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By Teresa of Ávila

Dans cette autobiographie spirituelle, achevée en 1562, Thérèse d'Avila montre los angeles valeur providentielle de ce qui lui arrive (son entrée au couvent, los angeles grave maladie qui l. a. frappe, ses visions, enfin sa réforme du Carmel). Consciente des contraintes de l. a. vie matérielle, elle a voulu que ses newbies sachent lire et écrire, afin d'accueillir des femmes d'esprit, capables de résister à l. a. tentation d'un mysticisme de pacotille. Elle a su unir, en un infrequent équilibre, spiritualité et motion. Si ce texte est toujours lu avec ardour, y compris par ceux qui ne partagent pas los angeles foi de son auteur, c'est en raison de sa portée universelle et de son originalité : l'exploration, par une femme, de son espace intérieur. Thérèse en a ecu l'intuition : dans le Livre de los angeles vie, elle ne s'adresse pas seulement à ses directeurs de judgment of right and wrong mais à tous ceux qui vont l. a. lire. On découvre ainsi dans los angeles grande mystique espagnole un grand auteur.

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Livre de la vie

Dans cette autobiographie spirituelle, achevée en 1562, Thérèse d'Avila montre l. a. valeur providentielle de ce qui lui arrive (son entrée au couvent, los angeles grave maladie qui l. a. frappe, ses visions, enfin sa réforme du Carmel). Consciente des contraintes de los angeles vie matérielle, elle a voulu que ses beginners sachent lire et écrire, afin d'accueillir des femmes d'esprit, capables de résister à los angeles tentation d'un mysticisme de pacotille.

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E. The evidence against her was her own book, The Mirror of Simple Souls, in which she was audacious enough to suggest a non-dualistic universe, and to describe how the soul could unite with the Divine. But without religion, Jesus, the Buddha, Saint Francis, and Mahatma Gandhi might never have graced this earth. Religions have always been the ferries that deliver to our shores the profound insights of humanity's spiritual giants. Since the mystical experience transcends religious dogma and allows one to have direct insight into the nature of Reality, we should not be surprised that the essential understanding of all true mystics is, in all the most important ways, identical.

Perception is the essence of mysticism, and that raises an important consideration. If we attain Enlightenment, the enlightened experience itself is, quite literally, subjective. This may account for the different ways mystics describe Ultimate Reality. It also appears that there are different stages and levels of Enlightenment. The Hindu's experience of Samadhi is described as a state of bliss, and doesn't sound quite like the Zen experience of Satori. And Zen Satori doesn't sound quite like the final Buddhist experience of Nirvana.

Mysticism is the realm of higher consciousness and altered reality. The All may be known only when the individual mystic—the ego-self—completely disappears, so all that remains is the One. Anyone who has lived long enough on this planet to observe history and human nature can easily be frustrated that religion—indeed, all human endeavors—has not succeeded in making the world what it could be. We can have sympathy for the mindset of the biblical author of Ecclesiastes who declared twenty-three hundred years ago that all human endeavors are, in the end, vanity.

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