Does Teresa posit this ‘third kind of knowledge’ in muffled resonance with Spinoza the Marrano? (Kristeva)

Waarschijnlijk inspelend op het feit dat volgend jaar overal gevierd zal worden dat de R.K. heilige Teresa van Avila vijfhonderd jaar geleden geboren werd, verschijnt volgende maand de vertaling van

Julia Kristeva, Teresa, My Love: An Imagined Life of the Saint of Avila. Transl. of Thérèse mon amour by Lorna Scott Fox. Columbia University Press, November 25, 2014

Mixing fiction, history, psychoanalysis, and personal fantasy, Teresa, My Love follows Sylvia Leclercq, a French psychoanalyst, academic, and incurable insomniac, as she falls for the sixteenth-century Saint Teresa of Avila and becomes consumed with charting her life. Traveling to Spain, Leclercq, Kristeva's probing alterego, visits the sites and embodiments of the famous mystic and awakens to her own desire for faith, connection, and rebellion.

One of Kristeva's most passionate and transporting works, Teresa, My Love interchanges biography, autobiography, analysis, dramatic dialogue, musical scores, and images of paintings and sculptures to embed the reader in Leclercq's -- and Kristeva's -- journey. Born in 1515, Teresa of Avila survived the Spanish Inquisition and was a key reformer of the Carmelite Order. Her experience of ecstasy, which she intimately described in her writings, released her from her body and led to a complete realization of her consciousness, a state Kristeva explores in relation to present-day political failures, religious fundamentalism, and cultural malaise. Incorporating notes from her own psychoanalytic practice, as well as literary and philosophical references, Kristeva builds a fascinating dual diagnosis of contemporary society and the individual psyche while sharing unprecedented insights into her own character.

                                               * * *

21april 2014  schreef ik het blog “Teresa van Avila, Spinoza en hun amor Dei” n.a.v. van het mooie en ontroerende mystieke gebed van Teresa van Avila, "Alma, Buscarte has en Mí, y a Mí buscarme has en ti: Ziel, zoek jezelf in Mij, en zoek Mij in jezelf" – zo schitterend vertolkt door sopraan Montserrat Figueras (1942 - 2011), Jordi Savall op de viola de gamba en andere leden van hun Hesperion XXI. Telkens als ik dat beluister raakt het me diep. [Ik haal de video ook hier naar binnen]
 
In dat blog zag ik een overeenstemming tussen Spinoza’s amor Dei intellectualis [waarin ook iets van imaginatio te ontwaren is) en Teresa’s mystieke godsliefde (waarin ook een aspect van intellectio zit). Wie schetst mijn verrassing dat ik bij Julia Kristeva - zij het heel kort - een overeenkomstige vergelijking tegenkom (ik kleur de passage donker). In het eerste hoofdstuk schrijft zij:
 

"After the dialogical Socrates, before the doubting Montaigne and the cogitating Descartes, this woman had the idea— a biblical idea? baroque? psychoanalytical?—to invent a self-knowledge that can only be realized on condition of an inherent duplication: ‘you in me’ and ‘me in you.’ Her castle is interior inasmuch as it is infiltrated by the exterior Other, irreducible and yet included, body and soul; sensible and signifiable. This double knowing is a long way, too, from Rimbaud’s ‘illumination’ (‘I is another), and more an intuition of something close to Freudian transference: a clarified passion for seeking a self that is grounded in the bond with another, inevitably poignant and definitively jubilant. Does Teresa posit this ‘third kind of knowledge’ in muffled resonance with Spinoza the Marrano? Maybe, but from there to celebrating her as a scholar in theology was quite a step—one finally taken in 1970, in the aftermath of Vatican Council II, almost five centuries after she was born. Teresa of Avila and Catherine of Siena were proclaimed by Pope Paul VI the first women ‘Doctors of the Universal Church.’”