Experiencia mistica y spiritual de Teresade Jesús

Abstract

It is common today to confuse and diffuse, in different ways, theChristian experience of revelations and messages. However, true  mystics – all in their own way – are realistic, human, balanced, creative, and in touch with the situation and questions of the Church,  of society and of life as they open up new avenues towards evangelization. True mysticism is not a flight from reality: it is rather a  commitment to history as it unfolds. Teresa is an example of this. Her mystical experience is embodied in her living in a concrete  historical and ecclesial context. Her encounter with God does not happen on the margins of human existence, indeed, for her,  nothing that is human is foreign to the relationship with God. It is here that, with considerable originality, the meaning of prayer  and contemplation comes out. In human fragility and vulnerability, matured through errors and certainties, she puts forward an  experience of God that humanises people, transfigures what is human, and makes existence fruitful. It is in weakness, where nature  and grace interact, that a humanising spirituality emerges, marked by a “determined determination”, (or consecration), a  transforming encounter with Christ and a virtuous life. From her encounter and her knowledge of God, she achieved existential authenticity, taking possession of her own truth. She discovered her deepest truth and identity beginning from the condition of  image and likeness, fallen and redeemed. Grace restores to the human person what sin disfigures. Teresa discovered how God  loved her and she grew in selfsacrificing love (disinterested) and in interior freedom – the expression of maturity. This is a  spirituality that reconstructs, matures, and transforms the person and opens him or her up to the community. It is a spirituality of  commitment to the Church and to society, one of seeing the full value of women and of human dignity. In the end, it is a spirituality  of friendship (cf. Jn 15:5), that demands reciprocity and gratuitousness. There is a movement from a religious world (devotional practice) to the experience of the believer (a way of being and of living). Thus she responds to the plan of God and redeems the  value of human existence as the place of experiencing God. Taking all of this together, we see the emergence of an extremely prophetic mysticism.