This is fascinating Chris, and so well-written. Definitely primed for Part 3. The question that arises for me is how to reconcile the way a punishing personal psychology can motivate acts of such rare and high achievement, as it has in many domains of human enterprise. But to have an aberrated view of one's self psychologically (i.e. I'm a terrible wicked sinner who is on the way to hell) motivate efforts that produce a pure view of one's Self spiritually is quite the phenomenon to consider. But my introduction to the particulars of this circumstance with Teresa are only from your articles so far, so I guess I'll have to wait for further installments to hear your full take on her journey. Thank you for writing this!
Rick, thank you for your typically insightful comment and question. You're right that it's a deep paradox that a self-hating psychology could motivate someone to achieve transcendent spirituality. I think the answer lies in Teresa gradually realizing that her self-loathing was based on ideas of her age that were imposed on her, not intrinsic to her own views, and were in fact false. They did play a role in causing her such intense misery she persevered with her investigations despite the conventional obstacles to any meditative, mindful, spiritual practice and the very specific and frightening threats originating from the Spanish Inquisition. One of the big surprises to me was just how hostile her environment was to her spiritual practices. Like you, Teresa was a performance artist and her empirical experiences and the discoveries they generated were the real source of the amazing spiritual level she achieved. Judging from your writing you seem to be on a similar, at least adjacent, spiritual journey.
Of course. Now that you connect the dots that actually makes perfect sense. Intense suffering motivates the deepest inner search for true sanctuary, which is never found in the impermanence of outer circumstance. I was also struck and surprised by the political hostility of her environment, but that too makes sense as an alchemical agent in her transformation, where tremendous heat and pressure is necessary for a state change. I once read a quote from a Korean Zen Master, Soen Sa Nim, who said, "Good situation, bad situation. Bad situation, good situation." Referring to the favorability of facing difficulties in the realm of spiritual practice. But what do you mean that Teresa was a perfromance artist? That's a very intriguing point of view. In what way? Or is this coming in Part 3? Which I'm looking forward to!
I'm a huge fan of the Bronte sisters but I don't think I ever read Anne's novel--my bad! Maybe I will . . . I also have a weird intuition that Nabokov may have been parodying her voice in the Autobiography in his voice for Humbert Humbert of Lolita. A creepy odd resonance but something connects them
A particularly compelling article because of the polished multi-disciplined lens that you apply to this fascinating person in a fascinating - albeit caustic - time in history. Excited for instalment 3. Thank you.
This is fascinating Chris, and so well-written. Definitely primed for Part 3. The question that arises for me is how to reconcile the way a punishing personal psychology can motivate acts of such rare and high achievement, as it has in many domains of human enterprise. But to have an aberrated view of one's self psychologically (i.e. I'm a terrible wicked sinner who is on the way to hell) motivate efforts that produce a pure view of one's Self spiritually is quite the phenomenon to consider. But my introduction to the particulars of this circumstance with Teresa are only from your articles so far, so I guess I'll have to wait for further installments to hear your full take on her journey. Thank you for writing this!
Rick, thank you for your typically insightful comment and question. You're right that it's a deep paradox that a self-hating psychology could motivate someone to achieve transcendent spirituality. I think the answer lies in Teresa gradually realizing that her self-loathing was based on ideas of her age that were imposed on her, not intrinsic to her own views, and were in fact false. They did play a role in causing her such intense misery she persevered with her investigations despite the conventional obstacles to any meditative, mindful, spiritual practice and the very specific and frightening threats originating from the Spanish Inquisition. One of the big surprises to me was just how hostile her environment was to her spiritual practices. Like you, Teresa was a performance artist and her empirical experiences and the discoveries they generated were the real source of the amazing spiritual level she achieved. Judging from your writing you seem to be on a similar, at least adjacent, spiritual journey.
Of course. Now that you connect the dots that actually makes perfect sense. Intense suffering motivates the deepest inner search for true sanctuary, which is never found in the impermanence of outer circumstance. I was also struck and surprised by the political hostility of her environment, but that too makes sense as an alchemical agent in her transformation, where tremendous heat and pressure is necessary for a state change. I once read a quote from a Korean Zen Master, Soen Sa Nim, who said, "Good situation, bad situation. Bad situation, good situation." Referring to the favorability of facing difficulties in the realm of spiritual practice. But what do you mean that Teresa was a perfromance artist? That's a very intriguing point of view. In what way? Or is this coming in Part 3? Which I'm looking forward to!
Hi Rick--you've identified the key issues I'll be discussing in Part Three!
Can'r wait!!
I loved the way you draw lessons from history and apply them to the present, Chris. Can't wait for the next edition!
Thank you Alvin! I really enjoy and learn from the way you discuss commonly accepted business truisms and then go deeper.
St. Theresa of Avila oddly makes me think of Helen in "The Tenant of Wildfell Hall" by Anne Bronte.
I'm a huge fan of the Bronte sisters but I don't think I ever read Anne's novel--my bad! Maybe I will . . . I also have a weird intuition that Nabokov may have been parodying her voice in the Autobiography in his voice for Humbert Humbert of Lolita. A creepy odd resonance but something connects them
Whose, Anne's or Helen's? I've only read two Bronte works, but the HH comparison works very with Gilbert's voice, not Helen's.
A particularly compelling article because of the polished multi-disciplined lens that you apply to this fascinating person in a fascinating - albeit caustic - time in history. Excited for instalment 3. Thank you.
Thank you Zephyr--that means a lot coming from you! Really appreciate it!
Helen is a character in Anne’s novel, right? Unfortunately I haven’t read it