This month I’m sharing another of my reflections from my Spiritual Direction school days in 2020 on Teresa of Ávila, whose feast day we celebrated last month. We were to read and reflect on The Interior Castle (The Mansions) – her masterpiece, describing the soul’s journey to union with God through seven “mansions” or stages of spiritual growth.
First, a bit about this saint:
St. Teresa of Ávila (1515–1582) — also known as Teresa of Jesus — was a Spanish Carmelite nun, mystic, reformer, and Doctor of the Church. She’s one of the most influential figures in Christian spirituality, especially in the mystical and contemplative traditions. Deeply devoted to prayer, Teresa sought a life centered on God alone. She reformed the Carmelite Order with simplicity, poverty, and contemplative depth, founding the Discalced Carmelites with St. John of the Cross.
Her writings — The Way of Perfection, The Life of Teresa of Jesus, and The Interior Castle — describe the soul’s journey inward toward union with God, passing through stages of purification, prayer, and love.
For Teresa, prayer was “an intimate sharing between friends,” and true holiness meant humility, detachment, and active love. Her legacy continues to call hearts to deep interior prayer and joyful service.
Central Themes in Her Spirituality:
- Interior Prayer: True prayer is not about words but “an intimate sharing between friends.”
- Union with God: The goal of life is deep, transforming communion with God at the center of the soul.
- Humility and Detachment: These virtues clear the way for God to dwell within.
- Active Love: Genuine contemplation always bears fruit in service and love for others.
Her Legacy:
- Canonized in 1622 and declared a Doctor of the Church in 1970, one of the first women to receive that title.
- Her writings continue to inspire Christians seeking a life of contemplative depth and active love.
My favorite Teresa of Avila quote:
“Let us look at our own shortcomings and leave other people’s alone; for those who live carefully ordered lives are apt to be shocked at everything and we might well learn very important lessons from the persons who shock us. Our outward comportment and behavior may be better than theirs, but this, though good, is not the most important thing; there is no reason why we should expect everyone else to travel by our own road, and we should not attempt to point them to the spiritual path when perhaps we do not know what it is…It is better to attempt to…live in silence and in hope, and God will take care of God’s own.”
My reflection (2020) on the Interior Castle:
(Warning—Reading St. Teresa is a deep dive and you may want to read, pray, and ponder through one section at a time.)
St. Teresa wrote this at sixty-two years of age which encourages me as a woman in my mid-sixties. She talks about how her writing has changed as she has learned and experienced more about prayer. She writes from her personal prayer experience and its fruits. She writes out of obedience not thinking she has anything to offer, yet trusting that God will do the work for her. I am moved by her humility and her humanity—the prologue begins with her complaining.
St. Teresa is called a Teacher of Prayer. I have been drawn to prayer ever since I began to seriously pursue God in my mid-thirties. Teresa teaches that the gate to God is prayer. God leads individual souls by many different roads. Harvey Eagan in Christian Mysticism defines a mystic as a unique expression of cultivating a personal relationship with God. It is our inheritance as Christians. What an inspiring thought for me personally and for those I accompany on their unique spiritual journeys.
The imagery of a castle—a dwelling place, a home— is very appealing and comforting to me. The idea that God, His Majesty as Teresa calls Him, dwells within me, fills me with awe and wonder. Perhaps Teresa sets the stage this way to motivate us to seek this dwelling place though she knows the cost of doing so. It takes courage to continue to the center of the castle. We will need a knowledge of the grandeur of God, much self-knowledge, humility, and a rejection of earthly things. Yet, we have Christ as our model. She urges us to “let the intellect go and surrender oneself into the arms of love.” It is clear that the journey in prayer through the castle is the magnificent work of God.
Describing the first dwelling place, she contrasts the beauty and dignity of the soul and its marvelous capacity with the “insects and vermin” of the world. This is strong imagery of the soul’s everyday battle. We enter the door of the castle through prayer and reflection. There is a strong emphasis on self-knowledge and humility. A priority is placed on love of God and love of neighbor. Look at oneself rather than judge others or gossip. We are to approach His Majesty as often as possible, strive to give up unnecessary things and business affairs, and recognize the devil at work from the outset.
Perseverance in prayer is the key in the second dwelling. We are to beg God’s mercy for this grace. Embrace our cross, trusting that His Majesty knows best what is suitable for each of us. This happens not by force but by gentleness. It is helpful to consult with persons of experience.
It is God’s great favor to allow one to enter into the third dwelling place. Here, God grants security of conscience. We accept our littleness and our great need for God. We grow in humility. We come to accept peace and conformity to God’s will rather than desire consolations. In all things, we let God be the judge. God does try us here with dryness. We are to look at our own faults rather than those of others. In spiritual direction, we can show compassion to those in this dryness, understanding that God sometimes withdraws his favor so that we get to know ourselves better.
The fourth dwelling place begins to touch on the supernatural. Teresa says that it is the one in which most souls enter. It is described as the prayer of recollection. We are cautioned: “Don’t think much, rather love much, and trust God.” Supernatural experiences begin here and they are from God.” “For the Lord gives when He desires, as He desires, and to whom He desires.” Poisonous creatures rarely enter this dwelling. These consolations are of a nobler kind, different from worldly joy. They begin in our own human nature and end in God. One now possesses a strong determination to please God in everything. The soul, instead of striving to engage in discourse, strives to remain attentive and aware of what God is working in it. I am reminded of my personal experience in centering prayer. Teresa calls us to leave the soul in God’s hands which is good to remember in spiritual direction.
The fifth dwelling place is the prayer of union. First, we ask for perfect love for God and for neighbor. This is most important. We are not to hold onto anything in order to enjoy the favors God has for us. There is a certitude in knowing that this is the work of God. His Majesty must place us there and enter Himself into the center of our soul. We shall see much if we let go of ourselves. To the little we do, which is nothing, God will unite Himself with His greatness. I recently felt prompted to pray: “Lord, let me bring ALL of you and NONE of me.” I have sensed in myself a detachment to “creatures.” I too have “learned through experience that creatures cannot give me true rest.” Teresa’s statement, “If you have humility, you will feel sorry to see yourself praised” has stayed with me. We are warned to walk with care—not to place affection in something other than God. Watch for self-love; the devil wants to make it grow.
Mystical espousal describes the sixth dwelling place. Here one experiences greater favors and greater trials. One sees the humanity of people and pays little attention either to the good or the bad that is spoken. God awakens the soul through suffering— “Wounds of love”. One sees the blessing in persecution and acquires a tender love of one’s persecutors. More time alone with God is sought out. Also, one engages in works of charity and hopes in God’s mercy. Teresa gives some suggestions to determine the authenticity of these experiences which are useful for spiritual direction. She promises that what we give up is nothing compared to the treasures of the Lord. God spoke to me recently: “You have no idea, Cherry.”
God brings the soul to his dwelling place and joins the soul to Himself in the seventh dwelling. Teresa describes this as: “O life of my life! Sustenance that sustains me.” The effects of this type of prayer are forgetfulness of self, great desire to suffer, and a deep interior joy when persecuted. There is great detachment from everything and a desire to be alone or to be about God’s work. In the end, Teresa leaves us with the reason for prayer: the birth of good works. Mary and Martha are joined together. “The Lord doesn’t look so much at the greatness of our works as at the love with which they are done.” We can rest in the assurance that God Himself will bring one into the dwelling place— a great comfort for me personally and good guidance for spiritual direction.
Re-reading this reflection in 2025, my main take-away is reflected in the Thomas Merton quote: “Uncrowd my heart, O God, until silence speaks.” This autumn season let’s pray for the grace to more often draw near to the God who is always near at hand.
**Photo credit: Cathy Raney, Hot Springs Village, Arkansas
