you're right to want it; for, as I've said, the soul never fully understands what the Lord does for it there, or the love by which He keeps drawing it closer to Himself, so naturally we want to know how we'll attain this favor.9 I'll tell you what I've come to understand about this.
Humility and Detachment: The Only Way
Teresa insists that the prayer of quiet cannot be forced; it is given to the humble and detached who seek only to serve Christ, not consolations, and she concludes with a surrender to God's will.
9. Let's leave it for when the Lord is pleased to grant it, because His Majesty wills it and for no other reason. He knows the reason; we shouldn't meddle in that. After doing what those in the earlier dwellings do — humility, humility! Through this humility the Lord lets Himself be won over to whatever we want from Him; and the first way you'll see whether you have it is that you don't think you deserve these favors and consolations from the Lord, or that you're meant to have them in this life. You'll say to me: if that's so, how can they be attained without seeking them? To this I answer that there is no better way than the one I've already told you: not to seek them, for these reasons. First, because the first thing needed for this is to love God without self-interest. Second, because it shows rather little humility to think that so great a thing can be attained by our wretched services. Third, because the true preparation for this is a desire to suffer and imitate the Lord, not consolations — we have, after all, offended Him. Fourth, because His Majesty is not obliged to give them to us as He is to give us glory if we keep His commandments — for without these consolations we can still be saved, and He knows better than we do what is good for us and who truly loves Him. And so this is certain — I know it — and I know people who walk the path of love as they ought, solely to serve their crucified Christ, who not only don't ask Him for consolations or desire them, but beg Him not to give them in this life.✦ This is true. The fifth is that we'll labor in vain, since this water isn't to be brought through conduits the way the previous water was; if the spring doesn't choose to produce it, there's little good in our wearing ourselves out.10 I mean that no matter how much meditation we do, and no matter how hard we squeeze ourselves and shed tears, this water doesn't come by that route. It is given only to whom God wills, and often when the soul is most unconcerned about it.11 10. We are His, sisters; let Him do with us whatever He wills; let Him lead us wherever He is pleased. I firmly believe that whoever truly humbles herself and detaches herself (I say truly, because it must not be merely by our thoughts, which often deceive us, but that we be wholly detached) — the Lord will not fail to grant us this favor and many others that we will not even know how to desire. May He be forever praised and blessed. Amen.
Read the original Spanish
1. ¡Válgame Dios en lo que me he metido! Ya tenía olvidado lo que trataba, porque los negocios y salud me hace dejarlo al mejor tiempo; y como tengo poca memoria, irá todo desconcertado por no poder tornarlo a leer. Y aun quizás se es todo desconcierto cuanto digo; al menos es lo que siento. Paréceme queda dicho de los consuelos espirituales. Cómo algunas como veces van envueltos con nuestras pasiones, traen consigo unos alborotos de sollozos, y aun a personas he oído que se les aprieta el pecho y aun vienen a movimientos exteriores, que no se pueden ir a la mano, y es la fuerza de manera que les hace salir sangre de narices y cosas así penosas. De esto no sé decir nada, porque no he pasado por ello, mas debe quedar consuelo; porque -como digo- todo va a parar en desear contentar a Dios y gozar de Su Majestad.
2. Los que yo llamo «gustos de Dios» -que en otra parte lo he nombrado «oración de quietud»- es muy de otra manera, como entenderéis las que lo habéis probado por la misericordia de Dios. Hagamos cuenta, para entenderlo mejor, que vemos dos fuentes con dos pilas que se hinchen de agua, que no me hallo cosa más a propósito para declarar algunas de espíritu que esto de agua; y es, como sé poco y el ingenio no ayuda y soy tan amiga de este elemento, que le he mirado con más advertencia que otras cosas; que en todas las que crió tan gran Dios, tan sabio, debe haber hartos secretos de que nos podemos aprovechar, y así lo hacen los que lo entienden, aunque creo que en cada cosita que Dios crió hay más de lo que se entiende, aunque sea una hormiguita.
3. Estos dos pilones se hinchen de agua de diferentes maneras: el uno viene de más lejos por muchos arcaduces y artificio; el otro está hecho en el mismo nacimiento del agua y vase hinchendo sin ningún ruido, y si es el manantial caudaloso, como éste de que hablamos, después de henchido este pilón procede un gran arroyo; ni es menester artificio, ni se acaba el edificio de los arcaduces, sino siempre está procediendo agua de allí. Es la diferencia que la que viene por arcaduces es, a mi parecer, los «contentos» que tengo dicho que se sacan con la meditación; porque los traemos con los pensamientos, ayudándonos de las criaturas en la meditación y cansando el entendimiento; y como viene en fin con nuestras diligencias, hace ruido cuando ha de haber algún henchimiento de provechos que hace en el alma, como queda dicho.
4. Estotra fuente, viene el agua de su mismo nacimiento, que es Dios, y así como Su Majestad quiere, cuando es servido hacer alguna merced sobrenatural, produce con grandísima paz y quietud y suavidad de lo muy interior de nosotros mismos, yo no sé hacia dónde ni cómo, ni aquel contento y deleite se siente como los de acá en el corazón -digo en su principio, que después todo lo hinche- , vase revertiendo este agua por todas las moradas y potencias hasta llegar al cuerpo; que por eso dije que comienza de Dios y acaba en nosotros; que cierto, como verá quien lo hubiere probado, todo el hombre exterior goza de este gusto y suavidad.
5. Estaba yo ahora mirando -escribiendo esto- que en el verso que dije: Dilatasti cor meum, dice que ensanchó el corazón; y no me parece que es cosa -como digo- que su nacimiento es del corazón, sino de otra parte aun más interior, como una cosa profunda. Pienso que debe ser el centro del alma, como después he entendido y diré a la postre; que, cierto, veo secretos en nosotros mismos que me traen espantada muchas veces. Y ¡cuántos más debe haber! ¡Oh Señor mío y Dios mío, qué grandes son vuestras grandezas! , y andamos acá como unos pastorcillos bobos, que nos parece alcanzamos algo de Vos y debe ser tanto como nonada, pues en nosotros mismos están grandes secretos que no entendemos. Digo tanto como nonada, para lo muy muy mucho que hay en Vos, que no porque no son muy grandes las grandezas que vemos, aun de lo que podemos alcanzar de vuestras obras.
6. Tornando al verso, en lo que me puede aprovechar, a mi parecer, para aquí, es en aquel ensanchamiento; que así parece que, como comienza a producir aquella agua celestial de este manantial que digo de lo profundo de nosotros, parece que se va dilatando y ensanchando todo nuestrointerior y produciendo unos bienes que no se pueden decir, ni aun el alma sabe entender qué es lo que se le da allí. Entiende una fragancia -digamos ahora- como si en aquel hondón interior estuviese un brasero adonde se echasen olorosos perfumes; ni se ve la lumbre, ni dónde está; mas el calor y humo oloroso penetra toda el alma y aun hartas veces -como he dicho- participa el cuerpo. Mirad, entendedme, que ni se siente calor ni se huele olor, que más delicada cosa es que estas cosas; sino para dároslo a entender. Y entiendan las personas que no han pasado por esto, que es verdad que pasa así y que se entiende, y lo entiende el alma más claro que yo lo digo ahora; que no es esto cosa que se puede antojar, porque por diligencias que hagamos no lo podemos adquirir, y en ello mismo se ve no ser de nuestro metal, sino de aquel purísimo oro de la sabiduría divina. Aquí no están las potencias unidas, a mi parecer, sino embebidas y mirando como espantadas qué es aquello.
7. Podrá ser que en estas cosas interiores me contradiga algo de lo que tengo dicho en otras partes. No es maravilla, porque en casi quince años que ha que lo escribí, quizá me ha dado el Señor más claridad en estas cosas de lo que entonces entendía, y ahora y entonces puedo errar en todo, mas no mentir, que, por la misericordia de Dios, antes pasaría mil muertes. Digo lo que entiendo.
8. La voluntad bien me parece que debe estar unida en alguna manera con la de Dios; mas en los efectos y obras de después se conocen estas verdades de oración, que no hay mejor crisol para probarse. Harto gran merced es de nuestro Señor, si la conoce quien la recibe, y muy grande si no torna atrás. Luego querréis, mis hijas, procurar tener esta oración, y tenéis razón; que -como he dicho- no acaba de entender el alma las que allí la hace el Señor y con el amor que la va acercando más a Sí, que cierto está desear saber cómo alcanzaremos esta merced. Yo os diré lo que en esto he entendido.
9. Dejemos cuando el Señor es servido de hacerla porque Su Majestad quiere y no por más. El sabe el porqué; no nos hemos de meter en eso. Después de hacer lo que los de las moradas pasadas, ¡humildad, humildad! Por ésta se deja vencer el Señor a cuanto de él queremos; y lo primero en que veréis si la tenéis, es en no pensar que merecéis estas mercedes y gustos del Señor ni los habéis de tener en vuestra vida. Diréisme que de esta manera que ¿cómo se han de alcanzar no los procurando? - A esto respondo que no hay otra mejor de la que os he dicho y no los procurar, por estas razones: la primera, porque lo primero que para esto es menester es amar a Dios sin interés; la segunda, porque es un poco de poca humildad pensar que por nuestros servicios miserables se ha de alcanzar cosa tan grande; la tercera, porque el verdadero aparejo para esto es deseo de padecer y de imitar al Señor y no gustos, los que, en fin, le hemos ofendido; la cuarta, porque no está obligado Su Majestad a dárnoslos, como a darnos la gloria si guardamos sus mandamientos, que sin esto nos podremos salvar y sabe mejor que nosotros lo que nos conviene y quién le ama de verdad; y así es cosa cierta, yo lo sé, y conozco personas que van por el camino del amor como han de ir, por sólo servir a su Cristo crucificado, que no sólo no le piden gustos ni los desean, mas le suplican no se los dé en esta vida. Esto es verdad.
La quinta es, porque trabajaremos en balde, que como no se ha de traer esta agua por arcaduces como la pasada, si el manantial no la quiere producir, poco aprovecha que nos cansemos. Quiero decir que aunque más meditación tengamos y aunque más nos estrujemos y tengamos lágrimas, no viene este agua por aquí. Sólo se da a quien Dios quiere y cuando más descuidada está muchas veces el alma.
10. Suyas somos, hermanas; haga lo que quisiere de nosotras; llévenos por donde fuere servido. Bien creo que quien de verdad se humillare y desasiere (digo de verdad, porque no ha de ser por nuestros pensamientos, que muchas veces nos engañan, sino que estemos desasidas del todo), que no dejará el Señor de hacernos esta merced y otras muchas que no sabremos desear. Sea por siempre alabado y bendito, amén.
Scripture echoes
- ↩John.14.15;1John.2.3-1John.2.4 — If you love me, you will keep my commandments. 1John.2.3 — And by this we know that we have come to know him, if we keep his commandments. 1John.2.4 — The one who says, "I have come to know him," and does not keep his commandments is a liar, and the truth is not in him.
Notes
- 1 ↩Source reads «Cómo algunas como veces»; rendered as «How sometimes» on the plausible intended reading «Cómo algunas veces», with «consuelos» from the previous sentence as the subject of masculine «envueltos».
- 2 ↩Spanish «gustos de Dios»: Teresa's technical term for infused spiritual delight, distinct from the consolations and from the «contentos» she contrasts later; rendered here as "delights of God" rather than "consolations" or mere "pleasures."
- 3 ↩Teresa's contrast continues from the prior section: «contentos» drawn by meditation versus this spring-fed «gusto»/supernatural favor. «Contento y deleite» here names the felt consolations of that interior gift; «gusto y suavidad» at the close is her preferred term for the savor of the prayer of quiet.
- 4 ↩nonada rendered as 'next to nothing' (a mere nothing) to keep Teresa's dismissive force without slang.
- 5 ↩Normalized source reads «nuestrointerior»; translated as «nuestro interior» («our whole interior»).
- 6 ↩«sino para dároslo a entender» is elliptical: the comparison is illustrative only, not a claim of literal bodily heat or odor.
- 7 ↩«potencias unidas» points to the prayer of union; Teresa distinguishes this stage as absorption/amazement rather than full union of the faculties.
- 8 ↩Spanish 'antes pasaría mil muertes' is elliptical after 'mas no mentir': the comparison 'sooner than lie' is implied by context rather than spelled out.
- 9 ↩Spanish 'las que allí la hace el Señor' is elliptical: feminine plural object likely refers to the favors/works God does in the soul in that prayer; rendered as 'what the Lord does for it there.'
- 10 ↩Spanish arcaduces: conduits/aqueduct pipes in Teresa's watering metaphor for prayer; rendered as "conduits."
- 11 ↩descuidada: not negligent of God, but free of anxious striving for consolations; rendered "most unconcerned about it."
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
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