That after the ecstasy, which already has experienced the fullness mystical union, is a state further and higher, where you can play, in the normal possession of all faculties, the actions of everyday life, is something that at first glance may seem surprising, but is in fact a response worthy note of other important traditions. You can make at least two examples that allow us to better understand the experience described by Teresa. Our thoughts turn first to the Muslim mystics, Sufis, who are two 'stations' at the end of the path. The best known is called fana, extinction, alluding to the dissolution of the individual personality in the totality of being and union with God Even some schools, for fear that fanaticism can be construed as a waiver saying that retains a residue of ascetic self-centeredness, prefer to speak of an al-fana fana, ie extinction of extinction. But here, when it seems that there is no room for anything else, here is see a new 'station' called baqa, ie existence, a return to existence in the world and the world. Seems not too dissimilar to the way the last two illustrations of the search for Zen ox. Even here, the dissolution of the two, beef and shepherd, in the union, following the return of the people in the marketplace with open hands. The influences, probably unaware that Teresa could have received from the English religious and its contiguity with the Muslim mystic, are certainly not sufficient to explain these similarities, we feel rather inclined to ascribe to a more universal factor morphology of mystical experience.
Let's see some more significant details about this seventh and final station. here so there are no more kidnappings or ecstasy, but rather the clear recognition that all levels of 'prayer' before they had the sole aim of introducing it to the soul 'station'. 16 What characterizes the mystical marriage is a full insight of the essence of God Teresa uses word 'vision' indicating very good, as always, it has nothing to image or sensory (always says that "he saw nothing") or an intellectual in the sense of the term logical-discursive. In psychological language is not, therefore, that the term 'intuition' to define such a thing. Once you had this experience, it seems to Teresa that the presence of God not to leave her, and you reside in the most intimate part of herself, as in a very deep abyss for lack of science can not define ... 17
Although the immediacy of this first intuition is impossible to maintain continuity with time (although it appeared to be one of his sources),
however, never leaves the soul to experience being in that company ... In fact it is a great help to advance in perfection ... in fact that person (Teresa) was found in improved everything, convinced that the essence of his soul did not move more than the station, and business had penalties. 18
To make the speech more accessible, it is the comparison that the ordinary union (ie the fifth station) may be similar to the flame of two candles closer together, which can be removed at any time, while ' transforming union is like water of a river that led into the sea, or the rain in a river, or the light coming from two different windows. 19 In none of these situations it is possible to trace the original members, yet, so that the reader feels inclined to think of something inhuman and unimaginable, Teresa insists that the individual personality continues to exist, and "when is a lie in serious troubles "(due to agitation of the powers, senses and passions) perceives the existence of the other party (the one that now lives in the union reached) as a sister. So the evangelical Marta received her sister Mary, had complained that the peace contemplation as she was immersed in the household. 20 We must therefore imagine that the seventh entry into the station now established as a concrete and indestructible core of peace within himself. A core that is expressed in the sensation-perception of presence as "life" and as "support" (" O Life of my life! O support that sustains me ). 21 Precious for understanding is a further hint to the effect that the sorrows of life on those who have arrived at this level:
No, sisters, even these souls van without the cross. But do not distress, we lose the peace. Everything passes quickly like a wave, or like a storm that follows the calm. The presence of the Lord to bring with them makes them forget everything. 22
The one shown here is completely erased that whole string of grievances, regrets and disappointments that the equipment is added by the human mind to the suffering of life, these alone, unlike those, which are inevitable. This reason also the central mystical literature, in the East and West.
Let me conclude by pointing out, among others, the considerations with which Teresa describes two central features of the state of union , are also remarkable for their universality.
- The first concerns the effects that pose a real abandonment to the will of Providence, after it has advanced in giving up his. These effects include, surprisingly, in the joy that is copresent the displeasure of renunciation. It seems that when the ego act of letting go, this will be resolved in a joyful sense of liberation, an almost incomprehensible to anyone who is not at that level, but well recognized in most mystical traditions, where it also says that attachment and renunciation joy go hand in hand. Teresa talked about, for example among many, about a time when other commitments forced her to leave the house of a rich lady from which he received a long friendship and hospitality. The moment is about to fall into the fray of the outside world, which was never greedy for her hard work and conflict, rather than bend with bitterness and endurance, is flooded with a deep joy, stating: The bigger satisfactions that sacrificed for the sake of God, the greater the joy that I felt flooded, nor understand how this happened, these are two conflicting feelings: joy, consolation and joy that came from the sacrifice of leaving the house where I felt peaceful and happy and where I could stay in prayer for several hours. 23
- The second consideration, which is also different than would be expected following the stereotype of a great mystical personality, on the need for seamless integration active with the contemplative life (but who has closely followed the details in the seventh 'station' will not be too surprised ). Teresa is very clear on this and even cruel, when he speaks to his disciples and sisters: Again, you must try not to involve your foundation only in the act and relate, because if we do not operate in the world you will always dwarf . And God forbid that you limit yourself to not only grow, because this road, as you well know, who does not go before going back. I would like to impossible, in fact, that love, when there is, is happy to remain always in a state inside ... If these souls are at rest, is that because they are not outwardly very little, and even they want to. 24
But here lies the problem (which had also already put Eckhart) how to reconcile this with the firm conviction famous Gospel story of Martha and Mary in which the words of Jesus are clearly in favor of contemplative Mary, who "has chosen the better part " (Lk . 10, 38-42 ). Teresa feels forced, like Eckhart (albeit using a different device), to propose an unnatural pitch, such was his opinion unshakable. According to her (merging together, according to popular tradition, current, two other Gospel episodes), Maria " had done the office of Marta ", ie the active part when she poured the ointment on the feet smelling Jesus, who had dried her hair then taking the criticism of those present. The conclusion is that, with his typical candor: " from what you see I was not always the Lord's feet the delights of contemplation." 25
I feel good conclusion with a passage of autobiography, in which Teresa describes her life with touching effectiveness of union and peace, noting in particular the now reached detachment: Being so far from the world and in the company so small and holy, I see everything as from a height, so little I care what you say or you know me. Rather than the gossip about me I am interested in every little progress that a soul can do ... My life has become a kind of dream, and dream it seems to me everything that I see. I no longer feel joy or great, or great afflictions. And if sometimes I still feel it is only for a short time, much to wonder myself, remaining then with the feeling as something dreamed. 26
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