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← The Interior Castle (Las Moradas / El Castillo Interior)/Book 1 · Las Moradas (Castillo interior)
Chapter 9CastilloInt.1.9

Cuartas moradas, Capítulo 3. En que trata qué es oración de recogimiento, que por la mayor parte la da el Señor antes de la dicha. - Dice sus efectos y los que quedan de la pasada que trató, de los gustos que da el Señor.

The Shepherd's Whistle

Teresa introduces the prayer of supernatural recollection, describing how the shepherd's gentle whistle draws the senses and faculties back into the castle of the soul.

1. This prayer has many effects. I'll mention a few, starting with a different kind of prayer that almost always begins before this one; since I've already written about it elsewhere, I'll keep it brief. A recollection that also seems supernatural to me, because it isn't a matter of sitting in the dark or closing your eyes, and it doesn't consist in anything exterior—though without meaning to, you do close your eyes and long for solitude; and without any artifice, it seems the building is being raised for the prayer I've already spoken of; because these senses and exterior things seem to be losing their claim so that the soul may recover what was its own, which it had lost.1 2. They say that the soul enters within itself, and at other times that it rises above itself. I won't be able to make anything clearer with this kind of language, because I have this fault: when I know how to say something, I assume you'll understand me—and maybe it will only make sense to me.2 Let's suppose that these senses and faculties (which, as I've already said, are the people of this castle—the image I've taken so I can explain something) have gone outside and for days and years have been keeping company with strangers hostile to this castle's good; and that now, seeing their ruin, they've started coming back toward it, though they still aren't fully inside—because this habit is a stubborn thing—yet they're no longer traitors, and they keep circling around it.3 Once the great King who lives in this castle's dwelling has seen their good will, in his great mercy he wants to bring them back to himself, and like a good shepherd, with a whistle so gentle that even they themselves almost don't understand it, he makes them know his voice so they won't wander so lost, but will return to their dwelling. This shepherd's whistle has such power that they leave the exterior things they were absorbed in and enter the castle. 3. It seems to me I've never made this as clear as I am now, because for seeking God within—where he is found better, and more to our profit, than in creatures, as Saint Augustine says he found him after searching for him in many places—it is a great help when God grants this favor.4 And don't think it comes through acquired understanding—by trying to think God inside yourself—or through the imagination, picturing him within yourself.5 That is good, and an excellent way of meditation, because it is founded on truth—that God is within us ourselves; but that is not what I mean, for anyone can do that (with the Lord's favor, of course, in everything). But what I'm talking about is different: sometimes, before you even begin to think of God, these faculties are already inside the castle—I don't know by what path or how they heard their shepherd's whistle.6 It wasn't through the ears—nothing is heard—but you feel, quite clearly, a gentle drawing inward, as anyone who goes through it will see; I don't know how to explain it better.7 I think I've read that it's like a hedgehog or a turtle when they draw back into themselves—and whoever wrote that must have understood it well. But those creatures withdraw into themselves whenever they want; here it isn't in our power to want it—only when God wants to grant us this favor.

The Way of Receptivity

Teresa advises that the soul should not force discursive thought but remain humbly receptive, asking and waiting like a poor person before the Emperor.

I'm of the opinion that when His Majesty grants it, He grants it to people who are already letting go of the things of the world.8 I don't mean that those whose state of life won't let them do it by outward deed must leave the world that way—only by desire, since He calls them especially so they'll be attentive to interior things; and so I believe that if we're willing to make room for His Majesty, He won't give only this to someone He's beginning to call toward more.910 4. Anyone who recognizes this in themselves should praise Him greatly, because they have every reason to acknowledge the favor, and giving thanks for it will prepare them for even greater ones. This disposition allows a person to listen, as some books advise—trying not to reason discursively, but remaining attentive to see what the Lord is working in the soul. If His Majesty hasn't begun to absorb us, I can't see how the mind can be held still without doing more harm than good. While this has been a well-discussed dispute among some spiritual people, I confess my own lack of humility: they've never given me a reason that would make me yield to their view.11 Someone cited a book by the holy Fray Pedro de Alcántara against me—a man I believe to be a saint, and to whom I would yield, because I know he understood these things. We read it, and it says the same thing I do, though not in these exact words; the point he makes is that love must already be awake. I may well be mistaken, but these are the reasons I go by: 5. The first is that in this spiritual work, the one who thinks and tries to do the least does the most. What we have to do is ask like needy poor people before a great and rich emperor, and then lower our eyes and wait humbly. When by His secret ways we seem to understand that He hears us, then it's good to keep quiet, since He has allowed us to stay near Him, and it won't be wrong to try not to work with the understanding—if we can, I mean. But if we don't yet understand that this King has heard us or sees us, we mustn't sit there like fools, for the soul is left foolish enough when it has forced itself to do that, and it ends up much drier, and perhaps the imagination more restless, from the strain of trying to think of nothing; rather, the Lord wants us to ask Him and to keep in mind that we are in His presence, for He knows what we need.12 I can't persuade myself to use human schemes in things where His Majesty seems to have set a limit and wanted to keep them for Himself; that is not so with many other things we can do with His help—penance, works, and prayer—as far as our misery can reach.13

Gentle Cooperation, Not Force

Teresa gives four reasons why forcing the understanding is harmful, urging the will to rest in love and allow the intellect to cease only when God takes it up.

6. The second reason is that these interior works are all gentle and peaceful, and forcing something painful does more harm than good. By painful I mean forcing ourselves—as it would hurt to hold your breath—rather than letting the soul leave itself in God's hands for Him to do with it whatever He wills, with as little concern for its own advantage as it can manage, and with the greatest resignation to God's will. The third is that the very care you take not to think of anything may wake the mind up to think a great deal. The fourth is that what is most essential and pleasing to God is that we remember His honor and glory and forget ourselves—and our own advantage, comfort, and pleasure. So how can someone be forgetful of themselves who sits so carefully on guard that they don't dare stir, and won't even let their understanding and desires stir to desire God's greater glory, or to rejoice in the glory He already has? When His Majesty wants the understanding to cease, He occupies it in another way and gives a light in knowing so far beyond what we can reach that it leaves it absorbed; and then, without knowing how, it is far better taught than by all our efforts, which only tend to spoil it further. For since God gave us the faculties so that we might work with them, and they have their full reward, there is no reason to put a spell on them—rather, let them do their work until God sets them to a greater one. 7. What I understand as most fitting for the soul the Lord has wanted to bring into this dwelling to do is what I've already said, and that without any force or noise it should try to check the intellect's discursive wandering—but not suspend the intellect or thought—rather, it's good that it remember that it stands before God and who this God is. If what it feels within itself absorbs it, well and good; but it shouldn't try to understand what that is, because this is given to the will. Let the will enjoy it without any effort beyond a few loving words—for although we don't try here to be without thinking of anything, that often happens, even if only for a very short time.14

Signs of Authentic Prayer

Teresa describes the effects of this prayer: expansion of the soul, freedom from servile fear, growth in virtues, and she warns against the dangers of occasions of sin and the devil's counterfeits.

8. But—as I've said elsewhere—the reason why, in this kind of prayer (the one I began this dwelling with; I've mixed the prayer of recollection with this one I should have spoken of first, and recollection is much less than the prayer of God's delights I mentioned, though it's a beginning for coming to that; for in the prayer of recollection you mustn't abandon meditation or the work of the intellect), in this springing fountain that doesn't come through conduits, the intellect restrains itself, or is made to restrain itself, when it sees that it doesn't understand what it wants; and so it goes from one end to the other like a fool who settles on nothing.1516 The will has such great love for its God that the intellect's bustle causes it great distress, and so it doesn't need to pay the intellect any mind—because that would make it lose much of what it's enjoying—but should leave the intellect alone and rest in the arms of love, for His Majesty will teach it what it must do at that moment, which is almost entirely to find itself unworthy of so much good and to occupy itself with thanksgiving.17 9. Because I was treating the prayer of recollection, I set aside the effects or signs that the souls to whom God our Lord gives this prayer have. Just as one clearly perceives an expansion or widening in the soul — as if the water that springs from a fountain had no current flowing away, but the fountain itself were fashioned of something that grew larger the more water sprang forth — so it seems in this prayer, along with many other wonders God works in the soul, enabling it and gradually preparing it so that everything may fit within it.18 So this sweetness and interior expansion show themselves in what remains afterward: the soul is no longer as constrained as before in the things of God's service, but has much greater freedom. Likewise in not being constricted by the fear of hell: for although a greater fear of not offending God remains, the servile fear is lost here, and the soul is left with great confidence that it will enjoy Him.19 The fear it used to have of losing its health by doing penance — now it seems able to do everything in God, and it has more desire to do penance than it did before.20 The fear it used to have of hardships is already more tempered, because faith is more alive and it understands that if it bears them for God, His Majesty will give it grace to suffer them with patience — and sometimes it even desires them, because there also remains a great will to do something for God. As it comes to know His greatness more, it already regards itself as more wretched; as it has already tasted God's consolations, it sees that those of the world are rubbish, and little by little it draws away from them and grows freer — more mistress of itself — to do so.21 In short, she is improved in all the virtues and won't stop growing, unless she turns back now to offend God—because then everything is lost, however high a soul may stand at the summit. Nor should it be thought that if God grants this favor to a soul once or twice, all these effects are already accomplished, unless she keeps persevering in receiving them—for in that perseverance lies all our good.22 10. I very strongly warn anyone who finds themselves in this state about one thing: take the greatest care not to put yourself in situations where you might offend God. Because here the soul is not yet mature, but like a child just beginning to nurse—and if it pulls away from its mother's breast, what can you expect but death?23 I'm very afraid that anyone God has granted this favor to and who withdraws from prayer will go from bad to worse—and that's how it will be, unless they stop only for a very good reason or return to it quickly.24 I know there is much to fear in this case, and I know some people who have left me deeply wounded—and I have seen what I'm saying—because they withdrew from the One who so lovingly wanted to give Himself to them as a friend and show it by His works. I warn them so strongly not to put themselves in situations that lead to sin, because the devil works far harder for one of these souls than for a great many to whom the Lord does not grant these favors—because they can do him great harm by drawing others along with them, and they could, perhaps, do great good in the Church of God. And even if there were nothing else but seeing that His Majesty shows them particular love, that alone is enough for him to wear himself out to bring about their ruin. And so they are fiercely attacked, and if they are lost they are lost far more deeply than others.25 You, sisters, are free from these dangers, as far as we can tell. May God keep you free from pride and vainglory. And if the devil wants to counterfeit these favors, it will be known by this: he will not produce these effects, but the very opposite.26

Natural Weakness Disguised as Grace

Teresa cautions against mistaking natural frailty or imaginative delusion for supernatural favors, advising balance, obedience, and active life for those with weak constitutions.

11. I want to warn you of a danger (though I've told you about it elsewhere) that I've seen people of prayer fall into—especially women, since we're the weaker sex, and so there's more room for what I'm about to say. And it's this: some women, from much penance and prayer and vigils—and even without that—are frail in constitution; when they receive some spiritual consolation, their nature gives way, and since they feel some interior contentment along with an outward sinking and a weakness, when there comes what they call a spiritual sleep—which goes a little beyond what I've already said—it seems to them that the one is like the other, and they let themselves sink into that daze.27 And the more they give in, the more absorbed they become, because their nature grows weaker still, and in their own minds it seems like rapture; and I call it stupefaction—it's nothing more than wasting time there and wearing out their health (one person used to stay like that for eight hours)—for they're neither without their senses, nor do they feel anything of God.28 By sleeping and eating and not doing so much penance, this person was freed of it, because there was someone who understood her—she'd been misleading her confessor and other people and herself, though she didn't mean to deceive. I'm quite sure the devil would take some pains to get some profit out of it—and his profit was far from small.29 13. You need to understand that when it is truly from God, although there is inward and outward collapse, the soul experiences none of that; it has deep feelings of being near to God. And it doesn't last long, only a very short while, even though she may become absorbed again. And in this prayer, if it isn't weakness—as I've said—it doesn't go so far as to throw the body down or produce any outward sensation. So be careful: when they feel this in themselves, they should tell the prioress, distract themselves as much as they can, and she should have them spend only a very short time in prayer—not so many hours—and make sure they sleep well and eat, until their natural strength gradually returns, if it was lost through this. If she has such a weak constitution that this isn't enough, believe me: God doesn't intend her for anything but the active life—for monasteries need to have every kind of person. Put her to work at duties, and always make sure she doesn't have much solitude, because she'll end up losing her health entirely. That will be plenty of mortification for her. Here the Lord wants to test the love she has for Him by how she endures this absence, and He will be pleased to restore her strength after some time; and if not, she will benefit from vocal prayer and from obeying, and she will merit what she would have merited by this path, and perhaps even more. 14. There might also be some with such a frail head and imagination—I've known them—that everything they think seems to them as if they see it; it's quite dangerous. Because this may be treated further on—no more here, since I've already gone on at length in this dwelling, for it's the one I believe most souls enter, and since the natural is also mixed here with the supernatural, the devil can do more harm; whereas in those still to come, the Lord does not give him as much room.30 May He be praised forever, amen.

Read the original Spanish

1. Los efectos de esta oración son muchos: algunos diré, y primero, otra manera de oración que comienza casi siempre primero que ésta, y por haberla dicho en otras partes, diré poco. Un recogimiento que también me parece sobrenatural, porque no es estar en oscuro ni cerrar los ojos, ni consiste en cosa exetrior, puesto que, sin quererlo, se hace esto de cerrar los ojos y desear soledad; y sin artificio, parece que se va labrando el edificio para la oración que queda dicha; porque estos sentidos y cosas exteriores parece que van perdiendo de su derecho porque el alma vaya cobrando el suyo que tenía perdido.

2. Dicen que «el alma se entra dentro de sí» y otras veces que «sube sobre sí». Por este lenguaje no sabré yo aclarar nada, que esto tengo malo que por el que yo lo sé decir pienso que me habéis de entender, y quizá será sola para mí. Hagamos cuenta que estos sentidos y potencias (que ya he dicho que son la gente de este castillo, que es lo que he tomado para saber decir algo), que se han ido fuera y andan con gente extraña, enemiga del bien de este castillo, días y años; y que ya se han ido, viendo su perdición, acercando a él, aunque no acaban de estar dentro -porque esta costumbre es recia cosa-, sino no son ya traidores y andan alrededor. Visto ya el gran Rey, que está en la morada de este castillo, su buena voluntad, por su gran misericordia, quiérelos tornar a él y, como buen pastor, con un silbo tan suave, que aun casi ellos mismos no le entienden, hace que conozcan su voz y que no anden tan perdidos, sino que se tornen a su morada. Y tiene tanta fuerza este silbo del pastor, que desamparan las cosas exteriores en que estaban enajenados y métense en el castillo.

3. Paréceme que nunca lo he dado a entender como ahora, porque para buscar a Dios en lo interior (que se halla mejor y más a nuestro provecho que en las criaturas, como dice San Agustín que le halló,después de haberle buscado en muchas partes), es gran ayuda cuando Dios hace esta merced. Y no penséis que es por el entendimiento adquirido procurando pensar dentro de sí a Dios, ni por la imaginación, imaginándole en sí. Bueno es esto y excelente manera de meditación, porque se funda sobre verdad, que lo es estar Dios dentro de nosotros mismos; mas no es esto, que esto cada uno lo puede hacer (con el favor del Señor, se entiende, todo). Mas lo que digo es en diferente manera, y que algunas veces, antes que se comience a pensar en Dios, ya esta gente está en el castillo, que no sé por dónde ni cómo oyó el silbo de su pastor. Que no fue por los oídos, que no se oye nada, mas siéntese notablemente un encogimiento suave a lo interior, como verá quien pasa por ello, que yo no lo sé aclarar mejor. Paréceme que he leído que como un erizo o tortuga, cuando se retiran hacia sí, y debíalo de entender bien quien lo escribió. Mas éstos, ellos se entran cuando quieren; acá no está en nuestro querer sino cuando Dios nos quiere hacer esta merced.

Tengo para mí que cuando Su Majestad la hace, es a personas que van ya dando de mano a las cosas del mundo. No digo que sea por obra los que tienen estado que no pueden, sino por el deseo, pues los llama particularmente para que estén atentos a las interiores; y así creo que, si queremos dar lugar a Su Majestad, que no dará sólo esto a quien comienza a llamar para más.

4. Alábele mucho quien esto entendiere en sí, porque es muy mucha razón que conozca la merced, y el hacimiento de gracias por ella hará que se disponga para otras mayores. Y es disposición para poder escuchar, como se aconseja en algunos libros, que procuren no discurrir, sino estarse atentos a ver qué obra el Señor en el alma; que si Su Majestad no ha comenzado a embebernos, no puedo acabar de entender cómo se pueda detener el pensamiento de manera que no haga más daño que provecho, aunque ha sido contienda bien platicada entre algunas personas espirituales, y de mí confieso mi poca humildad que nunca me han dado razón para que yo me rinda a lo que dicen. Uno me alegó con cierto libro del santo Fray Pedro de Alcántara -que yo creo lo es- a quien yo me rindiera, porque sé que lo sabía; y leímoslo y dice lo mismo que yo, aunque no por estas palabras; mas entiéndese en lo que dice que ha de estar ya despierto el amor. Ya puede ser que yo me engañe, mas voy por estas razones:

5. La primera, que en esta obra de espíritu quien menos piensa y quiere hacer, hace más; lo que habemos de hacer es pedir como pobres necesitados delante de un grande y rico emperador, y luego bajar los ojos y esperar con humildad. Cuando por sus secretos caminos parece que entendemos que nos oye, entonces es bien callar, pues nos ha dejado estar cerca de él, y no será malo procurar no obrar con el entendimiento -si podemos digo- Mas si este Rey aun no entendemos que nos ha oído ni nos ve, no nos hemos de estar bobos, que lo queda harto el alma cuando ha procurado esto, y queda mucho más seca y por ventura más inquieta la imaginación con la fuerza que se ha hecho a no pensar nada, sino que quiere el Señor que le pidamos y consideremos estar en su presencia, que El sabe lo que nos cumple. Yo no puedo persuadirme a industrias humanas en cosas que parece puso Su Majestad límite y las quiso dejar para Sí; lo que no dejó otras muchas que podemos con su ayuda, así de penitencia, como de obras, como de oración, hasta donde puede nuestra miseria.

6. La segunda razón es, que estas obras interiores son todas suaves y pacíficas, y hacer cosa penosa, antes daña que aprovecha. Llamo penosa fuerza que nos queramos hacer, como sería pena detener el huelgo; sino dejarse el alma en las manos de Dios, haga lo que quisiere de ella, con el mayor descuido de su provecho que pudiere y mayor resignación a la voluntad de Dios. La tercera es, que el mismo cuidado que se pone en no pensar nada quizá despertará el pensamiento a pensar mucho. La cuarta es, que lo más sustancial y agradable a Dios es que nos acordemos de su honra y gloria y nos olvidemos de nosotros mismos y de nuestro provecho y regalo y gusto. Pues ¿cómo está olvidado de sí el que con mucho cuidado está, que no se osa bullir, ni aun deja a su entendimiento y deseos que se bullan a desear la mayor gloria de Dios, ni que se huelgue de la que tiene? Cuando Su Majestad quiere que el entendimiento cese, ocúpale por otra manera y da una luz en el conocimiento tan sobre la que podemos alcanzar, que le hace quedar absorto, y entonces, sin saber cómo, queda muy mejor enseñado que no con todas nuestras diligencias para echarle más a perder; que pues Dios nos dio las potencias para que con ellas trabajásemos y se tiene todo su premio, no hay para qué las encantar, sino dejarlas hacer su oficio, hasta que Dios las ponga en otro mayor.

7. Lo que entiendo que más conviene que ha de hacer el alma que ha querido el Señor meter a esta morada es lo dicho, y que sin ninguna fuerza ni ruido procure atajar el discurrir del entendimiento, mas no el suspenderle ni el pensamiento, sino que es bien que se acuerde que está delante de Dios y quién es este Dios. Si lo mismo que siente en sí le embebiere, enhorabuena; mas no procure entender lo que es, porque es dado a la voluntad; déjela gozar sin ninguna industria más de algunas palabras amorosas, que aunque no procuremos aquí estar sin pensar nada, se está muchas veces, aunque muy breve tiempo.

8. Mas -como dije en otra parte- la causa porque en esta manera de oración (digo en la que comencé esta morada, que he metido la de recogimiento con ésta que había de decir primero, y es muy menos que la de los gustos que he dicho de Dios, sino que es principio para venir a ella; que en la del recogimiento no se ha de dejar la meditación, ni la obra del entendimiento) en esta fuente manantial que no viene por arcaduces él se comide o le hace comedir ver que no entiende lo que quiere; y así anda de un cabo a otro, como tonto que en nada hace asiento. La voluntad le tiene tan grande en su Dios, que la da gran pesadumbre su bullicio, y así no ha menester hacer caso de él, que la hará perder mucho de lo que goza, sino dejarle y dejarse a sí en los brazos del amor, que Su Majestad la enseñará lo que ha de hacer en aquel punto, que casi todo es hallarse indigna de tanto bien y emplearse en hacimiento de gracias.

9. Por tratar de la oración de recogimiento, dejé los efectos o señales que tienen las almas a quien Dios nuestro Señor da esta oración. Así como se entiende claro un dilatamiento o ensanchamiento en el alma, a manera de como si el agua que mana de una fuente no tuviese corriente, sino que la misma fuente estuviese labrada de una cosa que mientras más agua manase más grande se hiciese el edificio, así parece en esta oración, y otras muchas maravillas que hace Dios en el alma, que la habilita y va disponiendo para que quepa todo en ella. Así esta suavidad y ensanchamiento interior se ve en el que le queda para no estar tan atada como antes en las cosas del servicio de Dios, sino con mucha más anchura. Así en no se apretar con el temor del infierno, porque aunque le queda mayor de no ofender a Dios, el servil piérdese aquí: queda con gran confianza que le ha de gozar. El que solía tener, para hacer penitencia, de perder la salud, ya le parece que todo lo podrá en Dios; tiene más deseos de hacerla que hasta allí. El temor que solía tener a los trabajos, ya va más templado; porque está más viva la fe y entiende que, si los pasa por Dios, Su Majestad le dará gracia para que los sufra con paciencia, y aun algunas veces los desea, porque queda también una gran voluntad de hacer algo por Dios. Como va más conociendo su grandeza, tiénese ya por más miserable; como ha probado ya los gustos de Dios, ve que es una basura los del mundo, vase poco a poco apartando de ellos y es más señora de sí para hacerlo.

En fin, en todas las virtudes queda mejorada y no dejará de ir creciendo, si no torna atrás ya, a hacer ofensas de Dios, porque entonces todo se pierde, por subida que esté un alma en la cumbre. Tampoco se entiende que de una vez o dos que Dios haga esta merced a un alma, quedan todas éstas hechas si no va perseverando en recibirlas, que en esta perseverancia está todo nuestro bien.

10. De una cosa aviso mucho a quien se viere en este estado: que se guarde muy mucho de ponerse en ocasiones de ofender a Dios; porque aquí no está aún el alma criada, sino como un niño que comienza a mamar, que si se aparta de los pechos de su madre, ¿qué se puede esperar de él sino la muerte? Yo he mucho temor que a quien Dios hubiere hecho esta merced y se apartare de la oración, que será así, si no es con grandísima ocasión o si no torna presto a ella, porque irá de mal en peor. Yo sé que hay mucho que temer en este caso, y conozco a algunas personas que me tienen harto lastimada y he visto lo que digo, por haberse apartado de quien con tanto amor se le quería dar por amigo y mostrárselo por obras. Aviso tanto que no se pongan en ocasiones, porque pone mucho el demonio más por un alma de éstas que por muy muchas a quien el Señor no haga estas mercedes; porque le pueden hacer gran daño con llevar otras consigo, y hacer gran provecho, podría ser, en la Iglesia de Dios; y aunque no haya otra cosa sino ver el que Su Majestad las muestra amor particular, basta para que él se deshaga porque se pierdan; y así son muy combatidas y aun mucho más perdidas que otras, si se pierden. Vosotras, hermanas, libres estáis de estos peligros, a lo que podemos entender; de soberbia y vanagloria os libre Dios; y de que el demonio quiera contrahacer estas mercedes, conocerse ha en que no hará estos efectos, sino todo al revés.

11. De un peligro os quiero avisar (aunque os lo he dicho en otra parte) en que he visto caer a personas de oración, en especial mujeres, que como somos más flacas, ha más lugar para lo que voy a decir. Y es que algunas, de la mucha penitencia y oración y vigilias y aun sin esto, sonse flacas de complexión; en teniendo algún regalo, sujétales el natural y, como sienten contento alguno interior y caimiento en lo exterior y una flaqueza, cuando hay un sueño que llaman espiritual, que es un poco más de lo que queda dicho, paréceles que es lo uno como lo otro y déjanse embebecer. Y mientras más se dejan, se embebecen más, porque se enflaquece más el natural, y en su seso les parece arrobamiento; y llámole yo abobamiento, que no es otra cosa más de estar perdiendo tiempo allí y gastando su salud [12] (a una persona le acaecía estar ocho horas), que ni están sin sentido, ni sienten cosa de Dios. Con dormir y comer y no hacer tanta penitencia, se le quitó a esta persona, porque hubo quien la entendiese, que a su confesor traía engañado y a otras personas y a sí misma, que ella no quería engañar. Bien creo que haría el demonio alguna diligencia para sacar alguna ganancia, y no comenzaba a sacar poca.

13. Hase de entender que cuando es cosa verdaderamente de Dios, que aunque hay caimiento interior y exterior, que no le hay en el alma, que tiene grandes sentimientos de verse tan cerca de Dios, ni tampoco dura tanto, sino muy poco espacio, bien que se torna a embebecer; y en esta oración, si no es flaqueza -como he dicho- no llega a tanto que derrueque el cuerpo ni haga ningún sentimiento exterior en él. Por eso tengan aviso que cuando sintieren esto en sí, lo digan a la prelada y diviértanse lo que pudieren y hágalas no tener horas tantas de oración sino muy poco, y procure que duerman bien y coman, hasta que se les vaya tornando la fuerza natural, si se perdió por aquí. Si es de tan flaco natural que no le baste esto, créanme que no la quiere Dios sino para la vida activa, que de todo ha de haber en los monasterios; ocúpenla en oficios, y siempre se tenga cuenta que no tenga mucha soledad, porque vendrá a perder del todo la salud. Harta mortificación será para ella; aquí quiere probar el Señor el amor que le tiene en cómo lleva esta ausencia, y será servido de tornarle la fuerza después de algún tiempo, y si no, con oración vocal ganará y con obedecer, y merecerá lo que había de merecer por aquí y por ventura más.

14. También podría haber algunas de tan flaca cabeza e imaginación -como yo las he conocido- que todo lo que piensan les parece que lo ven; es harto peligroso. Porque quizá se tratará de ello adelante, no más aquí, que me he alargado mucho en esta morada, porque es en la que más almas creo entran, y como es también natural junto con lo sobrenatural, puede el demonio hacer más daño; que en las que están por decir, no le da el Señor tanto lugar. Sea por siempre alabado, amén.

Notes

  1. 1 ↩Source reading 'exetrior' treated as a typo for 'exterior' ('exterior').
  2. 2 ↩"por el que yo lo sé decir" is colloquial and compressed; rendered as "when I know how to say something" (the manner/means of her own wording), not as a claim that the wording itself is self-explanatory to everyone.
  3. 3 ↩"potencias" rendered as "faculties" (the soul's powers: intellect, memory, will), keeping Teresa's castle allegory in which senses and faculties are the castle's "people."
  4. 4 ↩«esta merced» rendered as «this favor» (the gift of interior recollection); Teresa’s merced here is the granted favor, not mere kindness.
  5. 5 ↩«entendimiento adquirido» kept as «acquired understanding»: discursive, effortful intellect, contrasted with the infused gathering Teresa describes next.
  6. 6 ↩«esta gente» continues Teresa’s allegory for the senses and faculties of the soul (cf. previous section).
  7. 7 ↩«encogimiento suave a lo interior»: soft inward contraction/gathering of the faculties in recollection; rendered «gentle drawing inward» to keep the felt, bodily metaphor without archaism.
  8. 8 ↩"dando de mano" is an older Spanish idiom for dismissing or relinquishing; rendered as "letting go of."
  9. 9 ↩"estado" here is a state of life (e.g., marriage or other duties) that prevents literal withdrawal from worldly affairs; Teresa contrasts outward deed ("por obra") with interior desire ("por el deseo").
  10. 10 ↩"a quien comienza a llamar para más" is read with God as the subject of llamar (parallel to "los llama particularmente"): the one He is beginning to call toward more. Alternate reading: the one who is beginning to call out for more.
  11. 11 ↩embebernos: Teresa's mystical sense of being drawn into / soaked by God's action; rendered as "absorb us" to keep the passive grace-led force without modernizing into psychological language.
  12. 12 ↩Spanish 'obrar con el entendimiento' names the intellect's discursive work; rendered as 'work with the understanding' to keep Teresa's faculty language without archaism.
  13. 13 ↩'industrias humanas' rendered as 'human schemes' (human contrivances/devices), not industrial enterprise.
  14. 14 ↩«es dado a la voluntad» rendered as 'this is given to the will' (the favor belongs to the will's enjoyment, not the intellect's analysis).
  15. 15 ↩Dense parenthetical digression: 'this kind of prayer' / 'this springing fountain that doesn't come through conduits' is the prayer of God's delights (gustos), distinguished from recollection (recogimiento), which is lesser and still uses meditation and the intellect. 'él' is the intellect (entendimiento).
  16. 16 ↩se comide / le hace comedir: Golden-Age comedirse, 'to restrain/moderate oneself'; rendered as 'restrains itself / is made to restrain itself'.
  17. 17 ↩'La voluntad le tiene tan grande en su Dios' is elliptical for great love/attachment; rendered 'has such great love for its God'. 'él'/'su bullicio' continue the intellect from s2.
  18. 18 ↩dilatamiento/ensanchamiento: Teresa's image of the soul's capacity enlarging under grace; edificio continues the fountain metaphor as a structure that expands with the water.
  19. 19 ↩el servil = servile fear (fear of punishment), contrasted with the greater remaining fear of offending God (filial fear).
  20. 20 ↩El que solía tener elliptically continues the preceding temor; rendered as the fear it used to have.
  21. 21 ↩gustos de Dios: Teresa's term for spiritual consolations/delights God gives in prayer; rendered consolations to keep the contrast with worldly pleasures clear.
  22. 22 ↩"todas éstas" points back to the lasting effects/signs of recollection just described; rendered as "all these effects."
  23. 23 ↩Spanish criada here means reared/brought up to maturity, not merely created; rendered as "grown."
  24. 24 ↩Teresa's doubled que and que será así are compressed into one modern sentence; si no... o si no kept as unless... or....
  25. 25 ↩pone mucho el demonio más por rendered as "works far harder for"; se deshaga as "wear himself out" (frenzied effort to ruin them).
  26. 26 ↩conocerse ha is the older future passive (se conocerá), rendered "it will be known"; contrahacer rendered "counterfeit."
  27. 27 ↩regalo rendered as 'spiritual consolation' (divine delight/favor in Teresa's prayer vocabulary); embebecer as 'sink into that daze' (absorbed/stupefied absorption).
  28. 28 ↩Wordplay preserved in sense: arrobamiento ('rapture') vs. abobamiento ('stupefaction' / being made foolish). Edition marker [12] omitted as non-authorial.
  29. 29 ↩Litotes preserved: 'no comenzaba a sacar poca' = he was already extracting no small gain.
  30. 30 ↩"es también natural junto con lo sobrenatural": rendered as the natural mixed with the supernatural in this dwelling (not that the dwelling itself is merely natural).

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