VOLUME 7 ISSUE 1 SPRING 2021

8 S p i r i t ua l i t y S t u d i e s 7 - 1 S p r i n g 2 0 2 1 3 Results 3.1 Hermeneutical Approach Using the hermeneutical, or semiotic and linguistic approach to compare spirituality in St. Teresa of Ávila and Rōshi Jiyu-Kennett, we expect that the greatest difference will be seen in religious and spiritual traditions themselves, i.e. , Christianity (St. Teresa of Ávila) and Buddhism (Rōshi Jiyu-Kennett). Secondary differences would then be based on individual experiencing spirituality and language used in these two representatives. In the case of St. Teresa of Ávila, it is important to interpret her approach starting with the most general Christian fundaments and finishing with her concrete and unique spiritual experience in this sequence: Christianity – Carmelite spirituality – St. Teresa of Ávila. In the case of Rōshi Jiyu-kennett, we would use this sequence: Buddhism – Zen Buddhism –Rōshi Jiyu-Kennett. We will speak of content conformity or similarity carefully and only in the case of their final spiritual and mystical experience. Regardingmethodology, in the case of both representatives, we will first explain the primary spiritual principles that apply in their approach, then we will explain their personal approach and outline the comparison in a chart. 3.1.1 Christianity – Carmelite Spirituality – St. Teresa of Ávila All of the important religions across the globe utilize a given life goal (salvation, nirvāna, etc.) and the way that ensures fulfilment of this goal (prayer, self-denial, meditation, etc.). In the case of Christianity, or Christian religion, the goal is in salvation – described metaphorically as God’s kingdom (or kingdom of heaven) that comes first and that represents an interpersonal unification with God. Here we can use a couple of quotes found in the New Testament: “But seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33); “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (John 3:5); “For now we see only a reflection as in a mirror; then we shall see face to face” (1 Corinthians 13:12). God’s kingdom, communion with God is the finis ultimus of a Christian’s life. We also need to emphasize that the idea of salvation in Christian religion is based on personal salvation. This idea comes from an older Jewish tradition in which interpersonality originated from the relationship between Yahweh and the people of Israel. Yahweh called patriarchs and prophets by their first names, which assured a personal relationship between human and God, a kind of relationship that came also in the Christian religion. The road to salvation the way Christian religion sees it is composed of several sacraments, the first of which is Christening. Through Christening, which is the first and prerequisite step for Christian life, the adept is approved to be a member of the Christian community, but also freed from the original sin. “Whoever believes and is baptized will be saved.” (Mark 16:16). Further, it is leading a Christian life that follows the Christian ethics that declares the principle of universal love: “If you keep my commands, you will remain in my love” (John 15:10); “My command is this: Love each other as I have loved you.” (John 15:12). However, it is not just leading a Christian life, since the Christian religion emphasizes that also mercy is needed in order to ensure salvation: “We believe it is through the grace of our Lord Jesus that we are saved, just as they are.” (Acts 15:11). Carmelite spirituality was started by monks in the 12th century around the Mount Carmel in the Holy Land, hence the name Carmelites. Their spiritual tradition follows the teaching of a Hebrew prophet Elijah, who lived on the mount of Carmel by a spring and who testified that God lived: “The Lord I serve lives” (1 Kings 17:1). As we learn from Elijah, along with brotherhood and service to people, Carmelite spirituality put a lot of emphasis on contemplation, which created favorable conditions for mystical spirituality. We have proof for this claim – the existence of two great saints and mystics who, shaped by Carmelite spirituality, devoted their lives to spirituality – St. John of the Cross (1540–1591) and St. Teresa of Ávila (1515–1582). Spain of the 16th century saw the forming spirituality of St. Teresa of Ávila, which was influenced by various changes triggered by conflicts in politics and religion of that time. Spain was then discovering and conquering the New World and also fighting enemies from both abroad Spain (Muslims) and inside Spain – the inquisition was looking for heretics. St. Teresa of Ávila was very sensitive to these changes. Let us for example mention that when she was just a child, she wanted to fight Muslims and was praying for protestants. She feared she would be identified as a heretic by the inquisition. Her brother, who was fighting in the New World, was also helping her with financing of monasteries. These social, cultural and religious factors greatly influenced her. However, when she was growing up, she also discovered that she had a talent for

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