"For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God?"

Thomas á Kempis

* * *

"It is better to be burdened and in company with the strong than to be unburdened and with the weak. When you are burdened you are close to God, your strength, who abides with the afflicted. When you are relieved of the burden you are close to yourself, your own weakness; for virtue and strength of soul grow and are confirmed in the trials of patience."

St John of the Cross, OCD - Doctor of the Church

* * *

"He who wishes to be perfectly obeyed, should give but few orders."

St Philip Neri

* * *


St John of the Cross (1542-1591)  -   Carmelite and Doctor of the Church


By St John of the Cross, OCD


Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein therefore is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows.


Ch 23. Which begins to treat of the apprehensions of the understanding that come in a purely spiritual way, and describes their nature.

Although the instruction that we have given with respect to the apprehensions of the understanding which come by means of sense is somewhat brief, in comparison with what might be said about them, I have not desired to write of them at greater length; I believe, indeed, that I have already been too lengthy for the fulfillment of my present intention, which is to disencumber the understanding of them and direct the soul into the night of faith.

Wherefore we shall now begin to treat of those other four apprehensions of the understanding, which, as we said in the tenth chapter,[424] are purely spiritual -- namely, visions, revelations, locutions and spiritual feelings. These we call purely spiritual, for they do not (as do those that are corporeal and imaginary) communicate themselves to the understanding by way of the corporeal senses; but, without the intervention of any inward or outward corporeal sense, they present themselves to the understanding, clearly and distinctly, by supernatural means, passively -- that is to say, without the performance of any act or operation on the part of the soul itself, at the least actively.

2. It must be known, then, that, speaking broadly and in general terms, all these four apprehensions may be called visions of the soul; for we term the understanding of the soul also its sight. And since all these apprehensions are intelligible to the understanding, they are described, in a spiritual sense, as 'visible.' And thus the kinds of intelligence that are formed in the understanding may be called intellectual visions.

Now, since all the objects of the other senses, which are all that can be seen, and all that can be heard, and all that can be smelt and tasted and touched, are objects of the understanding in so far as they fall within the limits of truth or falsehood, it follows that, just as to the eyes of the body all that is visible in a bodily way causes bodily vision, even so, to the spiritual eyes of the soul -- namely, the understanding -- all that is intelligible causes spiritual vision; for, as we have said, for the soul to understand is for it to see. And thus, speaking generally, we may call these four apprehensions visions. This cannot be said, however, of the other senses, for no one of them is capable, as such, of receiving the object of another one.

3. But, since these apprehensions present themselves to the soul in the same way as they do to the various senses, it follows that, speaking properly and specifically, we shall describe that which the understanding receives by means of sight (because it can see things spiritually, even as the eyes can see bodily) as a vision; and that which it receives by apprehending and understanding new things (as it were through the hearing, when it hears things that are not heard) we describe as revelation; and that which it receives by means of hearing we call locution; and that which it receives through the other senses, such as the perception of sweet spiritual fragrance, and spiritual taste and of spiritual delight which the soul may joy supernaturally, we call spiritual feelings.

From all these the soul derives spiritual vision or intelligence, without any kind of apprehension concerning form, image or figure of natural fancy or imagination; these things are communicated to the soul directly by supernatural means and a supernatural process.

4. Of these, likewise (even as we said of the other imaginary corporeal apprehensions), it is well that we should here disencumber the understanding, leading and directing it by means of them into the spiritual night of faith, to the Divine and substantial union of God; lest, by letting such things encumber and stultify it, it should be hindered upon the road to solitude and detachment from all things, which is necessary to that end.

For, although these apprehensions are nobler and more profitable and much more certain than those which are corporeal and imaginary, inasmuch as they are interior and purely spiritual, and are those which the devil is least able to counterfeit, since they are communicated to the soul more purely and subtly without any effort of its own or of the imagination, at least actively, yet not only may the understanding be encumbered by them upon this road, but it is possible for it, through its own imprudence, to be sorely deceived.

5. And although, in one sense, we might conclude with these four kinds of apprehension, by treating them all together and giving advice which applies to them all, as we have given concerning all the others -- namely, that they should neither be desired nor aspired to -- yet, since we shall presently throw more light upon the way in which this is to be done, and certain things will be said in connection with them, it will be well to treat of each one of them in particular, and thus we shall now speak of the first apprehensions, which are intellectual or spiritual visions.

424. It is in Chapter x (and not in viii, as is said in A, B and e.p.) that the author treats of these spiritual apprehensions.