Teresa of Ávila, Interior Castle, Sixth Mansions, from chaps. 5 and 6

2007 ◽  
pp. 356-362
Keyword(s):  
Teresa Of Avila ◽  
Interior Castle

Book Review: Teresa of Avila—The Interior Castle

1983 ◽  
Vol 80 (2) ◽  
pp. 295-296
Author(s):  
E. Glenn Hinson
Keyword(s):  
Teresa Of Avila ◽  
Interior Castle

The figurativeness of the language of St. Teresa of Ávila

2021 ◽  
Author(s):  
Edita Klapicová
Keyword(s):  
Linguistic Analysis ◽  
Stylistic Analysis ◽  
Teresa Of Avila ◽  
Interior Castle ◽  
Union With God

This paper aims at analyzing The Interior Castle of St. Teresa of Ávila using a stylistic approach. The Interior Castle was inspired by the author’s vision of the soul as a diamond in the shape of a castle containing seven mansions, which she interpreted as the journey of faith through seven stages, ending with union with God. The stylistic analysis of the chosen text combines intuition and detailed linguistic analysis of the text. The form and style of the text are an integral part of the work’s meaning and value. In our analysis of The Interior Castle, lexical and syntactical expressive means and stylistic devices are discussed in order to explore the figurative meanings of the language employed.

scholarly journals AS SETE MORADAS E AS NOVE CONSCIÊNCIAS: similaridades entre as místicas católica e budista Nichiren - DOI 10.5752/P.1983-2478.2014v10n17p79

2015 ◽  
Vol 10 (17) ◽  
pp. 79-98
Author(s):  
Miguel Mahfoud
Keyword(s):  
Mystical Experience ◽  
Human Experience ◽  
Edith Stein ◽  
Teresa Of Avila ◽  
Psychology And Religion ◽  
Interior Castle ◽  
Personal A ◽  
Personal Process ◽  
Development Processes ◽  
Catholic Tradition

ResumoO presente artigo apresenta convergências entre duas tradições diversas no que se refere à compreensão da experiência mística enquanto reveladora da experiência humana e de seu possível desenvolvimento. Aponta-se o processo pessoal na experiência mística: (a) na tradição católica através da concepção de castelo interior de sete moradas concebida por Teresa D´Ávila e apresentada em termos de antropologia filosófica por Edith Stein e (b) na tradição do Budismo Nichiren através da apropriação do antigo conceito de nove consciências, particularmente pelo líder budista contemporâneo Daisaku Ikeda. As similaridades entre os dois processos de desenvolvimento da experiência pessoal a partir da mística são apontados em termos de modalidades de percepção e discernimento, relação sujeito-mundo e percepção de si mesmo. Chega-se a apontar etapas de desenvolvimento da experiência mística e humana compartilhadas por ambas as tradições.Palavras-Chave: Mística. Edith Stein. Budismo. Psicologia e Religião. AbstractThis article presents convergences between two different traditions as the understanding of mystical experience while revealing the human experience and its possible development. Points up the personal process in mystical experience: (a) in the Catholic tradition through the design of  interior castle of seven mansions designed by Teresa of Avila and presented in terms of philosophical anthropology by Edith Stein and (b) in the Nichiren Buddhism tradition through the ownership of the old concept of nine consciences, particularly by contemporary Buddhist leader Daisaku Ikeda. The similarities between the two development processes of personal experience from the mystical are appointed in terms of modes of  perception and discernment, subject-world relationship and perception of yourself. Enough to point development stages of the mystical and human experience shared by both traditions.Keywords: Mystique. Edith Stein. Buddhism. Psychology and Religion. ResumenEl presente artículo muestra convergencias entre las dos tradiciones diferentes en cuanto a la comprensión de la experiencia mística que resultan reveladoras de la experiência humana y de su posible desarrollo. Se señala el proceso personal  en  la  experiência mística: (a) en  la  tradición católica  a  través  de  la concepción de castillo interior de siete moradas concebida por Teresa de Ávila y  presentada  en  términos  filosóficos  por  Edith Stein  y  (b) en  la  tradición  del Budismo Nichiren a través de la apropiación del antiguo concepto de nueve conciencias especialmente por el líder budista contemporáneo Daisaku Ikeda. Las similitudes entre los dos procesos de desarrollo de la experiencia personal a partir de la mística se señalan en términos de modalidades de percepción y discernimiento, relación sujeto-mundo y percepción de sí mismo. Se llega a señalar etapas de desarrollo de la experiencia mística y humana compartidas por ambas tradiciones.Palavras Clave: Mística. Edith Stein. Budismo. Psicología y Religion.

The intentionality of the imagination in St. Teresa of Ávila

2021 ◽  
Author(s):  
Silvia Brodňanová
Keyword(s):  
Teresa Of Avila ◽  
Saint Teresa Of Avila ◽  
Interior Castle ◽  
The Way

This paper pretends to make a brief incursion into the teachings of Saint Teresa of Ávila (1515–1582) about the imagination throughout her four main writings: The Life, The Way of Perfection, The Interior Castle and The Book of the Foundations. Firstly, it offers a terminological clarification. Secondly, it presents the Teresian semantics of the terms.

Teresa of Ávila (1515–1582), The Interior Castle

2021 ◽  
pp. 161-164
Author(s):  
Katie Barclay ◽  
François Soyer
Keyword(s):  
Teresa Of Avila ◽  
Interior Castle

Teresa of Avila

2016 ◽  
Author(s):  
Elizabeth T. Howe
Keyword(s):  
Family Background ◽  
Woman Writer ◽  
Her Family ◽  
Teresa Of Avila ◽  
European Languages ◽  
Starting Point ◽  
Counter Reformation ◽  
Interior Castle ◽  
Teresa De Jesus ◽  
The Church

Teresa of Avila (b. 1515–d. 1582), also known as Santa Teresa de Jesús, is arguably the foremost woman writer of 16th-century Spain. She also represented in her family background and her life’s work the currents roiling the Spain of her time and place. The child of a converso (converted Jewish) father and an “old Christian” mother, her very family name had been adjusted to obscure the paternal background. In her forties she began the reform of the Carmelite order for both men and women as part of what came to be known as the Counter-Reformation. Her written works ranged from the autobiographical Vida (Life), ostensibly penned at the request of her confessor, as well as the mystical Castillo interior o las moradas (Interior castle or the mansions); a treatise on prayer composed for her nuns called Camino de perfección (Way of perfection); an account of the convents she established, Fundaciones (Foundations); and numerous Cartas (Letters). As a mystic her writings influenced generations of other authors, both Catholic and non-Catholic through the centuries, even as it invited the scrutiny of the Inquisition. Although not published during her lifetime, her major works saw print not long after her death and were translated into most of the European languages shortly thereafter. Canonized in 1622, she was also the first woman to be declared a Doctor of the Church, in 1970. In the more than four hundred years since her death, works about her number in the thousands. They consider her life and works—both written and foundational—from a variety of perspectives. The present bibliography is by no means complete, but it offers a starting point for further research.

Divine Action in the Christian Life in Teresa of Avila

2017 ◽  
Author(s):  
William J. Abraham
Keyword(s):  
Human Action ◽  
Divine Action ◽  
Christian Life ◽  
Teresa Of Avila ◽  
Interior Castle ◽  
Critical Attention ◽  
The Individual ◽  
Standard Action ◽  
Action Verbs ◽  
The Church

In this chapter, the author articulates and examines what Teresa of Avila claims about divine action and human action in the Christian life, or in her terms, the Christian soul. The author pays critical attention to her work The Interior Castle, which charts her journey in grace within the framework of the doctrinal and liturgical life of the church. He notes that there is little treatment of the standard action verbs latent in the tradition, like regeneration, justification, and baptism in the Spirit. This is due to the fact that she is relying not on theological inquiries for her work, but her own personal journey in the church with the help of confessors. Teresa thus expands the horizon of what God can do in the life of the church and in the individual believer.

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