The Interior CastleStudy Guide

While she is begging God for words, because obedience has laid the book on her and she does not know how to begin, the image arrives. The soul is a castle of a single diamond, or of a very transparent crystal, with rooms above, below, and beside, and a principal chamber at the center where God and the soul hold their most secret intercourse. Most people never go in. They live in the courtyard with the sentinels, caring for the body as if it were the house, and they do not ask who dwells in the most delightful place. Prayer is the gate. Lips moving through a learned rote, with no one addressed, are not prayer. Teresa of Ávila finished the map in the convent of St. Joseph at Ávila in 1577, on the Vigil of St. Andrew. What follows is how far a soul can walk in its own house.

Teresa is the reluctant teacher: sixty-two, ill, founding reformed houses, writing after churchmen took her Life because they feared a woman's visions. The addressees are enclosed Carmelites who already pray and still bring reptiles in with them. The courtyard soul is palsied, so used to earthly matters that it imitates the creatures outside and cannot retire into its own heart. The third-mansion soul hates venial sin, loves penance and good order, and still resembles the rich young man who wanted perfection and walked away sorrowful. The King at the center is not a prize reserved for the holiest. The silkworm of the fifth mansions must die in its own cocoon before it can fly. They do not lack rooms. They already live in the castle and treat the outer wall as the dwelling.

Chapter 1 draws the diamond and names the gate. Souls without prayer are like bodies that have hands and cannot use them. The first rooms in the basement are a gain, and they are still full of reptiles that keep a beginner from seeing the building. Chapter 2 covers the diamond with a black cloth: mortal sin, a tree planted by foul water, fruit that poisons what it feeds. The third mansions greet those who fear the Lord and live like soldiers whose walls can still be breached. Dryness there often comes from hidden bargaining. They want God's presence without His dominion. Chapter 4 tests whether a small loss or a slight contempt unmasks the attachment under the habit. The hinge is that no one forces the higher rooms. The Lord of the castle admits you. Chapter 6 sets two fountains in one garden. One is filled through pipes and aqueducts by meditation and labor. The other rises from the spring, calm, unlocatable, overflowing the faculties without the work a person can brag about. Chapter 9 is the silkworm. It feeds, it spins, it dies in Christ as in a cocoon, and it comes out a white butterfly that longs to suffer and to bring others to God, then finds the cross still waiting. Chapter 10 will not let union become a private rank. Love the neighbor, or the butterfly dies after laying a few eggs. The last mansions are spiritual marriage: God moves in, Martha and Mary keep house together, and the epilogue leaves a door open for the sister called out to serve the prioress.

Teresa is not writing another confiscated Life. She is cutting a teaching text in two months, under obedience, for women who have little recreation and a great deal of work. The ending refuses a finished mystic. She named seven mansions and then said each one contains gardens, fountains, and labyrinths she has not mapped. Humility is the beloved virtue. Souls who think themselves unworthy of the third mansion may be given the fifth sooner. She will not let a rapture stand in for the next kindness, or a vision stand in for service to the prioress.

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