Naked Now: Seeing Like the Mystics See

St. Teresa of Avila: Her Works

St. Teresa was founder of the Discalced Carmelites which formed specifically for the practice of contemplative life (see St. Teresa of Avila: Her Life). She also wrote a number of books on Catholic mysticism. The books were done for the purpose of describing and documenting her theories on the practice of mental prayer.

Due her frequent illnesses she was often challenged with severe physical discomfort. It was during those times that she began to practice and evolve a method of mental prayer. In documenting her ideas, she describes a technique that allowed her the abilitiy to detach herself from her physical misery (senses) while progressing towards a closer relationship with God.

St. Teresa's books are now recognized as spiritual classics on contemplative prayer. Following her autobiography, Life, she wrote The Way of Perfection, which speaks directly of prayer life. Her next book, The Interior Castle, goes into more detail on the process of moving through the our many "mansions", as we edge towards divine union. In The Interior Castle, St. Teresa uses the imagery of a castle to describe the interior dwelling place. The castle contains seven rooms representing seven levels of movement towards God. The outermost room is "Humility". The individual levels continue as we pass through the next five sequential rooms of "Practice of Prayer", "Meditation", "Quiet", "Illumination", and "Dark Night". The seventh room is the final destination; union with God, known as the "King of Glory". Throughout, St. Teresa reveals the soul as a multi-faceted diamond with the ultimate communion being found in the very center.

Recognized for her insightful authority on the subject St. Teresa, nevertheless, always spoke with much humility and grace, frequently describing herself as unworthy of any notability, whatsoever. She asserts that her works were written at the urging of her superior's request, in order that she share her methods with her charges.

references: http://www.karmel.at/eng/teresa.htm

Excerpt from The Interior Castle , Chapter 1

"I thought of the soul as resembling a castle, formed of a single diamond or a very transparent crystal, and containing many rooms. If we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells us, He takes His delight. What, do you imagine, must that dwelling be in which a King so mighty, so wise, and so pure, containing in Himself all good, can delight to rest? Nothing can be compared to the great beauty and capabilities of a soul; however keen our intellects may be, they are as unable to comprehend them as to comprehend God, for, as He has told us, He created us in His own image and likeness.

"As this is so, we need not tire ourselves by trying to realize all the beauty of this castle, although, being His creature, there is all the difference between the soul and God that there is between the creature and the Creator; the fact that it is made in God's image teaches us how great are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault, we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters, if, when a man was questioned about his name, or country, or parents, he could not answer? Stupid as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that we possess bodies, and only to realize vaguely that we have souls, because people say so and it is a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, Who dwells within them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer walls of the castle."

Independent Practice of Lectio Divina

Lectio divina is a form of contemplative prayer using Scripture as a vehicle of meditation. It brings us closer to the Word of God, allowing the verses to gently transmit into our being. It is practiced with no goal in mind, other than being in the presence of God.

Lectio Divina increases our awareness and understanding of the God's will for us by offering the calming embrace of His Word.

1. Choose a selection from Scripture; this can be readings from the Eucharistic liturgy of the day, or a desired passage or verse from the Bible.
2. Sit in a quiet, comfortable setting where you will not be disrupted. Place yourself in a meditative mode as you become silent and peaceful.
3. Begin reading the text slowly,  but with conscious effort (lectio). Allow the words to passively enter into your spirit, rather than your mind. Try not to ponder the meaning of the words. Notice which sentences stand out, but do not dwell on why they may do so.
4. Repeat the phrase a few times, maintaining your loving acceptance to the passage with each repetition.
   
5. Submit yourself as the Scripture slowly unfolds (meditatio). There is no need to fight off inner thoughts or distractions, rather, offer them to God in exchange for His Word.
6. Speak to God in thoughts or visions (oratio). Accept His gracious Love for you. Share with Him what you received during your visit.
7. Rest in God's embrace (contemplatio). Use words when helpful, or let go of them when no longer needed. Enjoy God's commune with you, in Word and in prayer.

Source: Father Luke Dysinger, O.S.B

Adoring Him

Since the opening of the St. Peregrine Shrine, in Mesa, AZ, committed adorers have come to sit all hours of the day and night. It is quite impressive to know that over 400 people have signed up to adore Him for one hour, once a week.

Visiting with Jesus every week, is a powerful experience. You cannot come in with your troubles and leave with same state of mind. The effects of his presence are profound and cannot be easily dismissed. Although we say “Yes” to Jesus at weekly mass, being before him in the Chapel is a different kind of feeling. Sometimes it is overwhelming.

Immediately upon entering, I can sense His spirit fill the air. My eyes become transfixed on the spectacular monstrance before me. He seems to pierce my very soul at the moment of entry, pulling out all my emotions, even ones I don’t even know I have. It’s not always easy being before the King. He seems to expose my very heart; not for my own humiliation, but for His healing touch.

We may enter this place with broken lives and flowing tears, but we know He has been waiting for us with endless Love, Comfort and Joy - Peace comes from Our Lord and Savior, Jesus Christ.

Fr. Thomas Keating: Spirit of Interreligious Dialogue

St. Teresa of Avila: Her Life

Born in 1515, Teresa Sanchez Cepeda Davila y Ahumada in Avila, Spain. Her mother died when Teresa was only 14 years old, putting her in the hands of her father's care. She was sent off to study with the Augustian nuns at Santa Maria de Garcia, in 1531. However, she returned home after only 18 months, due to illness. Responsibility returned to her father with the help of other relatives. Her uncle was the first to introduce Teresa to the Letters of St. Jerome. The letters influenced her so greatly that she resolved to pursue religious life, much to the opposition of her father. Despite his efforts to divert her interests, by 1535, Teresa ran away home to join the Carmelite Convent of the Incarnation at Avila.

The following year, her health again gave her troubles, causing much suffering. This is the time when Teresa began the practice of mental prayer. She found that she could successfully overcome her physical limitations by fostering a heightened spiritual awareness. This permitted her the ability to release her soul into more direct communion with God.

Her divine visions increased into what she described as graces of emotional strength, reprimands (for unfaithfulness), and grace in times of challenge. Finding herself unworthy of such gifts, she described her experiences to her confessors who took the visions to be the work of evil. In response, when Teresa attempted to resist the manifestations, she felt her soul to become even more strongly affected by God's will.

Teresa shared her experiences and methods by the founding the convent of Discalced Carmelite Nuns of the Primitive Rule of St. Joesph at Avila, in 1562, despite resistance by some religious authorties.

In 1567, she met another great contemplative, St. John of the Cross. St. John helped her establish the first convents of Discalced Brethren. A few years later, she was visited by the General of the Carmelites, who approved her work and allowed her to build more convents of friars and nuns.

In each case, Teresa established the convents in the face of violent opposition. Teresa's difficulty continued into1576, followed by a storm of persecutions which targeted her and her projects. The convents endured four years of trouble until the province of Discalced Carmelites was approved and canonically established with the help of King Philip II, in 1580. St. Teresa founded her last four foundations in 1581 and 1582.

By the end of her life, St. Teresa's health had deteriorated and she became weak from exhaustion. She died in 1582. She was beatified in 1614, and canonized in 1622 by Pope Gregory XV.

Sources:

http://www.newadvent.org/cathen/14515b.htm

http://www.ocd.or.at/eng/teresa.htm

What is Contemplative Prayer?

Contemplative Prayer is a form of silent prayer used to facilitate movement towards union with God. It is not unlike Eastern forms of meditation in its practice of stillness and inner release. However, it differs from other forms as it has a distinct focal point based on fostering a relationship with God, as understood in Christian terms.

Contemplative prayer has been in practice since the early church more commonly applied its technique. Famous contemplatives have been recognized, in sainthood, for their contributions to the understanding of our faith. The most notable for their writing on the subject are St. Theresa of Avila and St. John of the Cross.

Contemporary author and theologian, Father Thomas Keating, has greatly promoted and advanced the current practice of contemplative prayer. Keating is a central figure in developing the modern form known as Centering Prayer. He has written a number of books detailing the techniques of Centering Prayer, as well as mobilized a large effort towards increasing awareness of this form of communion with Christ.

Imitating the Prayefulness of Jesus

"To gain greater facility in prayer, in the morning you can anticipate the various situations, interior and exterior, in which you will probably find yourself during the day, and then set yourself this question: At that juncture or in this or that situation what shall I say to God, what act shall I perform?"

Father de Caussade, French Jesuit, 1751