Teresa of Avila is a personality that must be considered carefully by anyone who is interested also hinted at a spiritual life. Teresa it was a great spiritual teacher with a teaching practice honed for a lifetime. A life time 67 years, which ended in October 1582.
The first thing that strikes you is his personality: a strong woman, energetic, attentive to detail but also certainly not the same rose-colored vision proposes that the hagiographic tradition for all the great Church canonized, which resulted in the distant and inaccessible, rather than make models of life for all. The Church seems to exclude the idea that a saint may be mistaken, that may be human, and so every time Teresa complaint serenely its faults and its shortcomings, there is a pie 'page of the report of a pious commentator fervently committed to testify that it is well known that " not committed any mortal sin . But he prefers to believe what Teresa, like most other saints, tells us not only about their mistakes, but mistakes will inevitably be touched on even the great spiritual, at least until they are men and women living on earth. Here are his own words:
These souls want to live and not to make firm resolutions imperfections of any kind, but not without leave to commit to this many, and even sins. Not with Warning ... I speak of venial sins, not mortal, from which we hope free, although not with great confidence, it is possible that they have someone in the occult. 1
deserves a special mention to better capture the personality of Teresa, but his specific gift, which was that of interpersonal relationship, especially its capacity for deep affections, of absolute devotion, of impulses that brought in a trance, all signs of his impulsive, generous, not inclined to comply with the stereotyped forms of monastic life, but the discussion would be long and distracts us from paying full attention to what she called "the method of prayer ", the practice followed in order to reach the climax of 'transforming union." The summary that follows will account, in particular, of what can most affect a practitioner of meditation.
must say that while the 'prayer "Teresa has little to do with what the word suggests. But she said she had difficulty with verbal and imaginative prayer, which was later superseded by the difficulty of reading Osuna, a contemplation of his contemporaries, who suggested a method of prayer based primarily on recollection. The other awkward thing in the conflict interior where he spent the first 20 years of his religious life. That conflict meant that she wore to collect all the problems of his life is not integrated, for the world and not absolute. Some of his statements suggest that the major difficulty stemmed from a narcissistic self-complacency, which created an obstacle course to non-attachment and abandonment. In fact, she confesses, with his typical lucid sincerity
God has given me the grace to please everyone.
I always tried to satisfy everyone, despite the revulsion felt at times. 2
When finally, after a labor that lasted 20 years, just in front of a statue representing the Ecce Homo, Teresa had an intuition that deep self changed her orientation, she began for the period in which the practice dell''orazione 'showed all the great gifts that made it famous. The method practiced by you is set out in his major works, in a more systematic way in Interior Castle and Way of Perfection and, in language more immediate, in Life written by herself.
The first consideration two facts:
1. this kind of inner work is not for everyone and should be a predisposition,
2. requires a certain kind of effort, more and more light to the top as you go along, until they ceased entirely in the highest degree.
The inner journey is essentially to try to calm the restlessness of the mind, as it is actually said by Teresa, which leads to the dispersion of powers, or faculties of the soul .... and that dispersal of ' intellect, memory, and will (we could say, in language more accessible now: thoughts, memories and affections). More precisely, one could say that the disordered state in which they are preventing access at that 'end' of the soul, the deep where there is no God (as they call him the first German mystics) in which the peace of God reigns forever.
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