Editing Teresa of Ávila (section)

===Religious life===

====Ascetic and mystical practice====
After completing her education, she initially resisted the idea of a religious vocation, but after a stay with her uncle and other relatives, she relented. In 1534, aged 20,{{sfn|Pirlo|1997|p=241}} much to the disappointment of her pious and austere father, she decided to enter the local easy-going Carmelite ''Convent of the Incarnation'', significantly built on top of land that had been used previously as a burial ground for Jews. She took up religious reading on contemplative prayer, especially [[Francisco de Osuna|Osuna]]'s ''Abecedario espiritual'' ("Third Spiritual Alphabet," 1527), a guide on [[examination of conscience]] and "spiritual self-concentration and inner contemplation, known in mystical nomenclature as {{lang|la|oratio recollectionis}}".{{sfnp|Herzog|Schaff|Hauck|1908|p=412}} She also dipped into other mystical [[ascetic]]al works such as the {{lang|la|Tractatus de oratione et meditatione}} of [[Peter of Alcantara]].{{sfnp|Herzog|Schaff|Hauck|1908|p=412}}

Her zeal for mortification caused her to become ill again and she spent almost a year in bed, causing huge worry to her community and family. She nearly died but she recovered, attributing her recovery to the miraculous intercession of Saint Joseph. She began to experience bouts of [[religious ecstasy]].{{sfn|Clissold|1982|p=}} She reported that, during her illness, she had progressed from the lowest stage of "recollection", to the "devotions of silence" and even to the "devotions of ecstasy", in which was one of perceived in "perfect union with God" (see {{slink||Mysticism}}). She said she frequently experienced the rich "blessing of tears" during this final stage. As the Catholic distinction between [[mortal sin|mortal]] and [[venial sin]] became clear to her, she came to understand the awful horror of sin and the inherent nature of [[original sin]]. 

Around the same time, she received a copy of the full Spanish translation of [[Augustine of Hippo]]'s autobiographical work ''[[Confessions (Augustine)|Confessions]]'', which helped her resolve and to tend to her own bouts of religious [[Scrupulosity|scruples]]. The text helped her realize that holiness was indeed possible and she found solace in the idea that such a great saint was once an inveterate sinner. In her autobiography, she wrote that she "was very fond of St. Augustine{{nbsp}}[...] for he was a sinner too".{{sfn|Teresa of Avila|Zimmerman|1997|p=}}

====''Transverberation''====
Around 1556, friends suggested that her newfound knowledge could be of diabolical rather than divine origin. She had begun to inflict [[mortification of the flesh|mortifications of the flesh]] upon herself. But her [[confession (sacrament)|confessor]], the [[Jesuit]] [[Francis Borgia]], reassured her of the divine inspiration of her thoughts. On [[St. Peter's Day]] in 1559, Teresa became firmly convinced that Jesus Christ had presented himself to her in bodily form, though invisible. These visions lasted almost uninterruptedly for more than two years. In another vision, the famous ''transverberation'', a [[seraph]] drove the fiery point of a golden lance repeatedly through her heart, causing her an ineffable spiritual and bodily pain:
{{blockquote|I saw in his hand a long spear of gold, and at the point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it&nbsp;...{{efn|name=cherub}}}}

The account of this vision was the inspiration for one of [[Bernini]]'s most famous works, the ''[[Ecstasy of Saint Teresa]]'' at [[Santa Maria della Vittoria, Rome|Santa Maria della Vittoria]] in Rome. Although based in part on Teresa's description of her mystical [[Transverberation of Saint Teresa|transverberation]] in her autobiography, Bernini's depiction of the event is considered by some to be highly eroticized, especially when compared to the entire preceding artistic Teresian tradition.{{efn|For the creation of the work and an analysis of its transgression of religious decorum, see Franco Mormando's article, "Did Bernini's 'Ecstasy of St. Teresa' Cross a 17th-century Line of Decorum?," ''Word and Image,'' 39:4, 2023: 351–83 {{doi|10.1080/02666286.2023.2180931}}.}}

The memory of this episode served as an inspiration throughout the rest of her life, and motivated her lifelong imitation of the life and suffering of Jesus, epitomized in the adage often associated with her: "Lord, either let me suffer or let me die."<ref name=":0">The Interior Castle, St. Teresa of Avila.</ref>{{page needed|date=October 2023}}

Teresa, who became a celebrity in her town dispensing wisdom from behind the convent grille, was known for her raptures, which sometimes involved [[Levitation (physics)|levitation]]. It was a source of embarrassment to her and she bade her sisters hold her down when this occurred. Subsequently, historians, neurologists and psychiatrists like [[Peter Fenwick (neuropsychologist)|Peter Fenwick]] and Javier Álvarez-Rodríguez, among others, have taken an interest in her symptomatology. The fact that she wrote down virtually everything that happened to her during her religious life means that an invaluable and exceedingly rare medical record from the 16th century has been preserved. Examination of this record has led to the speculative conclusion that she may have suffered from [[temporal lobe epilepsy]].{{sfn|Barton|1982|pp=}}{{sfn|Rodriguez|2007|p=}}

====Monastic reformer====
Over time, Teresa found herself increasingly at odds with the spiritual malaise prevailing in her convent of the Incarnation. Among the 150 nuns living there, the observance of [[cloister]], designed to protect and strengthen spiritual practice and prayer, became so lax that it appeared to lose its purpose. The daily invasion of visitors, many of high social and political rank, disturbed the atmosphere with frivolous concerns and vacuous conversation. Such intrusions in the solitude essential to develop and sustain contemplative prayer so grieved Teresa that she longed to intervene.<ref group=web name=ocd.pcn.net />

The incentive to take the practical steps inspired by her inward motivation was supported by the [[Franciscan]] priest, [[Peter of Alcantara]], who met her early in 1560 and became her [[Spiritual direction|spiritual adviser]]. She resolved to found a "reformed" Carmelite convent, correcting the laxity which she had found at the Incarnation convent and elsewhere besides. Doña Guiomar of Ulloa, a friend, was granted permission for the project.<ref name=":1">{{Cite book |last=Teresa |first=of Avila |url=http://archive.org/details/letterst01tere |title=Letters |date=1919 |publisher=London : Baker |others=Robarts - University of Toronto |pages=1–2}}</ref>

The abject poverty of the new convent, established in 1562 and named [[Convento de San José (Ávila)|St. Joseph's (San José)]], at first caused a scandal among the citizens and authorities of Ávila, and the small house with its chapel was in peril of suppression. However, powerful patrons, including the local bishop, coupled with the impression of well ordered subsistence and purpose, turned animosity into approval.<ref name=":1" />

In March 1563, after Teresa had moved to the new convent house, she received [[Papal decree|papal sanction]] for her primary principles of absolute poverty and renunciation of ownership of property, which she proceeded to formulate into a "constitution". Her plan was the revival of the earlier, stricter monastic rules, supplemented by new regulations including the three disciplines of ceremonial [[flagellation]] prescribed for the [[Liturgy of the Hours|Divine Office]] every week, and the [[discalceation]] of the religious. For the first five years, Teresa remained in seclusion, mostly engaged in prayer and writing.{{citation needed|date=October 2020}}

[[File:TeresaAvila.jpg|left|thumb|Church window at the [[Iglesia-convento de Santa Teresa|Convent of St Teresa]]]]

====Extended travels====
In 1567, Teresa received a [[letters patent|patent]] from the Carmelite General, Rubeo de Ravenna, to establish further houses of the new [[Religious order (Catholic)|order]]. This process required many visitations and long journeys across nearly all the provinces of Spain. She left a record of the arduous project in her ''Libro de las Fundaciones''. Between 1567 and 1571, reformed convents were established at [[Medina del Campo]], [[Malagón]], [[Valladolid]], [[Toledo, Spain|Toledo]], [[Pastrana, Spain|Pastrana]], [[Salamanca]], and [[Alba de Tormes]].

As part of the original patent, Teresa was given permission to set up two houses for [[Friar|men]] who wished to adopt the reforms. She convinced two Carmelite friars, [[John of the Cross]] and Anthony of Jesus to help with this. They founded the first monastery of Discalced Carmelite brothers in November 1568 at [[Duruelo]]. Another friend of Teresa, [[Jerónimo Gracián]], the [[Carmelite visitator]] of the older observance of [[Andalusia]] and apostolic commissioner, and later [[Provincial superior|provincial]] of the Teresian order, gave her powerful support in founding monasteries at [[Segovia]] (1571), [[Beas de Segura]] (1574), [[Seville]] (1575), and [[Caravaca de la Cruz]] ([[Murcia]], 1576). Meanwhile, John of the Cross promoted the inner life of the movement through his power as a teacher and preacher.{{sfn|Kavanaugh|Rodgriguez|1991|pp=9–27}}

====Opposition to reforms====
In 1576, unreformed members of the Carmelite order began to persecute Teresa, her supporters and her reforms. Following a number of resolutions adopted at the [[general chapter]] at [[Piacenza]], the governing body of the order forbade all further founding of reformed convents. The general chapter instructed her to go into "voluntary" retirement at one of her institutions.{{sfn|Kavanaugh|Rodgriguez|1991|pp=9–27}} She obeyed and chose St. Joseph's at Toledo. Meanwhile, her friends and associates were subjected to further attacks.{{sfn|Kavanaugh|Rodgriguez|1991|pp=9–27}}

Several years later, her appeals by letter to King [[Philip II of Spain]] secured relief. As a result, in 1579, the cases before the [[inquisition]] against her, Gracián and others, were dropped.{{sfn|Kavanaugh|Rodgriguez|1991|pp=9–27}} This allowed the reform to resume. An edict from [[Pope Gregory XIII]] allowed the appointment of a special provincial for the newer branch of the Carmelite religious, and a royal decree created a "protective" board of four assessors for the reform.{{sfn|Kavanaugh|Rodgriguez|1991|pp=9–27}}

During the last three years of her life, Teresa founded convents at [[Villanueva de la Jara]] in northern [[Andalusia]] (1580), [[Palencia]] (1580), [[Soria]] (1581), [[Burgos]], and [[Granada]] (1582). In total, seventeen convents, all but one founded by her, and as many men's monasteries, were owed to her reforms over twenty years.{{sfn|Salamony|2017|p=}}