SAINT TERESA began to write the Interior Castle on June 2, 1577, Trinity Sunday, and completed it on the eve of St. Andrew, November 29, of the same year. But there was a long interruption of five months, 1 so that the actual time spent in the composition of this work was reduced to about four weeks--a fortnight for the first, and another fortnight for the second half of the book. The rapidity with which it was written is easily explained by the fact that the Saint had conceived its plan some time previously. On January 17, 1577, she had written to her brother, Don Lorenzo de Cepeda, at Avila: 'I have asked the bishop--Don Alvaro Mendoza--for my book (the Life) because I shall perhaps complete it by adding those new favours our Lord has lately granted me. With these one may even compose a new work of considerable size, provided God grants me the grace of explaining myself; otherwise the loss will be of small account.' 2 She never asked for permission to write anything, but waited until she received a command from her superiors, which, in this case, came from Praecipuus orationis finis est Deum et proximum melius diligere. Si animus amorem non habet, oratio eius patietur. Amor potest iis qui se a vita expellunt. Addit:Perfectio non est in consolationibus, sed in augmento dilectionis. Exspecta et persevera per omnem siccitatem spiritualem et desolationes in oratione. Hoc includere potest, nox sensuum. Hic mundat Deus animam tam mundanarum quam spiritualium affectionum ad consolationem. Comprehensive indexes of key themes and figures, castle imagery, and biblical references make this volume an indispensable reference resource. With such regard for obedience, she asked me one day at Toledo--probably at the time when she saw the vision of the Castle--whether it was true that God was in all things by His power, presence,

Interior Castle Quotes by Teresa of Ávila - Goodreads Interior Castle Quotes by Teresa of Ávila - Goodreads

Through storytelling and illuminative teaching, Mirabai Starr offers an embodied understanding of St. Teresa’s life, context, and essence. Reaching this stage is a major transition. This marks a move from the “ Purgative Way” to the “ Illuminative Way.” St. Teresa dives into many spiritual terms. An unexpected taste of the 4th Mansion begins in the 3rd. James Finley shares ‘state of absorption’ examples in 4th Mansion experiences. First, she came to understand this axiom, which in this form she had never heard of in her life, 16 that God is present in all things by His essence, presence, and power. As she was deeply humble and submissive and obedient to the doctrine of the Church and the teaching of the learned ministers of God, she never rested until her revelations had been approved of by her superiors and by theologians, and were shown to be conformable to Holy Scripture. She went so far as to say that if all the angels of heaven said one thing, and her superiors another, though she could not doubt that the former were true angels, yet she would hold what was told her by her superiors, because faith comes through these and there remains no room for deceit, whereas revelations coming from angels might be illusionary.

Despite these incredible graces, the soul remains rooted in humility. The soul desires to use these graces for the growth of God’s kingdom. As the soul advances in the sixth mansions, the raptures begin to end. First of all, don't read this book straight through and expect to get meaning from it. This is not one of those books. Active Recollectio – Praesens in tribus primis gradibus, hoc conatum requirit ut praesentiam Dei in oratione cognoscamus. Hoc includit omnes facultates animi detrahendi Deum considerandi ac etiam cum Ipso loqui. Supernaturalis Reminiscentiae Anima in quarta mansione hoc incipit experiri. Solus Deus hanc dat gratiam, amantem Dei conscientiam. Non possumus per nos propria opera supernaturalem memoriam efficere. Haec oratio hominem semper in melius transformat. Voluntas Deus occupat tempus (uniens cum suo) et tunc etiam intellectum et imaginationem. In this stage, the soul is only partially detached from sin and the allurements of the world. But there’s still much work for God to do. St. Teresa’s most important advice for the beginner is to try to rid themselves of sin and attachments. Jesus said that the riches and pleasures of the world can still choke those who hear the word of God.

Interior Castle | EWTN Interior Castle | EWTN

Many passages of this book written by the holy Mother have been scored through, other words being substituted or notes being added in the margin. Most of these corrections are badly done, the original text being much better. It will be noticed that the holy Mother's sentences are superior and agree with the context, which is not the case with the corrections. These improvements and glosses may therefore be dispensed with. Having myself read and considered everything with great care, it appears to me that the reader, too, should have before him the words of the author who knew best what to say; for this reason I have left out the additions, and have restored what has been changed, excepting only a See Life, ch. xviii. 20. Mansions v. ch. i. 9. The ignorance of the priest who had told her that God was only present by His grace, made a lasting impression on St. Teresa. She was first undeceived by a Dominican. As James Michener pointed out, the most striking thing about St. Teresa is this seamless mixture of pragmatism and mysticism. For somebody who reported feeling her soul leave her body, she comes across as remarkably down to earth. Several times, she quotes or references a Biblical passage and then adds parenthetically “Well, at least I think that’s what it says,” as if she couldn’t be bothered to go look it up. She also frequently comments on how inadequate she feels to the task at hand; and a few times she says that she’s unsure whether she is repeating herself, because she wrote the last bit a while ago and she doesn’t have time to reread it. The final effect is really charming, as if she just sat down and dashed off the whole thing between breakfast and lunch. A cornerstone book on mystical theology, Interior Castle describes the seven stages of union with God. Using everyday language to explain difficult theological concepts, Teresa of Avila compares the contemplative life to a castle with seven chambers. Tracing the passage of the soul through each successive chamber, she draws a powerful picture of the path toward spiritual perfection. It is the most sublime and mature of Teresa's works, offering profound and inspiring reflections on such subjects as self-knowledge, humility, detachment, and suffering. This magnificent refuge is inside you. Enter. Shatter the darkness that shrouds the doorway. Step around the poisonous vipers that slither at your feet, attempting to throw you off your course. Be bold. Be humble. Put away the incense and forget the incantations they taught you. Ask no permission from the authorities. Slip away. Close your eyes and follow your breath to the still place that leads to the invisible path that leads you home.”James Finley explores the first four Mansions of the Interior Castle focusing on the ‘hinges’ (prayer, experiential self-knowledge, and humility) of the doorways between each that ground your movements through the gifts and challenges of each Mansion. It’s important to know that spiritual dryness still occurs in the sixth mansions. 8. The Seventh Mansions Despite this, God still desires more for this soul. This includes a deeper freedom to love and more spiritual joys in prayer. As the author of the Interior Castle, Teresa portrays the spiritual development of the human soul and its response to God as being like a great castle, wherein lies seven rows of mansions. With each graduation, the soul moves from the outer mansions to the inner mansions, ever moving into closer union with God. Another nun, Mary of St. Francis, left the following declaration: 'I know that our holy Mother wrote four books, the Life, the Way of Perfection, the Foundations, and the Mansions, which I have seen her writing. Once, while she was composing the last-named work, I entered to deliver a message, and found her so absorbed that she did not notice me; her face seemed quite illuminated and most beautiful. After having listened to me she said: "Sit down, my child, and let me write what our Lord has told me ere I forget it," and she went on writing with great rapidity and without stopping.' 6

LibriVox LibriVox

Teresa Sanchez Cepeda Davila y Ahumada was born at Avila, Old Castile, 28 March, 1515; died at Alba de Tormes, 4 Oct., 1582. Sixth mansions – The soul spends increasing amounts of time torn between favors from God and from outside afflictions. First of all the spirit becomes enkindled and is illumined, as it were, by a cloud of the greatest brightness. It sees these three Persons, individually, and yet, by a wonderful kind of knowledge which is given to it, the soul realizes that most certainly and truly all these three Persons are one Substance and one Power and one Knowledge and one God alone; so that what we hold by faith the soul may be said here to grasp by sight, although nothing is seen by the eyes, either of the body or of the soul, for it is no ordinary vision.”

But here the Lord asks only two things of us: love for His Majesty and love for our neighbour. It is for these two virtues that we must strive, and if we attain them perfectly we are doing His will and so shall be united with Him.” Interior Castle is not required reading for this course although it is highly encouraged. We recommend Mirabai Starr’s modern translation (Riverhead Books: 2004). The translation James Finley references throughout the course is from E. Allison Peers (Doubleday: 1961), which is out of print. Financial Assistance Students will have access to course content for the duration of the course. Course content will be available four weeks after the course ends. Recommended Reading

The Interior Castle: Saint Teresa’s Diamond | Carmelite The Interior Castle: Saint Teresa’s Diamond | Carmelite

Since God has given it such great dignity, permitting it to wander at will through the rooms of the castle, from the lowest to the highest. Let it not force itself to remain for very long in the same mansion, even the one of self-knowledge.” The Interior Castle is considered St. Teresa of Avila’s masterpiece. She wrote this last work in just a few months in 1577, five years before her death. At this point in her life she had been granted the highest mystical graces; this book is the fruit of her lived experience and a deep-felt praise of God for it. The work was copied, probably under the supervision of the Saint, who introduced many changes; when completed the original was handed to Father Jerome Gracian and to the Dominican, Fray Diego de Yanguas, for approval. Both, particularly the former, made numerous corrections, which Fuente, not without reason, calls impertinent, scratching out whole sentences and adding others. The book thus revised must have enjoyed a certain celebrity, though not to the same extent as the Life, to which St. Teresa herself preferred it. Scarcely a week after its completion she wrote to Father Salazar, S.J.: 'If Señor Carillo [Salazar himself] came, the person in question [the Saint] thinks he would find another jewel which in her opinion is superior to the former [the Life]. This one reflects nothing foreign to itself, but is resplendent in its own beauty. It is enriched with more delicate enamels than the former, the workmanship, too, is more perfect. For, as the person in question says, the jeweller was less experienced when he fashioned the previous one. Moreover, the gold of the new A glossary of terms offers definitions as well as their specific and sometimes unique meaning in Teresa’s writings. An 8-week online course journeying through the seven mansions of St. Teresa of Ávila’s Interior Castlewith James Finley and Mirabai Starr as guides. Deepen your awareness of the “inner witness” and experience the Interior Castle an embodied pathway of union with God.Of foreign translations it will be sufficient to mention the one by Cyprien de la Nativité, in Œuvres de la Sainte Mère Térèse de Jésus, Paris, 1657, and the new one in Œuvres already mentioned. Avoid associating with “evil” or “mediocre” people. Instead, associate with people pursuing Christ. November 13, 2019: Finished reading. Will never be finished assimilating this book. I am not in the same place, nor am I the same person I was when I started this book almost a year ago. It is definitely worthwhile to read Interior Castle using this STUDY EDITION, even if I did not avail myself of all the material in it. There is just SO much! You could spend a lifetime trying to absorb and then live this book. Teresa lived in a quieter simpler time than we do. This is not a review. I am not sure I am capable of a full review of this book, but I will see. One thing I do know, my experience with it this time was completely different than it was the other times I read the regular editions on my own. It was like the difference between looking at something and then looking at it under a microscope. I had no idea all that was there I could not see. named, that it is impossible to consider them otherwise than the genuine work of the author. In the present translation they have been inserted in their proper places.