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CHAPTER XI

Of the hindrance and harm that may be caused by apprehensions of the understanding which proceed from that which is supernaturally represented to the outward bodily senses; and how the soul is to conduct itself therein.

THE first kinds of knowledge whereof we have spoken in the preceding chapter are those that belong to the understanding and come through natural channels. Of these, since we have treated them already in the first book, where we led the soul into the night of sense, we shall here say not a word, for in that place we gave suitable instruction to the soul concerning them. What we have to treat, therefore, in the present chapter, will be solely those kinds of knowledge and those apprehensions which belong to the understanding and come supernaturally, by way of the outward bodily senses -- namely, by seeing, hearing, smelling, tasting and touching. With respect to all these there may come, and there are wont to come, to spiritual persons representations and objects of a supernatural kind. With respect to sight, they are apt to picture figures and forms of persons belonging to the life to come -- the forms of certain saints, and representations of angels, good and evil, and certain lights and brightnesses of an extraordinary kind. And with the ears they hear certain extraordinary words, sometimes spoken by those figures that they see, sometimes without seeing the person who speaks them. As to the sense of smell, they sometimes perceive the sweetest perfumes with the senses, without knowing whence they proceed. Likewise, as to taste, it comes to pass that they are conscious of the sweetest savours, and, as to touch, they experience great delight -- sometimes to such a degree that it is as though all the bones and the marrow rejoice and sing[72] and are bathed in delight; this is like that which we call spiritual unction, which in pure souls proceeds from the spirit and flows into the very members. And this sensible sweetness is a very ordinary thing with spiritual persons, for it comes to them from their sensible affection and devotion,[73] to a greater or a lesser degree, to each one after his own manner.

2. And it must be known that, although all these things may happen to the bodily senses in the way of God, we must never rely upon them or accept them, but must always fly from them, without trying to ascertain whether they be good or evil; for, the more completely exterior and corporeal they are, the less certainly are they of God. For it is more proper and habitual to God to communicate Himself to the spirit, wherein there is more security and profit for the soul, than to sense, wherein there is ordinarily much danger and deception; for bodily sense judges and makes its estimate of spiritual things by thinking that they are as it feels them to be, whereas they are as different as is the body from the soul and sensuality[74] from reason. For the bodily sense is as ignorant of spiritual things as is a beast of rational things, and even more so.

3. So he that esteems such things errs greatly and exposes himself to great peril of being deceived; in any case he will have within himself a complete impediment to the attainment of spirituality. For, as we have said, between spiritual things and all these bodily things there exists no kind of proportion whatever. And thus it may always be supposed that such things as these are more likely to be of the devil than of God; for the devil has more influence in that which is exterior and corporeal, and can deceive a soul more easily thereby than by that which is more interior and spiritual.

4. And the more exterior are these corporeal forms and objects in themselves, the less do they profit the interior and spiritual nature, because of the great distance and the lack of proportion existing between the corporeal and the spiritual. For, although there is communicated by their means a certain degree of spirituality, as is always the case with things that come from God, much less is communicated than would be the case if the same things were more interior and spiritual. And thus they very easily become the means whereby error and presumption and vanity grow in the soul; since, as they are so palpable and material, they stir the senses greatly, and it appears to the judgment of the soul that they are of greater importance because they are more readily felt. Thus the soul goes after them, abandoning faith and thinking that the light which it receives from them is the guide and means to its desired goal, which is union with God. But the more attention it pays to such things, the farther it strays from the true way and means, which are faith.

5. And, besides all this, when the soul sees that such extraordinary things happen to it, it is often visited, insidiously and secretly by a certain complacency, so that it thinks itself to be of some importance in the eyes of God; which is contrary to humility. The devil, too, knows how to insinuate into the soul a secret satisfaction with itself, which at times becomes very evident; wherefore he frequently represents these objects to the senses, setting before the eyes figures of saints and most beauteous lights; and before the ears words very much dissembled; and representing also sweetest perfumes, delicious tastes[75] and things delectable to the touch; to the end that, by producing desires for such things, he may lead the soul into much evil. These representations and feelings, therefore, must always be rejected; for, even though some of them be of God, He is not offended by their rejection, nor is the effect and fruit which He desires to produce in the soul by means of them any the less surely received because the soul rejects them and desires them not.

6. The reason for this is that corporeal vision, or feeling in respect to any of the other senses, or any other communication of the most interior kind, if it be of God, produces its effect upon the spirit at the very moment when it appears or is felt, without giving the soul time or opportunity to deliberate whether it will accept or reject it. For, even as God gives these things supernaturally, without effort on the part of the soul, and independently of its capacity, even so likewise, without respect to its effort or capacity, God produces in it the effect that He desires by means of such things; for this is a thing that is wrought and brought to pass in the spirit passively; and thus its acceptance or non-acceptance consists not in the acceptance or the rejection of it by the will. It is as though fire were applied to a person's naked body: it would matter little whether or no he wished to be burned; the fire would of necessity accomplish its work. Just so is it with visions and representations that are good: even though the soul desire it not, they work their effect upon it, chiefly and especially in the soul, rather than in the body. And likewise those that come from the devil (without the consent of the soul) cause it disturbance or aridity or vanity or presumption in the spirit. Yet these are not so effective to work evil as are those of God to work good; for those of the devil can only set in action the first movements of the will,[76] and move it no farther, unless the soul be consenting thereto; and such trouble continues not long unless the soul's lack of courage and prudence be the occasion of its continuance. But the visions that are of God penetrate the soul and move the will to love, and produce their effect, which the soul cannot resist even though it would, any more than the window can resist the sun's rays when they strike

7. The soul, then, must never presume to desire to receive them, even though, as I say, they be of God; for, if it desire to receive them, there follow six inconveniences.

The first is that faith grows gradually less; for things that are experienced by the senses derogate from faith; since faith, as we have said, transcends every sense. And thus the soul withdraws itself from the means of union with God when it closes not its eyes to all these things of sense.

Secondly, if they be not rejected, they are a hindrance to the spirit, for the soul rests in them and its spirit soars not to the invisible. This was one of the reasons why the Lord said to His disciples that it was needful for Him to go away that the Holy Spirit might come; so, too, He forbade Mary Magdalene to touch His feet, after His resurrection, that she might be grounded in faith.

Thirdly, the soul becomes attached to these things and advances not to true resignation and detachment of spirit.

Fourthly, it begins to lose the effect of them and the inward spirituality which they cause it, because it sets its eyes upon their sensual aspect, which is the least important. And thus it receives not so fully the spirituality which they cause, which is impressed and preserved more securely when all things of sense are rejected, since these are very different from pure spirit.

Fifthly, the soul begins to lose the favours of God, because it accepts them as though they belonged to it and profits not by them as it should. And to accept them in this way and not to profit by them is to seek after them; but God gives them not that the soul may seek after them; nor should the soul take upon itself to believe that they are of God.[77]

Sixthly, a readiness to accept them opens the door to the devil that he may deceive the soul by other things like to them, which he very well knows how to dissimulate and disguise, so that they may appear to be good; for, as the Apostle says, he can transform himself into an angel of light.[78] Of this we shall treat hereafter, by the Divine favour, in our third book, in the chapter upon spiritual gluttony.

8. It is always well, then, that the soul should reject these things, and close its eyes to them, whencesoever they come. For, unless it does so, it will prepare the way for those things that come from the devil, and will give him such influence that, not only will his visions come in place of God's, but his visions will begin to increase, and those of God to cease, in such manner that the devil will have all the power and God will have none. So it has happened to many incautious and ignorant souls, who rely on these things to such an extent that many of them have found it hard to return to God in purity of faith; and many have been unable to return, so securely has the devil rooted himself in them; for which reason it is well to resist and reject them all. For, by the rejection of evil visions, the errors of the devil are avoided, and by the rejection of good visions no hindrance is offered to faith and the spirit harvests the fruit of them. And just as, when the soul allows them entrance, God begins to withhold them because the soul is becoming attached to them and is not profiting by them as it should, while the devil insinuates and increases his own visions, where he finds occasion and cause for them; just so, when the soul is resigned, or even averse to them, the devil begins to desist, since he sees that he is working it no harm; and contrariwise God begins to increase and magnify His favours in a soul that is so humble and detached, making it ruler over[79] many things, even as He made the servant who was faithful in small things.[80]

9. In these favours, if the soul be faithful and humble,[81] the Lord will not cease until He has raised it from one step to another, even to Divine union and transformation. For Our Lord continues to prove the soul and to raise it ever higher, so that He first gives it things that are very unpretentious and exterior and in the order of sense, in conformity with the smallness of its capacity; to the end that, when it behaves as it should, and receives these first morsels with moderation for its strength and sustenance, He may grant it further and better food. If, then, the soul conquer the devil upon the first step, it will pass to the second; and if upon the second likewise, it will pass to the third; and so onward, through all seven mansions,[82] which are the seven steps of love, until the Spouse shall bring it to the cellar of wine of His perfect charity.

10. Happy the soul that can fight against that beast of the Apocalypse,[83] which has seven heads, set over against these seven steps of love, and which makes war therewith against each one, and strives therewith against the soul in each of these mansions, wherein the soul is being exercised and is mounting step by step in the love of God. And undoubtedly if it strive faithfully against each of these heads, and gain the victory, it will deserve to pass from one step to another, and from one mansion to another, even unto the last, leaving the beast vanquished after destroying its seven heads, wherewith it made so furious a war upon it. So furious is this war that Saint John says in that place[84] that it was given unto the beast to make war against the saints and to be able to overcome them upon each one of these steps of love, arraying against each one many weapons and munitions of war. And it is therefore greatly to be lamented that many who engage in this spiritual battle against the beast do not even destroy its first head by denying themselves the sensual things of the world. And, though some destroy and cut off this head, they destroy not the second head, which is that of the visions of sense whereof we are speaking. But what is most to be lamented is that some, having destroyed not only the first and the second but even the third, which is that of the interior senses, pass out of the state of meditation, and travel still farther onward, and are overcome by this spiritual beast at the moment of their entering into purity of spirit, for he rises up against them once more, and even his first head comes to life again, and the last state of those souls is worse than the first, since, when they fall back, the beast brings with him seven other spirits worse then himself.[85]

11. The spiritual person, then, has to deny himself all the apprehensions, and the temporal delights, that belong to the outward senses, if he will destroy the first and the second head of this beast, and enter into the first chamber of love, and the second, which is of living faith, desiring neither to lay hold upon, nor to be embarrassed by, that which is given to the senses, since it is this that derogates most from faith.

12. It is clear, then, that these sensual apprehensions and visions cannot be a means to union, since they bear no proportion to God; and this was one of the reasons why Christ desired that the Magdalene and Saint Thomas should not touch Him. And so the devil rejoices greatly when a soul desires to receive revelations, and when he sees it inclined to them, for he has then a great occasion and opportunity to insinuate errors and, in so far as he is able, to derogate from faith; for, as I have said, he renders the soul that desires them very gross, and at times even leads it into many temptations and unseemly ways.

13. I have written at some length of these outward apprehensions in order to throw and shed rather more light on the others, whereof we have to treat shortly. There is so much to say on this part of my subject that I could go on and never end. I believe, however, that I am summarizing it sufficiently by merely saying that the soul must take care never to receive these apprehensions, save occasionally on another person's advice, which should very rarely be given, and even then it must have no desire for them. I think that on this part of my subject what I have said is sufficient.

CHAPTER XII

Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach oneself from them.

BEFORE we treat of the imaginary visions which are wont to occur supernaturally to the interior sense, which is the imagination and the fancy, it is fitting here, so that we may proceed in order, to treat of the natural apprehensions of this same interior bodily sense, in order that we may proceed from the lesser to the greater, and from the more exterior to the more interior, until we reach the most interior[86] recollection wherein the soul is united with God; this same order we have followed up to this point. For we treated first of all the detachment of the exterior senses from the natural apprehensions of objects, and, in consequence, from the natural power of the desires -- this was contained in the first book, wherein we spoke of the night of sense. We then began to detach these same senses from supernatural exterior apprehensions (which, as we have just shown in the last chapter, affect the exterior senses), in order to lead the soul into the night of the spirit.

2. In this second book, the first thing that has now to be treated is the interior bodily sense -- namely, the imagination and the fancy; this we must likewise void of all the imaginary apprehensions and forms that may belong to it by nature, and we must prove how impossible it is that the soul should attain to union with God until its operation cease in them, since they cannot be the proper and proximate means of this union.

3. It is to be known, then, that the senses whereof we are here particularly speaking are two interior bodily senses which are called imagination and fancy, which subserve each other in due order. For the one sense reasons, as it were, by imagining, and the other forms the imagination, or that which is imagined, by making use of the fancy.[87] For our purpose the discussion of the one is equivalent to that of the other, and, for this reason, when we name them not both, it must be understood that we are speaking of either, as we have here explained. All the things, then, that these senses can receive and fashion are known as imaginations and fancies, which are forms that are represented to these senses by bodily figures and images. This can happen in two ways. The one way is supernatural, wherein representation can be made, and is made, to these senses passively, without any effort of their own; these we call imaginary visions, produced after a supernatural manner, and of these we shall speak hereafter. The other way is natural, wherein, through the ability of the soul, these things can be actively fashioned in it through its operation, beneath forms, figures and images. And thus to these two faculties belongs meditation, which is a discursive action wrought by means of images, forms and figures that are fashioned and imagined by the said senses, as when we imagine Christ crucified, or bound to the column, or at another of the stations; or when we imagine God seated upon a throne with great majesty; or when we consider and imagine glory to be like a most beauteous light, etc.; or when we imagine all kinds of other things, whether Divine or human, that can belong to the imagination. All these imaginings must be cast out from the Soul, which will remain in darkness as far as this sense is concerned, that it may attain to Divine union; for they can bear no proportion to proximate means of union with God, any more than can the bodily imaginings, which serve as objects to the five exterior senses.

4. The reason of this is that the imagination cannot fashion or imagine anything whatsoever beyond that which it has experienced through its exterior senses -- namely, that which it has seen with the eyes, or heard with the ears, etc. At most it can only compose likenesses of those things that it has seen or heard or felt, which are of no more consequence than those which have been received by the senses aforementioned, nor are they even of as much consequence. For, although a man imagines palaces of pearls and mountains of gold, because he has seen gold and pearls, all this is in truth less than the essence of a little gold or of a single pearl, although in the imagination it be greater in quantity and in beauty. And since, as has already been said, no created things can bear any proportion to the Being of God, it follows that nothing that is imagined in their likeness can serve as proximate means to union with Him, but, as we say, quite the contrary.

5. Wherefore those that imagine God beneath any of these figures, or as a great fire or brightness, or in any other such form, and think that anything like this will be like to Him, are very far from approaching Him. For, although these considerations and forms and manners of meditation are necessary to beginners, in order that they may gradually feed and enkindle their souls with love by means of sense, as we shall say hereafter, and although they thus serve them as remote means to union with God, through which a soul has commonly to pass in order to reach the goal and abode of spiritual repose, yet they must merely pass through them, and not remain ever in them, for in such a manner they would never reach their goal, which does not resemble these remote means, neither has aught to do with them. The stairs of a staircase have naught to do with the top of it and the abode to which it leads, yet are means to the reaching of both; and if the climber left not behind the stairs below him until there were no more to climb, but desired to remain upon any one of them, he would never reach the top of them nor would he mount to the pleasant[88] and peaceful room which is the goal. And just so the soul that is to attain in this life to the union of that supreme repose and blessing, by means of all these stairs of meditations, forms and ideas, must pass though them and have done with them, since they have no resemblance and bear no proportion to the goal to which they lead, which is God. Wherefore Saint Paul says in the Acts of the Apostles: Non debemus aestimare, auro, vel argento, aut lapidi sculpturae artis, et cogitationis hominis, Divinum esse similem.[89] Which signifies: We ought not to think of the Godhead by likening Him to gold or to silver, neither to stone that is formed by art, nor to aught that a man can fashion with his imagination.

6. Great, therefore, is the error of many spiritual persons who have practised approaching God by means of images and forms and meditations, as befits beginners. God would now lead them on to[90] further spiritual blessings, which are interior and invisible, by taking from them the pleasure and sweetness of discursive meditation; but they cannot, or dare not, or know not how to detach themselves from those palpable methods to which they have grown accustomed. They continually labour to retain them, desiring to proceed, as before, by the way of consideration and meditation upon forms, for they think that it must be so with them always. They labour greatly to this end and find little sweetness or none; rather the aridity and weariness and disquiet of their souls are increased and grow, in proportion as they labour for that earlier sweetness. They cannot find this in that earlier manner, for the soul no longer enjoys that food of sense, as we have said; it needs not this but another food, which is more delicate, more interior and partaking less of the nature of sense; it consists not in labouring with the imagination, but in setting the soul at rest, and allowing it to remain in its quiet and repose, which is more spiritual. For, the farther the soul progresses in spirituality, the more it ceases from the operation of the faculties in particular acts, since it becomes more and more occupied in one act that is general and pure; and thus the faculties that were journeying to a place whither the soul has arrived cease to work, even as the feet stop and cease to move when their journey is over. For if all were motion, one would never arrive, and if all were means, where or when would come the fruition of the end and goal?

7. It is piteous, then, to see many a one who[91] though his soul would fain tarry in this peace and rest of interior quiet, where it is filled with the peace and refreshment of God, takes from it its tranquillity, and leads it away to the most exterior things, and would make it return and retrace the ground it has already traversed, to no purpose, and abandon the end and goal wherein it is already reposing for the means which led it to that repose, which are meditations. This comes not to pass without great reluctance and repugnance of the soul, which would fain be in that peace that it understands not, as in its proper place; even as one who has arrived, with great labour, and is now resting, suffers pain if he is made to return to his labour. And, as such souls know not the mystery of this new experience, the idea comes to them that they are being idle and doing nothing; and thus they allow not themselves to be quiet, but endeavor to meditate and reason. Hence they are filled with aridity and affliction, because they seek to find sweetness where it is no longer to be found; we may even say of them that the more they strive the less they profit, for, the more they persist after this manner, the worse is the state wherein they find themselves, because their soul is drawn farther away from spiritual peace; and this is to leave the greater for the less, and to retrace the ground already traversed, and to seek to do that which has been done.

8. To such as these the advice must be given to learn to abide attentively and wait lovingly upon God in that state of quiet, and to pay no heed either to imagination or to its working; for here, as we say, the faculties are at rest, and are working, not actively, but passively, by receiving that which God works in them; and, if they work at times, it is not with violence or with carefully elaborated meditation, but with sweetness of love, moved less by the ability of the soul itself than by God, as will be explained hereafter. But let this now suffice to show how fitting and necessary it is for those who aim at making further progress to be able to detach themselves from all these methods and manners and works of the imagination at the time and season when the profit of the state which they have reached demands and requires it.

9. And, that it may be understood how this is to be, and at what season, we shall give in the chapter following certain signs which the spiritual person will see in himself and whereby he may know at what time and season he may freely avail himself of the goal mentioned above, and may cease from journeying by means of meditation and the work of the imagination.

CHAPTER XIII

Wherein are set down the signs which the spiritual person will find in himself whereby he may know at what season it behoves him to leave meditation and reasoning and pass to the state of contemplation.

IN order that there may be no confusion in this instruction it will be meet in this chapter to explain at what time and season it behoves the spiritual person to lay aside the task of discursive meditation as carried on through the imaginations and forms and figures above mentioned, in order that he may lay them aside neither sooner nor later than when the Spirit bids him; for, although it is meet for him to lay them aside at the proper time in order that he may journey to God and not be hindered by them, it is no less needful for him not to lay aside the said imaginative meditation before the proper time lest he should turn backward. For, although the apprehensions of these faculties serve not as proximate means of union to the proficient, they serve nevertheless as remote means to beginners in order to dispose and habituate the spirit to spirituality by means of sense, and in order to void the sense, in the meantime, of all the other low forms and images, temporal, worldly and natural. We shall therefore speak here of certain signs and examples which the spiritual person will find in himself, whereby he may know whether or not it will be meet for him to lay them aside at this season.

2. The first sign is his realization that he can no longer meditate or reason with his imagination, neither can take pleasure therein as he was wont to do aforetime; he rather finds aridity in that which aforetime was wont to captivate his senses and to bring him sweetness. But, for as long as he finds sweetness in meditation, and is able to reason, he should not abandon this, save when his soul is led into the peace and quietness[92] which is described under the third head.

3. The second sign is a realization that he has no desire to fix his mediation or his sense upon other particular objects, exterior or interior. I do not mean that the imagination neither comes nor goes (for even at times of deep[93] recollection it is apt to move freely), but that the soul has no pleasure in fixing it of set purpose upon other objects.

4. The third and surest sign is that the soul takes pleasure in being alone, and waits with loving attentiveness upon God, without making any particular meditation, in inward peace and quietness and rest, and without acts and exercises of the faculties -- memory, understanding and will -- at least, without discursive acts, that is, without passing from one thing to another; the soul is alone, with an attentiveness and a knowledge, general and loving, as we said, but without any particular understanding, and adverting not to that which it is contemplating.

5. These three signs, at least, the spiritual person must observe in himself, all together, before he can venture safely to abandon the state of meditation and sense,[94] and to enter that of contemplation and spirit.

6. And it suffices not for a man to have the first alone without the second, for it might be that the reason for his being unable to imagine and meditate upon the things of God, as he did aforetime, was distraction on his part and lack of diligence; for the which cause he must observe in himself the second likewise, which is the absence of inclination or desire to think upon other things; for, when the inability to fix the imagination and sense upon the things of God proceeds from distraction or lukewarmness, the soul then has the desire and inclination to fix it upon other and different things, which lead it thence altogether. Neither does it suffice that he should observe in himself the first and second signs, if he observe not likewise, together with these, the third; for, although he observe his inability to reason and think upon the things of God, and likewise his distaste for thinking upon other and different things, this might proceed from melancholy or from some other kind of humour in the brain or the heart, which habitually produces a certain absorption and suspension of the senses, causing the soul to think not at all, nor to desire or be inclined to think, but rather to remain in that pleasant state of reverie.[95] Against this must be set the third sign, which is loving attentiveness and knowledge, in peace, etc., as we have said.

7. It is true, however, that, when this condition first begins, the soul is hardly aware of this loving knowledge, and that for two reasons. First, this loving knowledge is apt at the beginning to be very subtle and delicate, and almost imperceptible to the senses. Secondly, when the soul has been accustomed to that other exercise of meditation, which is wholly perceptible, it is unaware, and hardly conscious, of this other new and imperceptible condition, which is purely spiritual; especially when, not understanding it, the soul allows not itself to rest in it, but strives after the former, which is more readily perceptible; so that abundant though the loving interior peace may be, the soul has no opportunity of experiencing and enjoying it. But the more accustomed the soul grows to this, by allowing itself to rest, the more it will grow therein and the more conscious it will become of that loving general knowledge of God, in which it has greater enjoyment than in aught else, since this knowledge causes it peace, rest, pleasure and delight without labour.

8. And, to the end that what has been said may be the clearer, we shall give, in this chapter following, the causes and reasons why the three signs aforementioned appear to be necessary for the soul that is journeying to pure spirit.[96]

CHAPTER XIV

Wherein is proved the fitness of these signs, and the reason is given why that which has been said in speaking of them is necessary to progress.

WITH respect to the first sign whereof we are speaking -- that is to say, that the spiritual person who would enter upon the spiritual road (which is that of contemplation) must leave the way of imagination and of meditation through sense when he takes no more pleasure therein and is unable to reason -- there are two reasons why this should be done, which may almost be comprised in one. The first is, that in one way the soul has received all the spiritual good which it would be able to derive from the things of God by the path of meditation and reasoning, the sign whereof is that it can no longer meditate or reason as before, and finds no new sweetness or pleasure therein as it found before, because up to that time it had not progressed as far as the spirituality which was in store for it; for, as a rule, whensoever the soul receives some spiritual blessing, it receives it with pleasure, at least in spirit, in that means whereby it receives it and profits by it; otherwise it is astonishing if it profits by it, or finds in the cause of it that help and that sweetness which it finds when it receives it. For this is in agreement with a saying of the philosophers, Quod sapit, nutrit. This is: That which is palatable nourishes and fattens. Wherefore holy Job said: Numquid poterit comedi insulsum, quod non est sale conditum?[97] Can that which is unsavory perchance be eaten when it is not seasoned with salt? It is this cause that the soul is unable to meditate or reason as before: the little pleasure which the spirit finds therein and the little profit which it gains.

2. The second reason is that the soul at this season has now both the substance and the habit of the spirit of meditation. For it must be known that the end of reasoning and meditation on the things of God is the gaining of some knowledge and love of God, and each time that the soul gains this through meditation, it is an act; and just as many acts, of whatever kind, end by forming a habit in the soul, just so, many of these acts of loving knowledge which the soul has been making one after another from time to time come through repetition to be so continuous in it that they become habitual. This end God is wont also to effect in many souls without the intervention of these acts (or at least without many such acts having preceded it), by setting them at once in contemplation. And thus that which aforetime the soul was gaining gradually through its labour of meditation upon particular facts has now through practice, as we have been saying, become converted and changed into a habit and substance of loving knowledge, of a general kind, and not distinct or particular as before. Wherefore, when it gives itself to prayer, the soul is now like one to whom water has been brought, so that he drinks peacefully, without labour, and is no longer forced to draw the water through the aqueducts of past meditations and forms and figures[98] So that, as soon as the soul comes before God, it makes an act of knowledge, confused, loving, passive and tranquil, wherein it drinks of wisdom and love and delight.

3. And it is for this cause that the soul feels great weariness and distaste, when, although it is in this condition of tranquillity, men try to make it meditate and labour in particular acts of knowledge. For it is like a child, which, while receiving the milk that has been collected and brought together for it in the breast, is taken from the breast and then forced to try to gain and collect food by its own diligent squeezing and handling. Or it is like one who has removed the rind from a fruit, and is tasting the substance of the fruit, when he is forced to cease doing this and to try to begin removing the said rind, which has been removed already. He finds no rind to remove, and yet he is unable to enjoy the substance of the fruit which he already had in his hand; herein he is like to one who leaves a prize[99] which he holds for another which he holds not.

4. And many act thus when they begin to enter this state; they think that the whole business consists in a continual reasoning and learning to understand particular things by means of images and forms, which are to the spirit as rind. When they find not these in that substantial and loving quiet wherein their soul desires to remain, and wherein it understands nothing clearly, they think that they are going astray and wasting time, and they begin once more to seek the rind of their imaginings and reasonings, but find it not, because it has already been removed. And thus they neither enjoy the substance nor make progress in meditation, and they become troubled by the thought that they are turning backward and are losing themselves. They are indeed losing themselves, though not in the way they think, for they are becoming lost to their own senses and to their first manner of perception; and this means gain in that spirituality which is being given them. The less they understand, however, the farther they penetrate into the night of the spirit, whereof we are treating in this book, through the which night they must pass in order to be united with God, in a union that transcends all knowledge.

5. With respect to the second sign, there is little to say, for it is clear that at this season the soul cannot possibly take pleasure in other and different objects of the imagination, which are of the world, since, as we have said, and for the reasons already mentioned, it has no pleasure in those which are in closest conformity with it -- namely, those of God. Only as has been noted above, the imaginative faculty in this state of recollection is in the habit of coming and going and varying of its own accord; but neither according to the pleasure nor at the will of the soul, which is troubled thereby, because its peace and joy are disturbed.

6. Nor do I think it necessary to say anything here concerning the fitness and necessity of the third sign whereby the soul may know if it is to leave the meditation aforementioned, which is a knowledge of God or a general and loving attentiveness to Him. For something has been said of this in treating of the first sign, and we shall treat of it again hereafter, when we speak in its proper place of this confused and general knowledge, which will come after our description of all the particular apprehensions of the understanding. But we will speak of one reason alone by which it may clearly be seen how, when the contemplative has to turn aside from the way of meditation and reasoning, he needs this general and loving attentiveness or knowledge of God. The reason is that, if the soul at that time had not this knowledge of God or this realization of His presence, the result would be that it would do nothing and have nothing; for, having turned aside from meditation (by means whereof the soul has been reasoning with its faculties of sense), and being still without contemplation, which is the general knowledge whereof we are speaking, wherein the soul makes use of its spiritual faculties[100] -- namely, memory, understanding and will -- these being united in this knowledge which is then wrought and received in them, the soul would of necessity be without any exercise in the things of God, since the soul can neither work, nor can it receive that which has been worked in it, save only by way of these two kinds of faculty, that of sense and that of spirit. For, as we have said, by means of the faculties of sense it can reason and search out and gain knowledge of things and by means of the spiritual faculties it can have fruition of the knowledge which it has already received in these faculties aforementioned, though the faculties themselves take no part herein.

7. And thus the difference between the operation of these two kinds of faculty in the soul is like the difference between working and enjoying the fruit of work which has been done; or like that between the labour of journeying and the rest and quiet which comes from arrival at the goal; or, again, like that between preparing a meal and partaking and tasting of it, when it has been both prepared and masticated, without having any of the labour of cooking it, or it is like the difference between receiving something and profiting by that which has been received. Now if the soul be occupied neither with respect to the operation of the faculties of sense, which is meditation and reasoning, nor with respect to that which has already been received and effected in the spiritual faculties, which is the contemplation and knowledge whereof we have spoken, it will have no occupation, but will be wholly idle, and there would be no way in which it could be said to be employed. This knowledge, then, is needful for the abandonment of the way of meditation and reasoning.

8. But here it must be made clear that this general knowledge whereof we are speaking is at times so subtle and delicate, particularly when it is most pure and simple and perfect, most spiritual and most interior, that, although the soul be occupied therein, it can neither realize it nor perceive it. This is most frequently the case when we can say that it is in itself most clear, perfect and simple; and this comes to pass when it penetrates a soul that is unusually pure and far withdrawn from other particular kinds of knowledge and intelligence, which the understanding or the senses might fasten upon. Such a soul, since it no longer has those things wherein the understanding and the senses have the habit and custom of occupying themselves, is not conscious of them, inasmuch as it has not its accustomed powers of sense. And it is for this reason that, when this knowledge is purest and simplest and most perfect, the understanding is least conscious of it and thinks of it as most obscure. And similarly, in contrary wise, when it is in itself least pure and simple in the understanding, it seems to the understanding to be clearest and of the greatest importance, since it is clothed in, mingled with or involved in certain intelligible forms which understanding or sense may seize upon.[101]

9. This will be clearly understood by the following comparison. If we consider a ray of sunlight entering through a window, we see that, the more the said ray is charged with atoms and particles of matter, the more palpable, visible and bright it appears to the eye of sense;[102] yet it is clear that the ray is in itself least pure, clear, simple and perfect at that time, since it is full of so many particles and atoms. And we see likewise that, when it is purest and freest from those particles and atoms, the least palpable and the darkest does it appear to the material eye; and the purer it is, the darker and less apprehensible it appears to it. And if the ray were completely pure and free from all these atoms and particles, even from the minutest specks of dust, it would appear completely dark and invisible to the eye, since everything that could be seen would be absent from it -- namely, the objects of sight. For the eye would find no objects whereon to rest, since light is no proper object of vision, but the means whereby that which is visible is seen; so that, if there be no visible objects wherein the sun's ray or any light can be reflected, nothing will be seen. Wherefore, if the ray of light entered by one window and went out by another, without meeting anything that has material form, it would not be seen at all; yet, notwithstanding, that ray of light would be purer and clearer in itself than when it was more clearly seen and perceived through being full of visible objects.

10. The same thing happens in the realm of spiritual light with respect to the sight of the soul, which is the understanding, and which this general and supernatural knowledge and light whereof we are speaking strikes so purely and simply. So completely is it detached and removed from all intelligible forms, which are objects of the understanding, that it is neither perceived nor observed. Rather, at times (that is, when it is purest), it becomes darkness, because it withdraws the understanding from its accustomed lights, from forms and from fancies, and then the darkness is more clearly felt and realized. But, when this Divine light strikes the soul with less force, it neither perceives darkness nor observes light, nor apprehends aught that it knows, from whatever source; hence at times the soul remains as it were in a great forgetfulness, so that it knows not where it has been or what it has done, nor is it aware of the passage of time. Wherefore it may happen, and does happen, that many hours are spent in this forgetfulness, and, when the soul returns to itself, it believes that less than a moment has passed, or no time at all.

11. The cause of this forgetfulness is the purity and simplicity of this knowledge which occupies the soul and simplifies, purifies and cleanses it from all apprehensions and forms of the senses and of the memory, through which it acted when it was conscious of time,[103] and thus leaves it in forgetfulness and without consciousness of time.[104] This prayer, therefore, seems to the soul extremely brief, although, as we say, it may last for a long period; for the soul has been united in pure intelligence, which belongs not to time; and this is the brief prayer which is said to pierce the heavens, because it is brief and because it belongs not to time.[105] And it pierces the heavens, because the soul is united in heavenly intelligence; and when the soul awakens, this knowledge leaves in it the effects which it created in it without its being conscious of them, which effects are the lifting up of the spirit to the heavenly intelligence, and its withdrawal and abstraction from all things and forms and figures and memories thereof. It is this that David describes as having happened to him when he returned to himself out of this same forgetfulness, saying: Vigilavi, et factus sum sicut passer solitarius in tecto.[106] Which signifies: I have watched and I have become like the lonely bird[107] on the house-top. He uses the word 'lonely' to indicate that he was withdrawn and abstracted from all things. And by the house-top he means the elevation of the spirit on high; so that the soul remains as though ignorant of all things, for it knows God only, without knowing how. Wherefore the Bride declares in the Songs that among the effects which that sleep and forgetfulness of hers produced was this unknowing. She says that she came down to the garden, saying: Nescivi.[108] That is: I knew not whence. Although, as we have said, the soul in this state of knowledge believes itself to be doing nothing, and to be entirely unoccupied, because it is working neither with the senses nor with the faculties, it should realize that it is not wasting time. For, although the harmony of the faculties of the soul may cease, its intelligence is as we have said. For this cause the Bride, who was wise, answered this question herself in the Songs, saying: Ego dormio et cor meum vigilat.[109] As though she were to say: Although I sleep with respect to my natural self, ceasing to labour, my heart waketh, being supernaturally lifted up in supernatural knowledge.[110]

12. But, it must be realized, we are not to suppose that this knowledge necessarily causes this forgetfulness when the soul is in the state that we are here describing: this occurs only when God suspends in the soul the exercise of all its faculties, both natural and spiritual, which happens very seldom, for this knowledge does not always fill the soul entirely. It is sufficient for the purpose, in the case which we are treating, that the understanding should be withdrawn from all particular knowledge, whether temporal or spiritual, and that the will should not desire to think with respect to either, as we have said, for this is a sign that the soul is occupied. And it must be taken as an indication that this is so when this knowledge is applied and communicated to the understanding only, which sometimes happens when the soul is unable to observe it. For, when it is communicated to the will also, which happens almost invariably, the soul does not cease to understand in the very least degree, if it will reflect hereon, that it is employed and occupied in this knowledge, inasmuch as it is conscious of a sweetness of love therein, without particular knowledge or understanding of that which it loves. It is for this reason that this knowledge is described as general and loving; for, just as it is so in the understanding, being communicated to it obscurely, even so is it in the will, sweetness and love being communicated to it confusedly, so that it cannot have a distinct knowledge of the object of its love.

13. Let this suffice now to explain how meet it is that the soul should be occupied in this knowledge, so that it may turn aside from the way of spiritual meditation, and be sure that, although it seem to be doing nothing, it is well occupied, if it discern within itself these signs. It will also be realized, from the comparison which we have made, that if this light presents itself to the understanding in a more comprehensible and palpable manner, as the sun's ray presents itself to the eye when it is full of particles, the soul must not for that reason consider it purer, brighter and more sublime. It is clear that, as Aristotle and the theologians say, the higher and more sublime is the Divine light, the darker is it to our understanding.

14. Of this Divine knowledge there is much to say, concerning both itself and the effects which it produces upon contemplatives. All this we reserve for its proper place,[111] for, although we have spoken of it here, there would be no reason for having done so at such length, save our desire not to leave this doctrine rather more confused than it is already, for I confess it is certainly very much so. Not only is it a matter which is seldom treated in this way, either verbally or in writing, being in itself so extraordinary and obscure, but my rude style and lack of knowledge make it more so. Further, since I have misgivings as to my ability to explain it, I believe I often write at too great length and go beyond the limits which are necessary for that part of the doctrine which I am treating. Herein I confess that I sometimes err purposely; for that which is not explicable by one kind of reasoning will perhaps be better understood by another, or by others yet; and I believe, too, that in this way I am shedding more light upon that which is to be said hereafter.

15. Wherefore it seems well to me also, before completing this part of my treatise, to set down a reply to one question which may arise with respect to the continuance of this knowledge, and this shall be briefly treated in the chapter following.

CHAPTER XV

Wherein is explained how it is sometimes well for progressives who are beginning to enter upon this general knowledge of contemplation to make use of natural reasoning and the work of the natural faculties.

WITH regard to that which has been said, there might be raised one question -- if progressives (that is, those whom God is beginning to bring into this supernatural knowledge of contemplation whereof we have spoken) must never again, because of this that they are beginning to experience, return to the way of meditation and reasoning and natural forms. To this the answer is that it is not to be understood that such as are beginning to experience this loving knowledge must, as a general rule, never again try to return to meditation; for, when they are first making progress in proficiency, the habit of contemplation is not yet so perfect that they can give themselves to the act thereof whensoever they wish, nor, in the same way, have they reached a point so far beyond meditation that they cannot occasionally meditate and reason in a natural way, as they were wont, using the figures and the steps that they were wont to use, and finding something new in them. Rather, in these early stages, when, by means of the indications already given, they are able to see that the soul is not occupied in that repose and knowledge, they will need to make use of meditation until by means of it they come to acquire in some degree of perfection the habit which we have described. This will happen when, as soon as they seek to meditate, they experience this knowledge and peace, and find themselves unable to meditate and no longer desirous of doing so, as we have said. For until they reach this stage, which is that of the proficient in this exercise, they use sometimes the one and sometimes the other, at different times.

2. The soul, then, will frequently find itself in this loving or peaceful state of waiting upon God[112] without in any way exercising its faculties -- that is, with respect to particular acts -- and without working actively at all, but only receiving. In order to reach this state, it will frequently need to make use of meditation, quietly and in moderation; but, when once the soul is brought into this other state, it acts not at all with its faculties, as we have already said. It would be truer to say that understanding and sweetness work in it and are wrought within it, than that the soul itself works at all, save only by waiting upon God and by loving Him without desiring to feel or to see anything. Then God communicates Himself to it passively, even as to one who has his eyes open, so that light is communicated to him passively, without his doing more than keep them open. And this reception of light which is infused supernaturally is passive understanding. We say that the soul works not at all, not because it understands not, but because it understands things without taxing its own industry and receives only that which is given to it, as comes to pass in the illuminations and enlightenments or inspirations of God.

3. Although in this condition the will freely receives this general and confused knowledge of God, it is needful, in order that it may receive this Divine light more simply and abundantly, only that it should not try to interpose other lights which are more palpable, whether forms or ideas or figures having to do with any kind of meditation; for none of these things is similar to that pure and serene light. So that if at this time the will desires to understand and consider particular things, however spiritual they be, this would obstruct the pure and simple general light of the spirit, by setting those clouds in the way; even as a man might set something before his eyes which impeded his vision and kept from him both the light and the sight of things in front of him.

4. Hence it clearly follows that, when the soul has completely purified and voided itself of all forms and images that can be apprehended, it will remain in this pure and simple light, being transformed therein into a state of perfection. For, though this light never fails in the soul, it is not infused into it because of the creature forms and veils wherewith the soul is veiled and embarrassed; but, if these impediments and these veils were wholly removed (as will be said hereafter), the soul would then find itself in a condition of pure detachment and poverty of spirit, and, being simple and pure, would be transformed into simple and pure Wisdom, which is the Son of God. For the enamoured soul finds that that which is natural has failed it, and it is then imbued with that which is Divine, both naturally and supernaturally, so that there may be no vacuum in its nature.

5. When the spiritual person cannot meditate, let him learn to be still in God, fixing his loving attention upon Him, in the calm of his understanding, although he may think himself to be doing nothing. For thus, little by little and very quickly, Divine calm and peace will be infused into his soul, together with a wondrous and sublime knowledge of God, enfolded in Divine love. And let him not meddle with forms, meditations and imaginings, or with any kind of reasoning, lest his soul be disturbed, and brought out of its contentment and peace, which can only result in its experiencing distaste and repugnance. And if, as we have said, such a person has scruples that he is doing nothing, let him note that he is doing no small thing by pacifying the soul and bringing it into calm and peace, unaccompanied by any act or desire, for it is this that Our Lord asks of us, through David, saying: Vacate, et videte quoniam ego sum Deus.[113] As though he had said: Learn to be empty of all things (that is to say, inwardly and outwardly) and you will see that I am God.

Table of Contents

CHAPTER XVI

Which treats of the imaginary apprehensions that are supernaturally represented in the fancy. Describing how they cannot serve the soul as a proximate means to union with God.

NOW that we have treated of the apprehensions which the soul can receive within itself by natural means, and whereon the fancy and the imagination can work by means of reflection, it will be suitable to treat here of the supernatural apprehensions, which are called imaginary visions, which likewise belong to these senses, since they come within the category of images, forms and figures, exactly as do the natural apprehensions.

2. It must be understood that beneath this term 'imaginary vision' we purpose to include all things which can be represented to the imagination supernaturally by means of any image, form, figure and species. For all the apprehensions and species which, through all the five bodily senses, are represented to the soul, and dwell within it, after a natural manner, may likewise occur in the soul after a supernatural manner, and be represented to it without any assistance of the outward senses. For this sense of fancy, together with memory, is, as it were, an archive and storehouse of the understanding, wherein are received all forms and images that can be understood; and thus the soul has them within itself as it were in a mirror, having received them by means of the five senses, or, as we say, supernaturally; and thus it presents them to the understanding, whereupon the understanding considers them and judges them. And not only so, but the soul can also prepare and imagine others like to those with which it is acquainted.

3. It must be understood, then, that, even as the five outward senses represent the images and species of their objects to these inward senses, even so, supernaturally, as we say, without using the outward senses, both God and the devil can represent the same images and species, and much more beautiful and perfect ones. Wherefore, beneath these images, God often represents many things to the soul, and teaches it much wisdom; this is continually seen in the Scriptures, as when Isaias saw God in His glory beneath the smoke which covered the Temple, and beneath the seraphim who covered their faces and their feet with wings;[114] and as Jeremias saw the rod watching,[115] and Daniel a multitude of visions,[116] etc. And the devil, too, strives to deceive the soul with his visions, which in appearance are good, as may be seen in the Book of the Kings, when he deceived all the prophets of Achab, presenting to their imaginations the horns wherewith he said the King was to destroy the Assyrians, which was a lie.[117] Even such were the visions of Pilate's wife, warning him not to condemn Christ;[118] and there are many other places where it is seen how, in this mirror of the fancy and the imagination, these imaginary visions come more frequently to proficients than do outward and bodily visions. These, as we say, differ not in their nature (that is, as being images and species) from those which enter by the outward senses; but, with respect to the effect which they produce, and in the degree of their perfection, there is a great difference; for imaginary visions are subtler and produce a deeper impression upon the soul, inasmuch as they are supernatural, and are also more interior than the exterior supernatural visions. Nevertheless, it is true that some of these exterior bodily visions may produce a deeper impression; the communication, after all, is as God wills. We are speaking, however, merely as concerns their nature, and in this respect they are more spiritual.

4. It is to these senses of imagination and fancy that the devil habitually betakes himself with his wiles -- now natural, now supernatural;[119] for they are the door and entrance to the soul, and here, as we have said, the understanding comes to take up or set down its goods, as it were in a harbour or in a store-house where it keeps its provisions. And for this reason it is hither that both God and the devil always come with their jewels of supernatural forms and images, to offer them to the understanding; although God does not make use of this means alone to instruct the soul, but dwells within it in substance, and is able to do this by Himself and by other methods.

5. There is no need for me to stop here in order to give instruction concerning the signs by which it may be known which visions are of God and which not, and which are of one kind and which of another; for this is not my intention, which is only to instruct the understanding herein, that it may not be hindered or impeded as to union with Divine Wisdom by the good visions, neither may be deceived by those which are false.

6. I say, then, that with regard to all these imaginary visions and apprehensions and to all other forms and species whatsoever, which present themselves beneath some particular kind of knowledge or image or form, whether they be false and come from the devil or are recognized as true and coming from God, the understanding must not be embarrassed by them or feed upon them, neither must the soul desire to receive them or to have them, lest it should no longer be detached, free, pure and simple, without any mode or manner, as is required for union.

7. The reason of this is that all these forms which we have already mentioned are always represented, in the apprehension of the soul, as we have said, beneath certain modes and manners which have limitations; and that the Wisdom of God, wherewith the understanding is to be united, has no mode or manner, neither is it contained within any particular or distinct kind of intelligence or limit, because it is wholly pure and simple. And as, in order that these two extremes may be united -- namely, the soul and Divine Wisdom -- it will be necessary for them to attain to agreement, by means of a certain mutual resemblance, hence it follows that the soul must be pure and simple, neither bounded by, nor attached to, any particular kind of intelligence, nor modified by any limitation of form, species and image. As God comes not within any image or form, neither is contained within any particular kind of intelligence, so the soul, in order to reach God,[120] must likewise come within no distinct form or kind of intelligence.

8. And that there is no form or likeness in God is clearly declared by the Holy Spirit in Deuteronomy, where He says: Vocem verborum ejus audistis, et formam penitus non vidistis.[121] Which signifies: Ye heard the voice of His words, and ye saw in God no form whatsoever. But He says that there was darkness there, and clouds and thick darkness, which are the confused and dark knowledge whereof we have spoken, wherein the soul is united with God. And afterwards He says further: Non vidistis aliquam similitudinem in die, qua locutus est vobis Dominus in Horeb de medio ignis. That is: Ye saw no likeness in God upon the day when He spoke to you on Mount Horeb, out of the midst of the fire.[122]

9. And that the soul cannot reach the height of God, even as far as is possible in this life, by means of any form and figure, is declared likewise by the same Holy Spirit in the Book of Numbers, where God reproves Aaron and Miriam, the brother and sister of Moses, because they murmured against him, and, desiring to convey to them the loftiness of the state of union and friendship with Him wherein He had placed him, said: Si quis inter vos fuerit Propheta Domini, in visione apparebo ei, vel per somnium loquar ad illum. At non talis servus meus Moyses, qui in omni domo mea fidelissimus est: ore enim ad os loquor ei, et palem, et non per aenigmata, et figuras Dominum videt.[123] Which signifies: If there be any prophet of the Lord among you, I will appear to him in some vision or form, or I will speak with him in his dreams; but there is none like My servant Moses, who is the most faithful in all My house, and I speak with him mouth to mouth, and he sees not God by comparisons, similitudes and figures. Herein He says clearly that, in this lofty state of union whereof we are speaking, God is not communicated to the soul by means of any disguise of imaginary vision or similitude or form, neither can He be so communicated; but mouth to mouth -- that is, in the naked and pure essence of God, which is the mouth of God in love, with the naked and pure essence of the soul, which is the mouth of the soul in love of God.

10. Wherefore, in order to come to this essential union of love in God, the soul must have a care not to lean upon[124] imaginary visions, nor upon forms or figures or particular objects of the understanding; for these cannot serve it as a proportionate and proximate means to such an end; rather they would disturb it, and for this reason the soul must renounce them and strive not to have them. For if in any circumstances they were to be received and prized, it would be for the sake of profit which true visions bring to the soul and the good effect which they produce upon it. But, for this to happen, it is not necessary to receive them; indeed, for the soul's profit, it is well always to reject them. For these imaginary visions, like the outward bodily visions whereof we have spoken, do the soul good by communicating to it intelligence or love or sweetness; but for this effect to be produced by them in the soul it is not necessary that it should desire to receive them; for, as has also been said above, at this very time when they are present to the imagination, they produce in the soul and infuse into it intelligence and love, or sweetness, or whatever effect God wills them to produce. And not only do they produce this joint effect, but principally, although not simultaneously, they produce their effect in the soul passively, without its being able to hinder this effect, even if it so desired, just as it was also powerless to acquire it, although it had been able previously to prepare itself. For, even as the window is powerless to impede the ray of sunlight which strikes it, but, when it is prepared by being cleansed, receives its light passively without any diligence or labour on its own part, even so the soul, although against its will, cannot fail to receive in itself the influences and communications of those figures, however much it might desire to resist them. For the will that is negatively inclined cannot, if coupled with loving and humble resignation, resist supernatural infusions; only the impurity and imperfections of the soul can resist them even as the stains upon a window impede the brightness of the sunlight.[125]

11. From this it is evident that, when the soul completely detaches itself, in its will and affection, from the apprehensions of the strains of those forms, images and figures wherein are clothed the spiritual communications which we have described, not only is it not deprived of these communications and the blessings which they cause within it, but it is much better prepared to receive them with greater abundance, clearness, liberty of spirit and simplicity, when all these apprehensions are set on one side, for they are, as it were, curtains and veils covering the spiritual thing that is behind them. And thus, if the soul desire to feed upon them, they occupy spirit and sense in such a way that the spirit cannot communicate itself simply and freely; for, while they are still occupied with the outer rind, it is clear that the understanding is not free to receive the substance. Wherefore, if the soul at that time desires to receive these forms and to set store by them, it would be embarrassing itself, and contenting itself with the least important part of them -- namely, all that it can apprehend and know of them, which is the form and image and particular object of the understanding in question. The most important part of them, which is the spiritual part that is infused into the soul, it can neither apprehend nor understand, nor can it even know what it is, or be able to express it, since it is purely spiritual. All that it can know of them, as we say, according to its manner of understanding, is but the least part of what is in them -- namely, the forms perceptible by sense. For this reason I say that what it cannot understand or imagine is communicated to it by these visions, passively, without any effort of its own to understand and without its even knowing how to make such an effort.

12. Wherefore the eyes of the soul must ever be withdrawn from all these apprehensions which it can see and understand distinctly, which are communicated through sense, and do not make for a foundation of faith, or for reliance on faith, and must be set upon that which it sees not, and which belongs not to sense, but to spirit, which can be expressed by no figure of sense; and it is this which leads the soul to union in faith, which is the true medium, as has been said. And thus these visions will profit the soul substantially, in respect of faith, when it is able to renounce the sensible and intelligible part of them, and to make good use of the purpose for which God gives them to the soul, by casting them aside; for, as we said of corporeal visions, God gives them not so that the soul may desire to have them and to set its affection upon them.

13. But there arises here this question: If it be true that God gives the soul supernatural visions, but not so that it may desire to have them or be attached to them or set store by them, why does He give them at all, since by their means the soul may fall into many errors and perils, or at the least may find in them such hindrances to further progress as are here described, especially since God can come to the soul, and communicate to it, spiritually and substantially, that which He communicates to it through sense, by means of the sensible forms and visions aforementioned?

14. We shall answer this question in the following chapter: it involves important teaching, most necessary, as I see it, both to spiritual persons and to those who instruct them. For herein is taught the way and purpose of God with respect to these visions, which many know not, so that they cannot rule themselves or guide themselves to union, neither can they guide others to union, through these visions. For they think that, just because they know them to be true and to come from God, it is well to receive them and to trust them, not realizing that the soul will become attached to them, cling to them and be hindered by them, as it will by things of the world, if it know not how to renounce these as well as those. And thus they think it well to receive one kind of vision and to reject another, causing themselves, and the souls under their care, great labour and peril in discerning between the truth and the falsehood of these visions. But God does not command them to undertake this labour, nor does He desire that sincere and simple souls should be led into this conflict and danger; for they have safe and sound teaching, which is that of the faith, wherein they can go forward.

15. This, however, cannot be unless they close their eyes to all that is of particular and clear intelligence and sense. For, although Saint Peter was quite certain of that vision of glory which he saw in Christ at the Transfiguration, yet, after having described it in his second canonical Epistle, he desired not that it should be taken for an important and sure testimony, but rather directed his hearers to faith, saying: Et habemus firmiorem propheticum sermonem: cui benefacitis attendentes, quasi lucernoe lucenti in caliginoso loco, donec dies elucescat.[126] Which signifies: And we have a surer testimony than this vision of Tabor -- namely, the sayings and words of the prophets who bear testimony to Christ, whereunto ye must indeed cling, as to a candle which gives light in a dark place. If we will think upon this comparison, we shall find therein the teaching which we are now expounding. For, in telling us to look to the faith whereof the prophets spake, as to a candle that shines in a dark place, he is bidding us remain in the darkness, with our eyes closed to all these other lights; and telling us that in this darkness, faith alone, which likewise is dark, will be the light to which we shall cling; for if we desire to cling to these other bright lights -- namely, to distinct objects of the understanding -- we cease to cling to that dark light, which is faith, and we no longer have that light in the dark place whereof Saint Peter speaks. This place, which here signifies the understanding, which is the candlestick wherein this candle of faith is set, must be dark until the day when the clear vision of God dawns upon it in the life to come, or, in this life, until the day of transformation and union with God to which the soul is journeying.

CHAPTER XVII

Wherein is described the purpose and manner of God in His communication of spiritual blessings to the soul by means of the senses. Herein is answered the question which has been referred to.

THERE is much to be said concerning the purpose of God, and concerning the manner wherein He gives these visions in order to raise up the soul from its lowly estate to His Divine union. All spiritual books deal with this and in this treatise of ours the method which we pursue is to explain it; therefore I shall only say in this chapter as much as is necessary to answer our question, which was as follows: Since in these supernatural visions there is so much hindrance and peril to progress, as we have said, why does God, Who is most wise and desires to remove stumbling-blocks and snares from the soul, offer and communicate them to it?

2. In order to answer this, it is well first of all to set down three fundamental points. The first is from Saint Paul ad Romanos, where he says: Quae autem sunt, a Deo ordinatoe sunt.