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.

Mystical Theology and Human Experience

2020 ◽  
pp. 44-64
Author(s):  
Edward Howells
Keyword(s):  
Mystical Experience ◽  
Human Experience ◽  
Current Debate ◽  
Divine Presence ◽  
Teresa Of Avila ◽  
Spiritual Senses ◽  
Meister Eckhart ◽  
Transformative Process ◽  
Mystical Theology

Human experience is central to mystical theology but it cannot define it, because, according to mystical theology, the experience is not merely human but divine. After an orientation in the current debate on mystical experience, the puzzling quality of the experience, as both fully human and more than anything human, is elaborated through an exposition of three historical examples, Augustine, Meister Eckhart, and Teresa of Avila. The dual, expansive character of the experience elicits growth into an enlarged capacity for seeing God as both immediately present and wholly other. An increasing integration of key tensions—between divine presence and divine absence, inner and outer knowing, spirit and body, and contemplative and active—emerges in this transformative process. This perspective is finally reviewed with reference to the tradition of the ‘spiritual senses’.

scholarly journals As Moradas de Teresa

2018 ◽  
Vol 76 (301) ◽  
pp. 75-109
Author(s):  
Faustino Teixeira
Keyword(s):  
Mystical Experience ◽  
Spiritual Journey ◽  
Teresa Of Avila ◽  
Psychological Analysis ◽  
Interior Castle ◽  
The Cross ◽  
John Of The Cross

Síntese: No panorama ocidental da mística cristã, Teresa de Ávila (1515-1582) emerge como um dos mais vivos e ricos exemplos de itinerário espiritual. É com ela e João da Cruz que a mística nupcial ganha sua culminância, com uma riqueza simbólica e doutrinal extremamente fértil. Foi também alguém que consagrou a análise psicológica da experiência mística, fornecendo um rico manancial para a dinâmica pedagógica da oração e seu discernimento. No presente artigo, o objetivo foi apresentar ao leitor os passos que marcam o itinerário espiritual de Teresa a partir da leitura e compreensão de suas Moradas. Para preparar esse caminho, buscou-se antes desenvolver alguns passos de sua biografia, com base no Livro da vida.Palavras-Chave: Espiritualidade. Mística. Itinerário. Biografia. Cristianismo.Abstract: In the Western scene of the Christian mystique, Teresa of Avila (1515-1582) emerges as one of the liveliest and richest examples of a spiritual journey. It is with her and John of the Cross that the bridal mystique reaches its apex with an extremely fertile symbolic and doctrinal richness. She was also someone who consecrated the psychological analysis of mystical experience, providing a rich resource for the teaching dynamics of prayer and its wisdom. In this article, our objective is to introduce the reader to the steps that mark Teresa’s spiritual journey through the reading and understanding of her The interior castle. In order to prepare this path, we tried to present a few steps of her biography, based on the The book of my life.Keywords: Spirituality. Mystique. Journey. Biography. Christianity.

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

scholarly journals Spiritual Care of the Woman Physician: Insights from Edith Stein and the Catholic Tradition

2017 ◽  
Vol 84 (4) ◽  
pp. 380-392
Author(s):  
Jane Dominic Laurel
Keyword(s):  
Family Relationships ◽  
Spiritual Care ◽  
Central Place ◽  
Professional Activity ◽  
Edith Stein ◽  
Woman Physician ◽  
Practical Applications ◽  
The Face ◽  
Catholic Tradition ◽  
Physician Stress

In the face of physician stress, burn-out, divorce, and suicide, the spiritual care of the Catholic woman physician must be addressed. Employing the insights of Edith Stein and the Catholic tradition, this article presents both theoretical propositions and practical applications regarding the three primary spheres of the woman physician's life: the spiritual, the familial, and the professional. Since woman's ultimate vocation is union with God through self-gift, prayer must occupy a central place in her life. Because she is wife and mother, family relationships must be given priority over the professional activity that is also her inestimable gift to humanity.

Stein, Edith (1891–1942)

2018 ◽  
Author(s):  
Sarah Borden Sharkey
Keyword(s):  
Educational Theory ◽  
The State ◽  
The Self ◽  
Edith Stein ◽  
Phenomenological Movement ◽  
Teresa Of Avila ◽  
Contemporary Science ◽  
Pseudo Dionysius

Edith Stein was among the first women to earn a doctorate in philosophy in Germany, defending her dissertation in 1916. She worked as Edmund Husserl’s assistant and was deeply involved in the early phenomenological movement. Her later writings are marked by an interest in bringing phenomenology into conversation with contemporary science, classic medieval metaphysics and Carmelite spirituality. In her most mature philosophic works, Stein embraces the modern turn to the self, but argues that that turn, carried out fully, leads to classic metaphysical questions and classic categories, such as form, matter and transcendentals. These categories, for Stein, must nonetheless be reinterpreted in light of contemporary science and recent concerns for history and individuality. Stein’s academic writings cover a large number of issues, including the nature of intersubjectivity, individuality and the state, women, educational theory, medieval metaphysics and figures such as Heidegger, Teresa of Avila and Pseudo-Dionysius. In addition to philosophic works, Stein also translated texts by Newman and Aquinas and wrote theological studies, short plays and an autobiography.

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.

Dark Light: The Mystical Theology of St. Edith Stein

2016 ◽  
Vol 4 ◽  
pp. 362-372
Author(s):  
Olli-Pekka Vainio
Keyword(s):  
Mystical Experience ◽  
Religious Language ◽  
The Other ◽  
Negative Theology ◽  
Edith Stein ◽  
Dark Light ◽  
The Real ◽  
Professional Philosopher ◽  
Other Hand ◽  
The One

In this article, I will examine St. Edith Stein’s theory of religious language. Stein, who was both a professional philosopher and a mystic, and deeply rooted both in the tradition of negative theology and early phenomenology, held a peculiar version of univocity with regard to religious language. On the one hand, our concepts have something objectively in common with the thing they signify. On the other hand, our concepts are merely representations of the real. Therefore, when mystics say that God can be addressed “without words or images,” this does not entail anti-realism or non-cognitivism. Instead, according to Stein, this only means that words are not needed when the thing itself is present without mediation in the mystical experience.

Sign in / Sign up

Export Citation Format

Share Document