31. She speaks of certain outward temptations and appearances of the devil

[John]

31. She speaks of certain outward temptations and appearances of the devil, and of the torments which she suffered from him, and also offers some excellent counsel to persons travelling the way of perfection

[Manuel]

In nr. 7 she writes: I begged His Majesty those torments and temptations would calm down, that those demons would come and torment me, provided that I would not offend the Lord. So I spent a month in very great torment.

Charles Williams is usually assumed to have been the first to extend the concept of co-inherence to include "the practice of substitution and exchange... truly bearing one another's burdens, being willing to sacrifice..." (from the Wikipedia).

Well, from the text quoted before, it seems St.Teresa "invented" Williams's concept of co-inherence several centuries before Williams.

Later in the same chapter she says very deep things about the temptation of "honor" (the desire to have reputation, to be well-thought of by others):

21. ...if you do not remove this worm, even though the whole tree may not be damaged (because other virtues will remain, but all eaten away), the tree won't be beautiful, it won't thrive,.. Because the fruit of good example it gives, is not healthy; it will last little.

I often say this: however little the point of honor, it happens as in organ singing, that a single erring compass or point, makes the whole music clashing. This does great harm to the soul everywhere, but on this path of prayer it is pestilence.

22. You try to get in union with God, and try to follow the advice of Christ, laden with insults and testimonies, and do we want our honor and our credit?

On the other hand, I cannot empathize with Teresa's desire to be unfeeling as regards her relations, even her sister, as a sign of detachment. As when she says, speaking about how she would like to be, but hadn't reached such perfection:

18. ...A detachment of their relatives, who, if they do not have prayer, you don't want to have dealings with them, rather they tire you...

So this means that, if my son stops religious practice, I should not want to have dealings with him, and if I had, his company should tire me? I cannot go with this sentiment.

And then, in more detail:

19. ...I had to undertake some business of high importance, and I had to be with my sister, whom I loved very much before, and (since in the conversation, although she is better than me, I couldn't put up with her, for her state is different, she is married, and so the conversation cannot always be what I wanted, and as much as I could, I was alone), I saw that her sorrows gave me more sorrow than those of others... Finally, I saw that I was not as free as I had thought.

I cannot go with this. And here we can see again what I had mentioned before, in another comment, a certain disregard for the married state.

[John]

On the power of demons and temptations:

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Let him realize that every time we ignore them they lose some of their power, and the soul gains greater control.

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The fact is that I am now aware of how little their power is unless I am fighting against God, and so I am scarcely afraid of them any more.

This confused me as Teresa seems to be flaunting disobedience, whereas in other places she talks about how important obedience is:
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My confessor told me that I should not do this, but I have continued the practice almost to this day.

And, as Manuel noted - some great thoughts on humility and its opposite, honor and concern for reputation:
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a soul resigned into God’s hands does not care whether it is well or ill spoken of, so long as it has right understanding.

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Indeed there is nothing in the world that seems good to me, except its refusal to tolerate faults in good people, and its way of perfecting them by speaking ill of them.

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Perfection cannot be attained quickly except by one to whom the Lord is pleased to grant this favour as a particular privilege. But when the world sees anyone starting on that road, it expects him to be perfect all at once and can detect a fault in him from a mile away.

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We must always be distrustful of ourselves and never grow careless so long as we live.

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I will repeat once more that however small our concern for reputation, its results will be as bad as when we strike a wrong note or fail to keep time when playing the organ. The whole passage becomes discordant. This concern is a thing most harmful to the soul whenever it occurs, but on this road of perfection it is a pestilence.

[Manuel]

John wrote: "This confused me as Teresa seems to be flaunting disobedience, whereas in other places she talks about how important obedience is:
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My confessor told me that I should not do this, but I have continued the practice almost to this day.
"

This is not how I read it. My translation of the whole paragraph is:

I also went to another extreme, i.e. praying to God... that when someone saw good in me, His Majesty should declare my sins, so that they would see the mercies He made me without my merit. My confessor told me not to do it. But until a short time ago, if I saw someone thinking good about me, I tried to make them see my sins, and with this I rested. I have put too much scruple in this.

So she is not flaunting disobedience, but attacking her own scruple.