"The Interior Castle of St. Teresa of Avila," Fr. John Welch

"The Interior Castle of St. Teresa of Avila," Fr. John Welch



here this evening to have father Jack Welch a Catholic priest of the Carmelite Order – is our speaker this evening he's been chair of Carmelite studies at the Washington theological Union and Pat and provincial of the province here in the Midwest he's author of numerous articles and books including spiritual pilgrims Carl Jung and Teresa of ávila and when God's died an introduction to John of the Cross both of which received National Catholic Book Awards his most recent book is the Carmelite way an ancient path for today's pilgrims once again we were grateful to have him here this evening to speak on the interior castle of st. Teresa of ávila a map of our spiritual journey thank you thinking about this topic it's it's a classic in Gothic spirituality and interior castle st. Teresa of Avila was a 16th century Carmelite nun who lived in the convent outside heavily and she said that for 18 years as a nun she was at sea when she was with the things of God she wanted me to the things of the world but you put the things to the world want to be with things of God what she meant by the world I think was the parties and heating up with society and Avila and heating a certain status there what she talked about things of God she meant her religious life practices and routine and so she was torn in at one point they brought in a statue of the beaten price DHA hormone and Teresa fell on her knees and said I'm not getting up until I'm healed and when she got up she was single hearted single-minded no longer his seed and that launched her in the next phase of her of her journey which gets him to this book eventually um she doesn't say what happened to her when she knelt before that that jade almost statue and got off but I thought the deepest question we have often is are we worth something who loves us are we fundamentally good and valuable and it may be that she was asking society and keeping up a society to validate her worth but also she could have been asking religious life and trying to be a good religious and her practices to also validate her and give her Worth and it's possible that when she knelt before this very beaten up Jesus that she realized this was done out of love for me done out of love for me unconditionally and I don't have to ask Society or religious life to give me my value of my worth it's just a guess but I think that may have been something about what I'm inside her so she was free she was free and she could go forward when she got up a few years into after that she now the some of her friends in the convent and this was a very large condit about 180 notes and she was saying to them we're a long way from the original Carmelite tradition Kern White's began on Mount Carmel in Israel in the early 1200s and Mount Carmel is like a ridge under – and about two miles back from the ridge there is a ye or like a dry Gulch that comes down from the top and opens up to the Mediterranean and in the probably late 1100s early 1200 a small group of men from Europe from the West gathered there to live a contemplative life as community they may have been people who had conversions in their homes and as part of their conversion they wanted to be pilgrims and to live on the land of their leisure Lord Jesus we don't know their motives and we really don't know who they are the first Carmelites were anonymous they're functioning by the time we hear of them in history but we know they gathered in this valley in this valley on Mount Carmel to live an aeromedical life but as a community and it was a small community and the Carmelites only lived on Mount Carmel for about a hundred years by about 1290 all the Christians were out of the Holy Land because of Moslem activity and the Carmelites left and went to Europe and in Europe they joined the other mendicant orders Franciscans Carmelite augustinians and dominions and the current life became the fourth cementing in order of the Middle Ages working in the cities the new urban cities working with people's feet creatures spiritual directors and so forth they took on a pastoral role even though they have that competitive origin or beginning when we left it we called maneater Mount Carmel because of the pressures the Muslim activity the Crusades were finishing we have a historian who says that began our tradition of founding communities in a rapidly we have many examples of our eight hundred year history where we did that so Teresa said this hundred eighty women in this convent and young girls coming they're going through classes is this inhibit interpretive atmosphere that the order was supposed to have and so she envisioned with her friends small kind of based communities no more than thirteen women in the community moderate asceticism but a high standard of each acts be dog each has to be cared for each has to be loved and there would be a very sustained prayer life for them and they would be friends with Jesus that was the idea eventually she launched a reform and the first house of the reform was dedicated to st. Joseph's San Jose and by the time she died Teresa had founded at least fourteen communities of women like this most of them still accident most of them still in the same place along the line of spiritual directors said to her write up the story of your life in church she did she wrote her autobiography twelve the life the Vita I was said to the Inquisition with so she never saw published in her lifetime only after she died I think Louise de Lyonne an Augustinian got it published the second work she published was a spirituality book for her new communities because spirituality books is a vernacular work forbidden at that point so the women had nothing to read in Spanish to nourish their lives the trees evoke the way of profession which is a very readable work on the spiritual life for anybody in any state and then at the age of 62 she died at 67 at 62 the director says write your life again but right in the third person I know a person who and don't say personally you know the others religious experiences that you said early on and so she wrote is 62 her classics summary of her experience of God over her lifetime and she called it the interior castle that's why I was calling it a map of our spiritual journey she tells the story of her relationship with God as a story of a sold out sided crystal global Castle something like would hang over a dance floor a crystal globe of gas and the sole person begins outside where it's dark and cold and there's serpents and insects and a lot of noise and things up there the key is at the center of the castle and he invites the soul to come in to a spiritual marriage a deep beauty and as this soul this person responds to the invitation from the center of the castle the dark gives way to light that's emanating from the center the cold gives way to a warmth disk in the walls of the castle the serpents and things that are kind of get in the way they they get into the walls but they can't get too far into the castle and the journey from outside to the center is through seven Suites of rooms or seven mansions or seven dwelling places it depends on probably the gospel trance in my father's house there are many it depends on what translation many of you probably saw Els and peers book seven mansions of trees of Babel Oh today here in Havana's translations the discalced carmelite with new ones with good notes and introductions uses the word dwelling place so seven dwelling places for seven stages of her relationship with God and she goes to the center it's quite a symbolic thing to try to keep in mind because the first dwelling place is the first rooms are like all the rooms on the outside of this crystal global castle first ethos of were she said there may be a million rooms or so they can't keep in mind there fountains and stairwells and all that the second dwelling place is the second suite of rooms would be the next sheath of rooms within this castle she said the whole thing's like a palm or Palmetto so you see layer upon layer until till you get into the center and she describes her journey using water and butterflies and doves she's like an incipient psychologist but she's creating a very imagine that journey she's not trained in theology and if now the jovem us to figure out if she's north of action got all these animals signals and various structures and all so she's safer that way in a way but it's a very imaginative thing like a theater within a theater and she really is telling the impact on her personality of God's law she's trying to say what happened to her under the impact of the love that she has met at the core of her life or that that that Jay homo spoke to him so one of the ways I try to open up the interior castle has asked for questions of it first of all what's the basic image that Teresa of ávila uses for the human spiritual journey as she experienced it what's her basic image the second question is well what's the problem why not just go to the center of the castle you know why not just go into that relationship with the Lord what's the problem secondly what's her solution or antidote for this problem and fourthly what's the goal of the journey so the first question is what is the image that she offers to you and to me for this journey to and with God in to and with ourselves as well as God has met on the journey the person is born she becomes more Teresa as she can say more God in her life well the image she uses has something I've drawn but it's not even worth getting a newsprint because they can't run the earth it's the the journey from the periphery of life to the center it's the journey from the circumference of a circle to the center where the king dwells and the journey she begins outside on the periphery or circumference of her life and journeys in that image has been called one of the least inadequate images of our faith journey they're all inadequate but it's one of the least inadequate you'd say well why why would they say that think of some of the other faith images the journey from slavery to freedom from Egypt to the promised land the journey through the see to the other side the journey through the desert or the journey up the mountain so forth what's a key difference from between Teresa's image and those other faiths images that we have where is God located in her image Yeah right there all images are inadequate but most of the images have to do with God is somewhere where we're not and we're trying to move from here to there in this image and it's very theologically accurate God is always already there always already there so someone were missing in the relationship who would it be it's us it's us yeah remember the Saint Agustin said in his prayer to God you were inside but I was outside you were with me but I was not with you sober sense of God being always already there for us it's a very important developmental step to move from moralism where we feel we have to earn God's love to a real Christian morality that says God is there before we do anything good or bad God is there unconditionally for us and there's nothing we can do to turn that love away we cannot accept it we cannot believe in it but it's always there for us a very positive saving upon where that is in our life and our fundamental goodness and grace nature that we can always begin again well done that kind of a foundation that we are loved by God created by God is essentially good but Teresa in her image has got right in the center what's the problem why don't we then just fall into this union with God she said the basic problem is we lack self-knowledge she doesn't like a psychologist he really we don't know who we are she says on the outside of the castle we're engaged with family affairs business honor our good name you name it all the multiple involvements we have and we have many centers and these many centers fragmented us and dissipate us without one center emergent of the center these other centers we get involved in if she got involved with religious / she got involved with society for asking them Who am I in our involvement you could call them attachments jonatha cross our friend in a reform with all these attachments relating to some part of God's creation and asking it to be uncreated asking it to be God asking it to be our deepest desire is fulfilled when I ask some person is something in my life to be that much peace the deepest woman's in me I'm asking them to be the food that only God can can be and so I have these idols or attachments that keep me on the periphery of my life I don't know who I am and she'll say Lord I can't know you unless I know myself but I can't know myself unless I know you her experience is it's only in a relationship with that mystery at the core of her life does she come to know truly who she is and truly how the world is to be lived in that makes sense to you it's you know we got as mediated to us and so we meet God in who we are remember Karl – that we know what we say to God but what does God say to us in prayer and after many many false leads he tries to give us he says we are what God says to us God sees us so as we hear who we are and listen to our desires – we come to know the God who speaks us so Teresa said I can't know you Lauren s I know myself but ultimately I can't know myself unless I know you so in this castle journey our journey through life there are two mysteries we're entering into one is the mystery of God and what is the mystery of ourself who we are not only in God so we lacked self-knowledge what's her antidote for it vultures at the door to the castle is prayer and reflection which it might expect her to say the door to the castle is prayer and reflection how do we let go of these vials that we're clinging to they're not necessarily a bad family business affairs career reputation these all give any good things is the way we're relating that's the problem asking them to tell me of my worth of my value to give me the food for my deepest hungers which none of them can can do so what helps me pull away and let go the way I'm clinging to things in life and be open to that mystery that's calling me into this relationship she said prayer and reflection but notice what she assumes about prayer who is PE first in the relationship it's God God is always speaking first that this this mystery at the core of life is king in her castle is the one who issues the invitation to come into this deep relationship so we are in the words of one theologian we are heroes of the word we're we're essentially listeners in prayer in all out words eventually are an attempt to say the one word is God thus God's Word so for her prayer is a deep listening to God is inviting me into this relationship and her experience was as she deep into that friendship in that relationship she was able to let go the way she was clinging to things and people in life and stayed open to this relationship deepening and it pulled her past the idols and she started to know who she was more fully in this prayer life prayer and reflection most of her writing is about about prayer what is the goal of this journey with a goal for Teresa as she put it ultimately is now I want what you want in the beginning of the journey she wanted many things as we all do our desires are all over the place as this relationship with the Lord deepened her desires were transformed and more and more she was desiring in accord with God's desire that's the way Saint John of the Cross put it to set it at the end and now I desire what you desire I don't desire what you don't desire nor could I think of it kind of contrary to the way I would normally think about it is instead of a wrestling of wills and I want this I want that what that but in this prayer relationship eventually I say okay I'll want what you want god I still want this and that the report is not that the God's will doesn't overcome us and we lose in the struggle they report them what we want changes was the transformation of our desire so as this relationship deepens this person naturally but graced why is what God was lives very naturally in cooperation with the reign of God lives in a way that that witnesses to God's reign in this world because they want what she was what God was so the goal is union with God in love as a union of wills the union of desire constants of desire so those are the four questions so used to open up a bit what's your basic image from the periphery of our life to the center what's the prob she says well we're cleaning out there and all these things we get involved in makes so much noise that we can hear the gentle with the Shepherd inviting us into this relationship what sir antidote she said well in her experience it was to listen deeply in prayer to God who is inviting us past where we've gotten stunning one of the insights again pretty safe dive across with the Carmelite friars who is part of this reform when the insights from him about our attachments in life or our addictions he said by willpower and asceticism alone even though it's a good idea we can't let go who were clinging to in life for dear life because the heart has to go somewhere I can't rip myself away from something that I'm obsessed with and the heart go into an effective vacuum you can't do it at least with my idle and getting some food some nourishment for my desires it was it was Giants insider experience the way he put it only when a deeper stronger love comes into a life the heart then gets lured PS where it's gotten stuck because it's going from love to love and when it's going from love to love that wish it couldn't push away and open his hands from melt away and John across his famous right edifying the dark night experience in people's lives that in his view the night can be a very positive experience of God's love which is right the dark to us healing us past where the hearts got stuck enslaved by us idols and so for Teresa the prayer experience in this friendship with the Lord it's something that lures her past where she got stuck on and thrifty in the journey you don't leave go family or or career but you returned to them and loved them for their own well-being not for what we need them to be not for what they say about us or teach us about us I love them for what they need to be in God's eyes and live in the world for the way God created to be and then the the goal union with God and love is the way she described this so I'll start to go through some of these dwelling places and give you the characteristics of how you characterize that the dwelling place is really quickly but up to this point anything on your mind or comment you'd like to make or question clarification or Clara okay so how does she describe the dwelling-places well she said first the first rooms are the rooms of self-knowledge she said and the first rooms of the castle she said it's the person who prays a few times a month a few times a month you would think it's it's going to be some very high high spiritual 'ti but when you hear it someone who plays a few times a month you kind of relax about it and she doesn't put this down she says someone who every now and then stops and kind of gives a nod to the possibility of God or more she said that takes courage because the enemy of real prayer is fear Howard isness faintheartedness because we don't know what we're going to hear when we stop to listen so any effort to try to to have an interior life she's talking about really an interior life issue that we can live very busy outside Wow when inside have no life going no no pretty attentiveness no reflection no prayer so what she is encouraging through her life and her writing is to have an interior life and to stop and to start to to build that relationship the second dwelling place Suites of room she said that's where a person starts to feel this relationship with God is at a more personal level it's not just generic anymore but the person starts to feel called there is a personal involvement here and she said at this time we hear God through normal ways good books times of illness even sermons good friends the North the normal ways her definition of prayer is very classic went away it's really conversation with a friend an intimate sharing with one who loves us so her sense of prayer is is really a mutuality a mutual effectivity there that if she's meeting this this mystery of the core of her life she meets the Lord there's really a whole person response to the god who's inviting her through these various ways it's in the second dwelling places the second mansions where she says hearing God's fall he is harder than that hearing it hearing God's call is harder than that hearing it she said I thought the problems outside were tough she was trying to reform the order she was trying to rent or build buildings she was trying to hire contractors we proved young women for her communities she was on the roads of Spain heavily and all this she said I thought the problems outside would be tough and if I could go in like a like a spiritual gated community inside by guru inside but she said I went within and I was at war with myself the battles inside were tougher than the bandhas outside why would that he's so so was that resonate with you that was inside a tougher than us that why do you think she was sad was a war with myself when I don't then because you met a person she didn't know she knew who she was out here but people told her she was and how she then portrayed herself but she got inside and she could see perhaps the reality that this relationship with God throws light and any false selves women carrying around or false gods we may be addicted to and so we come to meet our brokenness what would young might say our shadow side which is great because that's the way to hold us and healing and God's mercy but initially it's very jarring so she said I went within I was at war with myself and she had to stay with that in that second dwelling place as I progressed then she writes about the third well in place and this is sort of an interesting month from for most of us in the third dwelling place the third Suites of rooms on her journey on our journey it's a situation of somebody who now has a regular prayer life whose life is very disciplined whose family and household are well organized this person is very generous with her or his goods in life other people see this person as a religious person of prayerful person so they conclude to this person for direction and guidance and by the time she finishes describing the person in the third dwelling places you'd say well you're there you know get a parish or you you like that and say we're we're the height you know but you know there's something wrong because it's only the third of seven dwelling place of imagine say so what's the problem well she loads the description by talking about these well-organized well-structured lives you don't have to worry about them hurting themselves by going to extremes now she's she's positive on these people because they have responded well to the mystery at the core of life inviting them into this relationship baby's finally well and have organized their life and have got a regular prayer life going and I'm very generous so they've they've done the right thing but at this point though Teresa has some concerns when I guess what there might be what's the latest Idol or attachment or something that would stop the journey do I control control the very structure itself which sounds so good in the sense of well-being of the feelings about it self identity pride pride I mean she she's positive I getting there but if the pilgrimage in life continues tomorrow you know I go into the it's a faith journey always it's a faith it's behind where I've actually wanted to stop and make him you know so the person in the third dwelling place is in a very good relationship at that point considers herself or himself a religious person others do they're sort of sort of reinforcing that view things are orderly was a good sense of consolation but she said into these well-organized lies something seems to come in to undermine the sense of security and Todd at this good place they're ready and from the fade respect don't you say goddess inviting these people past where they have control and confidence of security more deeply into the mystery of God and it may require loosening the grip on life loosening the way we word our lives and letting God start the or deeply speak to us that makes them so that the danger is to stop and try to put more control more structure you know into this because I'm feeling something is undermining hugging and I I've started to lose translation John the cross describes it as a night where we begin to feel a loss of consolation we can't pull it back in that sense where have we taken the wrong yeah yes it's late and in any spiritual growth is these things seem to report it there is a surrendering there's a something's what something dies so that something else can be born there could be a certain phase in life a certain relationship a certain self-identity but this is surrendering to to here more deeply the word we are spoken by God and so it's a kitchen will we call the Paschal mystery the death and resurrection of Christ is the basic rhythm of our lives so she's really charting in her life is saying it's going to happen in our lives – Wow there's no place where we simply say I've arrived because notice in that whole structure there's still a lot of ego control oh yeah I scheduled my prayer schedule I have I'm generous to this group in that group but others come there's a lot of ego control which is a bad we need confident egos but then we can kind of overdo it to say we no longer can hear the gentle whistle of the Shepherd so it's in the third dwelling place where Teresa starts to talk about trying to be more competitive in life trying to word our life as tightly as we have been working it that conscious control and she used the image in the fourth dwelling place of two fountains – filling the fountain two different sources the first three dwelling places she said I like filling a fountain when the water source the well is over here and you work to bring the water up be able to aqueduct and then you give water into the fountain much more of a sense of how we have to respond how we have to make decisions so we have to kind of work to cooperate with God she said from here on in the castle five six and seven dwelling places it was like the fountain being over the source of water and filling up from within a much more contemplative experience of God's presence much more awareness of God's activity in life in my life then fixation on my own activity what I'm trying to do so it's just speaking about a very conservative approach to life we do okay but we'll get through the seven briefly and then we can talk a little bit more the fifth dwelling-places is unique she calls it the prayer of union prayer of Union and she reports in a half-hour she's no longer than half our time Sabinas or out of it being in some kind of unconscious state stilled as it were and then when she comes out of it she says there's a conviction that it was of God she said and now I did not I had the crisis indeed that for her was that conviction of this being very authentic religious experience where she still by God and she called it the prayer of Union but it's in this dwelling place that she backs up and says but this isn't the real union that's the goal of the journey through the gases the union of the journey through the castle is a union of wills with God a union of desire with God and if that's going on and the person's life is manifesting this this life the operative of the rain the journeys being done well whether or not there's an ability to report any extraordinary religious experience that's really important because in her life she had a number of extraordinary religious experiences which for her were great races but she says very clearly that kind of experience is not the goal of the journey it's not essential to the journey what's essential is that this person's life is more and more sculpted and lived in accord with God's reign of Justice of peace of love now that's going on and you guys know it by watching the person then the journey is being done well and they may have nothing to report she says I know some people who have a lot of extraordinary religious experiences to report but they're not making the journey and I know others who are very far in the journey they have nothing to report I think it's really a healthy now she has so anyway so the six dwelling-place then she calls it the prayer be troubled the relationship with the king of the center is almost married but not quite she said you know it's a little bit like when you get the two candles at the marriage ceremony you bring the weights together get one flame but you can still envision pulling them apart so the union with God is very deep very intimate but still left to walk carefully words in the seven twenty place the union is like rain into the river River into the sea you can't envision pulling them apart the sixth well in place is about a third of the book and she unloads all of her problems of life in there it's like she emptied her card catalogue she says I've been sick all the time she's you seem vigorous but she maintained she's was sick she says people praised her and that heard her to feel praised they criticized her that hurt her with as well spiritual directors were some of the biggest problems for Teresa she untrained in theology trusted these learning theologians she had in her life she consulted many many people laypeople theologians and so forth but the ones he experienced when she trusted in her life were telling her that her journey was of the devil that these some of these experiences she was having were from the devil and that caned her because the experience itself was saying to her this is true this is real but the learning people she trusted as saying no matter fact one said the next time Jesus appears to you give him this this sign of scorn the thumb at the end of the nose so she says here's our Lord appearing to me she had visions like this and in his love he's appearing to me and I'm trying to obey my directors so I'm givin Gees with the score it's a tie it's a salute occurs looking pretty but for a woman who's dealing with the eternal consequences here and in God was horrible you know who was able to help her kind of get past it a couple of young Jesuits they were able to see that this is of God some way in her life and encouraged her where the older wiser folks could do it why is that is that because Jesuits are smarter we have one here why do you think a couple of Jesuits might have been able to discern what was going on because I think in the formation and part of the training it's discernment of spirits to be able to tell them something is from the brokenness in life or when something is consoling so they didn't have the experience themselves but they could discern in her life something that was going on so they encouraged her Teresa always said you can I mean she gives criteria she goes to the castle for when something is authentic when it's really authentically religious so the you got to see the person is going to be more humble more aware of their brokenness more open to God's mercy the person is going to be freer freer from those things that has slaved the heart and didn't allow the person to respond to God there's got to be greater generosity life so she looked at these criteria always to say is this of God or not for example one time a priest came to her and said I'm dealing with the nun who says every night the Blessed Virgin Mary comes in her room and sits on the bed and talks to her he said what am I supposed to do with that and Theresa said this watching watching and he realized was all medicines what are you looking for in looking for the humility looking for the freedom you're looking for the generosity and so forth and it's in the 612 in place that she talks about the vision she had locations and so forth for her they were great Grace's that kind of confirmed her on the way but she said they're not essential and they're not the goal and her friend Saint John of the Cross the friar who was with her in the reform even though he believed that those were possible his counsel was reject and renounced them all he believed in them he said pay no attention reject and renounced them all because if they're not from God you don't want to listen to them or follow them if they are from God God's Word affects what it is meant to do it so it'll happen whether or not you figure it out so they must been great and discussing it you know because he's saying reject apology so they gotta pay attention because they're their great Grace's okay then we'll get it to the oded she had in the sixth well in place she describes what you might call the night at a spirit of real a real question about whether she's made the whole thing up you know here she is might main traveling this route into this relationship being open to this this mystery that Quan serves our being then a certain point when you would think the relationship is very intimate which is she is wondering now if I made the whole thing up was I ever good did I ever do something like that that's the real it's like saying I've given myself over to this journey to the center and then is there anybody home at the center or is the ultimate gracious that's whatever it's all about is it for us for me she moved through it but she thought it was terrible it was an interior oppression she said I couldn't do anything to alleviate it the only thing I could do she said was acts of charity it's a pretty good it's a pretty good plan B you know when plan a how you understand things is not working plan a the map does rained on you it's no longer working so that all I could do was the next lovely thing that came along and that guys are through because in the seventh twenty place when she describes how she is there and remembered she's 62 now she dies in 67 so this is kind of final sensitive always I'm told her Mitch never finishing but at least the way she describes herself is is very interesting she'll say in the seventh dwelling place in that relationship with God I I was certain now that if I took care of the things of God God will take care of the things of Teresa in the 6th well in place at a certain point she thought it was noble to say oh the relationship is such that I would like to die and get it over with and be one with the Lord that was in the sixth in a 720 play she says you know I realize now I wanted to die and complete the journey when the whole question is what does God want the whole purpose of prayer at her interview is conformity with the will of God meaning that my little more and more a shake in accord with God's will so in the seventh well in place she's free of that apparently noble desire to die she says if God calls me I go if God wants me to stay and serve I stay and serve I'm free the relationship she said with God was dirty until now there's no more join us in prayer no more ecstasy she said except now on that and that in public you know that all that happened in route but when she finally gets to the centered person she is pretty much that fades away and she says the intimacy with God is very deep but God does not reoccupied me not I'm busy and it this is in the heart of her reform and setting up you know volume locations and all that when I turned my attention to God God's right there it's not dryness but interior life for its own sake loses an interest for her she's busy now she's in action for her very way of thinking and acting is cooperative with the reign of God and she doesn't have to spend a lot of interior reflection time just as a value in itself busy she said I seem to want to either be alone or to be serving maybe somewhere down deep these two things were the same thing I want you to be alone or certainly she just doesn't want to hang he said I am not as hard on myself as I used to be I still trust suffering but we have a letter from hurt this time in her life she said I seem to live to eat and to sleep and that used to bother me but just not in other words they think she's saying I'll sleep and I'll be in the court with what's called for was appropriate maybe early on I didn't trust myself she said as well harder mislead trust suffering more the class she she trusts me more she says to her sisters who say look at we're in this small little community you know we have these deep desires should we meet as that she said don't build castles in the air' you know don't go after that which is out there and miss what is right here love those with whom you are living it's not the extent of our love it's the depth of our love it really is the important thing what you seem to feel in this hold and it might be a good place to start read the 7th how it turns out because he should start to go through someone for extraordinary experiences he started to say I'm not gonna be able to follow this but a sentence she's centered she's free she's effective she is really working hard in the church for reform in the caramelise very effective person she is not catatonic in the corner saying God God God which which looks like it might be leading to that sometime fire from it so you got a person who's pretty down to earth and very for her charity the will of God is like practical acts of charity in the community she also a saying for example that those who are saying you can be so contemplative at a certain point you no longer need the church and his liturgies you no longer need the Gospels so they'll never make me believe that we always noise need something important our humanity so this Teresa as she writes about it and her growing humility is teaching her teachers it's a good example of what real humility is here's a woman without any official status with very little background who was trusting on many other people Teresa is born on this journey into God she becomes more Teresa and so you read a very confident ego which is a healthy ego 9 way that egocentric but an ego centered around the mystery of God and join us reserved for you it's a great example of what humility is and because we can overdo it sometime I think that's oh I know what I want to say it's reminiscent of TS Eliot Nonie Fox about the purpose of journey is to combat where you started and to see it for the first time and that's what you feel in here she began the computation again where she is big journey big journey into the mystery of God which continued still mystery of the self but she's coming back to where she started this life in community this is this practical work that she's doing but seeing that now is the reign of God the reign of God being manifest ok I think that's enough of a overview of it and some of the characteristics of the seventh well in place and we have a mobile time time for a couple questions

Leave a Reply