Teresa of Avila

[Jhanananda]

Teresa of Ávila, also called Saint Teresa of Jesus, baptized as Teresa Sánchez de Cepeda y Ahumada, (March 28, 1515 – October 4, 1582) was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, writer of the Counter Reformation, and theologian of contemplative life through mental prayer. She was a reformer of the Carmelite Order and is considered to be a founder of the Discalced Carmelites along with John of the Cross.

In 1622, forty years after her death, she was canonized by Pope Gregory XV and was in 1970 named a Doctor of the Church by Pope Paul VI. Her books, which include her autobiography (The Life of Teresa of Jesus) and her seminal work El Castillo Interior (The Interior Castle) are an integral part of Spanish Renaissance literature as well as Christian mysticism and Christian meditation practices as she entails in her other important work, Camino de Perfección (The Way of Perfection).

Mysticism
"It is love alone that gives worth to all things." - St. Teresa of Avila

The kernel of Teresa's mystical thought throughout all her writings is the ascent of the soul in four stages (The Autobiography Chs. 10-22):

The first, or "mental prayer", is that of devout contemplation or concentration, the withdrawal of the soul from without and specially the devout observance of the passion of Christ and penitence (Autobiography 11.20).

This would be equivalent to the first jhana, where we attend to our meditation object via a meditation technique.  It is the applied and sustained practice of vitakka and viccara.

Maha-satipatthana Sutta (DN 22.22)
 (1st Jhana)
[22]"And what (Katamo ca) seekers of Buddhahood (Bhikkhus) is right contemplation (sammàsamàdhi)? There is the case where (Idha) a seeker of Buddhahood (bhikkhave bhikkhu) is withdrawn (vivicceva) from sensuality (kàmehi), withdrawn from unwholesome mental states and beliefs (akusalehi dhammehi) with applied and sustained attention (savitakkaü savicàraü) resides (viharati) in the bliss, joy (pãtisukhaü) and clarity (upasampajja) of the first ecstasy (pañhamaü jhànaü).
Translated from the Pali by Jhananda 11-02-06

The second is the "prayer of quiet", in which at least the human will is lost in that of God by virtue of a charismatic, supernatural state given of God, while the other faculties, such as memory, reason, and imagination, are not yet secure from worldly distraction. While a partial distraction is due to outer performances such as repetition of prayers and writing down spiritual things, yet the prevailing state is one of quietude (Autobiography 14.1).

This quietude of Teresa of Avila is none other than the tranquility (passaddhi) of the second jhana.

Maha-satipatthana Sutta (DN 22.22)
 (2nd Jhana)
originating from (ekodibhàvaü) withdrawal, clear intention (vitakkavicàrànaü våpasamà) and a noble tranquil mind (sampasàdanaü cetaso), and in the absence of applied and sustained attention (avitakkaü avicàraü) with absorption (samàdhijaü) in bliss and joy (pãtisukhaü), one resides (viharati) in the clarity (upasampajja) of the second ecstasy (dutiyaü jhànaü).

The third stage is the "devotion of union" is not only a supernatural but an essentially ecstatic state. Here there is also an absorption of the reason in God, and only the memory and imagination are left to ramble. This state is characterized by a blissful peace, a sweet slumber of at least the higher soul faculties, a conscious rapture in the love of God.

This stage may very well be equivalent to the 4th jhana

Maha-satipatthana Sutta (DN 22.22)
 (4th Jhana)
With the abandoning (pahànà) of pleasure (sukhassa) and anxiety (dukkhassa); and the earlier abandoning (pahànà pubbeva) of manic-depression (somanassadomanassànaü), agitation (atthaïgamà), suffering and unhappiness (adukkhamasukhaü); one arrives at (viharati) the clarity (upasampajja) and complete purity of mindful equanimity (upekkhàsatipàrisuddhiü) of the fourth ecstasy (catutthaü jhànaü). This Bhikkhus is called right absorption (sammàsamàdhi)."

The fourth is the "devotion of ecstasy or rapture," a passive state, in which the consciousness of being in the body disappears (2 Corinthians 12:2-3). Sense activity ceases; memory and imagination are also absorbed in God or intoxicated. Body and spirit are in the throes of a sweet, happy pain, alternating between a fearful fiery glow, a complete impotence and unconsciousness, and a spell of strangulation, intermitted sometimes by such an ecstatic flight that the body is literally lifted into space. This after half an hour is followed by a reactionary relaxation of a few hours in a swoon-like weakness, attended by a negation of all the faculties in the union with God. From this the subject awakens in tears; it is the climax of mystical experience, productive of the trance. Indeed, she was said to have been observed levitating during Mass on more than one occasion (The Interior Castle St Teresa Of Avila translated by Mirabai Starr.)

2 Corinthians 12:2-3

2 I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. 3 And I know that this man—whether in the body or apart from the body I do not know, but God knows—

The rapture is an out-of-body-experience (OOBE) in which the subject is no longer aware of the surroundings where the body is, and has been taken out of it to another location. That other location could be in an immaterial, or spiritual, dimension.  The suttas describe four stages of immaterial attainments, which are called 'ayatana' in the suttas.

Ariyapariyesana Sutta (MN 26.28)
The immaterial attainments
These are equivalent to Nirvikalpa samadhi
Fifth Samadhi or First Arupa Samadhi
Astral plane (àkàsànañcàyatanaü)
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), with complete (Sabbaso) transcendence of perceptions of the physical domain (råpasaññànaü), passing beyond (samatikkama) the rapacious material world (pañighasaññànaü), extinguishing (atthagamà) the variety of sensory perceptions (nànattasaññànaü), without the endless pull of mental activity (amanasikàrà ananto àkàsoti), one travels within (upasampajja viharati) the astral plane (àkàsànañcàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).
Translated from the Pali by Jhananda 11-02-06

Teresa is one of the foremost writers on mental prayer, and her position among writers on mystical theology is unique. In all her writings on this subject she deals with her personal experiences, which a deep insight and analytical gifts enabled her to explain clearly. Her definition was used in the Catechism of the Catholic Church: "Contemplative prayer [oración mental] in my opinion is nothing else than a close sharing between friends; it means taking time frequently to be alone with him who we know loves us."[12]

Throughout her writings, persistent metaphors provide a vivid illustration of the image of mystic prayer as watering a garden.

This metaphor of watering a garden with mystic prayer and meditation reminds me of the water metaphors used in the Samaññaphala Sutta (DN 2)

The Fruit of the Contemplative Life
Samaññaphala Sutta (DN 2)
"With renunciation (vivicceva) of sensuality (kàmehi), and renunciation of unwholesome (akusalehi) mental states (dhammehi), and with applied and sustained attention (vitakka and vicára) he resides in the clarity (upasampajja) of the first contemplation (jhana); originating from dispassion (vivekajaü), bliss (piiti) and joy (sukha). Arising from dispassion (vivekajena), his body is filled (abhisanteti1) to overflowing (parisanneti2) with bliss (piiti), joy (sukha) and fulfillment (parippharati) in every way destroying (Nàssa) evil that sticks to his character (kiñci). Bliss (piiti) and joy (sukha) pervades, his body originating from dispassion (vivekajena).
Translated from the Pali by Jhananda

[Jhanananda]

Teresa of Ávila, Teresa de Cepeda y Ahumada was born in 1515 in Gotarrendura, in the province of Ávila, Spain. Her paternal grandfather, Juan de Toledo, was a marrano (Jewish convert to Christianity) and was condemned by the Spanish Inquisition for allegedly returning to the Jewish faith. Her father, Alonso Sánchez de Cepeda, bought a knighthood and successfully assimilated into Christian society. Teresa's mother, Beatriz de Ahumada y Cuevas,[6] was especially keen to raise her daughter as a pious Christian. Teresa was fascinated by accounts of the lives of the saints, and ran away from home at age seven with her brother Rodrigo to find martyrdom among the Moors. Her uncle stopped them as he was returning to the city, having spotted the two outside the city walls.[7]

As a converso (Jewish convert to Christianity), and by becoming a Catholic Saint, Teresa of Ávila, was a Jew who was more Christian than a mainstream Christian.

[Alexander]

manic-depression (somanassadomanassànaü)

this is really interesting, can you explain the Pali at all here, or the context of this word? I like the idea that a kind of up and down emotionality was recognized as a part of the contemplative life (along with its abandonment in spiritual maturity).

[Soren]

It is almost surprising (or maybe not surprising) that nobody else has noticed this correlation. The fact that nobody has seemed to notice this besides you alludes very much to the religious conceit that exists in the world today.

[Jhanananda]

manic-depression (somanassadomanassànaü)

this is really interesting, can you explain the Pali at all here, or the context of this word? I like the idea that a kind of up and down emotionality was recognized as a part of the contemplative life (along with its abandonment in spiritual maturity).

Hello, aglorincz, I took to translating the suttas for myself, because I found so many errors in the translations, and just plain made up words.  So, here is my take on somanassadomanassànaü: (somanassa+domanassa): lit. 'glad-minded-ness' and 'sad-mindedness', or what we might call manic-depression.

You will fin most of my contributions to the translation of the Pali language in the GWV Contemplative's Pali-English, English-Pali Dictionary

It is almost surprising (or maybe not surprising) that nobody else has noticed this correlation. The fact that nobody has seemed to notice this besides you alludes very much to the religious conceit that exists in the world today.

After 40 years of religious study and contemplative life, and 12 years of academia, I am convinced of the extent of the religious conceit, and utter and complete corruption of the entire fabric of all cultures.  It is a fact that nearly all mystics have been marginalized; and I too have been marginalized.

While we are on the topic of subject of a Catholic Saint, Teresa of Ávila, being a converso (Jewish convert to Christianity), and by becoming a Catholic Saint, Teresa of Ávila, was a Jew who was more Christian than a mainstream Christian; so was her protege, John of the Cross.  In fact, Teresa of Ávila founded several convents.  I would bet that she was providing a safe haven for converso, and that is where she got her funding.  After all the Inquizition was in full swing at that time.

Back to the marginalization of mystics. My Beyond Biodiesel forum has gone down, most probably due to SPAM attacks.  I fully expect this forum is next.  I do not have the financial wherewithal to bring it back; and this forum is most probably next; and my FaceBook feed has been suspended, so I might be going off line pretty soon.  This time it is likely to be permanent.

[mapeli]

Back to the marginalization of mystics. My Beyond Biodiesel forum has gone down, most probably due to SPAM attacks.  I fully expect this forum is next.  I do not have the financial wherewithal to bring it back; and this forum is most probably next; and my FaceBook feed has been suspended, so I might be going off line pretty soon.  This time it is likely to be permanent.

Please excuse the language and the off topic, but WTF? Do you suspect that these are directed attacks? Are they personal towards you?
And what happened to your facebook-account???
If you are serious about this forum going down, please hint of this before it happens, if it is possible, then I can, if you want to, help out to grab and archive all content. It would be a sad thing if lost.

[Jhanananda]

Back to the marginalization of mystics. My Beyond Biodiesel forum has gone down, most probably due to SPAM attacks.  I fully expect this forum is next.  I do not have the financial wherewithal to bring it back; and this forum is most probably next; and my FaceBook feed has been suspended, so I might be going off line pretty soon.  This time it is likely to be permanent.

Please excuse the language and the off topic, but WTF? Do you suspect that these are directed attacks? Are they personal towards you?
And what happened to your facebook-account???
If you are serious about this forum going down, please hint of this before it happens, if it is possible, then I can, if you want to, help out to grab and archive all content. It would be a sad thing if lost.

Thank-you, mapeli. We can only conclude one thing, when the GWV website is not being scanned by Google, feed from my FaceBook account is suspended from the FB stream, my BeyondBiodiesel forum goes down for no reason, there are hundreds of SPAM engine attempts every day to post to the GWV forums, that there are a number of people, some of whom are at high levels, who are intent upon bringing down the GWV and its message of liberation and enlightenment in this very lifetime for everyone who is willing to live a liberated and enlightened lifestyle.

I recently backed up the two forums, and the website has always been backed up on my hard drive, and I have backups of my hard drive, and our generous web host has been backing it up automatically.  So, for now there are at least several back-ups.  I even just now backup the forum again.

However, the history of all religions proves that they were hijacked by the hegemony, and subverted to serve the hegemony.  This is why the GWV forums and website are constantly under attack, and are not likely to survive long.

I believe the only way to preserve this work is in planting the seeds in those few who will dedicate their life to leading a disciplined, rigorous, self-aware, contemplative life that bares the superior fruit of attainment.

Otherwise books can be burned, and have been burned.  Guidestones, and other monuments, can be, and will be, effaced, and obliterated.  Nonetheless, we must all work to preserve the path to liberation by living it, and archiving whenever and however we can of it.  Which includes helping to get the books printed and published, and the Guidestones, and other monuments built and disseminated.

[Alexander]

well, I think that these php forums infamously suffer from spam, so I do not think it is especially targeted here because it is a forum about mysticism. I'm not very good about web design, but if you needed money to transition to a different forum host that doesn't suffer from spam, I could help to pay for that.

[Jhanananda]

Thanks, aglorincz, I had not thought of moving to another forum software.  I will look into it.  Maybe our archive could be transitioned to new forum software as well.

[pj]

Found a link to The Interior Castle pdf for those interested in reading it directly.  (I apologize is such a link is already posted elsewhere)
http://www.ccel.org/ccel/teresa/castle2.pdf

I find it quite interesting that she doesnt seem to refer to the soul as belonging to a person that often.  Most of the time it is almost presented as something beyond the self