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In order to speak properly of this intuition of naked
truths which is conveyed to the understanding, the
writer would need God to take his hand and to guide
his pen; for know, dear reader, that what they are to
the soul cannot be expressed in words. But, since I
speak not of them here of set purpose, but only that
through them I may instruct the soul and lead it to
Divine union, I shall suffer myself to speak of them
here in a brief and modified form, as is sufficient
for the fulfillment of that intention.2. This kind
of vision (or, to speak more properly, of knowledge
of naked truths) is very different from that of which
we have just spoken in the twenty-fourth chapter. For
it is not like seeing bodily things with the
understanding; it consists rather in comprehending
and seeing with the understanding the truths of God,
whether of things that are, that have been or that
will be, which is in close conformity with the spirit
of prophecy, as perchance we shall explain hereafter.
3. Here it is to be observed that this kind of
knowledge is distinguishable according to two
divisions: the one kind comes to the soul with
respect to the Creator; the other with respect to
creatures, as we have said. And, although both kinds
are very delectable to the soul, yet the delight
caused in it by the kind that relates to God is
comparable to nothing whatsoever, and there are no
words or terms wherein it can be described.
This kind of knowledge is of God Himself, and the
delight is in God Himself, whereof David says: 'There
is naught soever like to Him.'[435] For this kind of
knowledge comes to the soul in direct relation to
God, when the soul, after a most lofty manner, has a
perception of some attribute of God -- of His
omnipotence, of His might, of His goodness and
sweetness, etc.; and, whensoever it has such a
perception, that which is perceived cleaves to the
soul.
Inasmuch as this is pure contemplation, the soul
clearly sees that there is no way wherein it can say
aught concerning it, save to speak in certain general
terms, of the abundance of delight and blessing which
it has felt, and this is expressed by souls that
experience it; but not to the end that what the soul
has experienced and perceived may be wholly
apprehended.
4. And thus David, speaking for himself when
something of this kind had happened to him, used only
common and general terms, saying: Judicia Domini vera,
justificata in semetipsa. Desiderabilia super aurum
et lapidem pretiosum multum; et dulciora super mel et
favum.[436] Which signifies: The judgments of God --
that is, the virtues and attributes which we perceive
in God -- are in themselves true, justified, more to
be desired than gold and very much more than precious
stones, and sweeter than the honeycomb and honey.
And concerning Moses we read that, when God gave
him a most lofty manifestation of knowledge from
Himself on an occasion when He passed before him, he
said only that which can be expressed in the common
terms above mentioned. And it was so that, when the
Lord passed before him in that manifestation of
knowledge, Moses quickly prostrated himself upon the
ground, saying: Dominator Domine Deus, misericors et
clemens, patiens, et multae miserationis, ac verax.
Qui custodis misericordiam in millia.[437] Which
signifies: Ruler,[438] Lord, God, merciful and
clement, patient, and of great compassion, and true,
that keepest mercy promised unto thousands.
Here it is seen that Moses could not express that
which he had learned from God in one single
manifestation of knowledge, and therefore he
expressed and gave utterance to it in all these
words. And although at times, when such knowledge is
given to a soul, words are used, the soul is well
aware that it has expressed no part of what it has
felt; for it knows that there is no fit name by which
it can name it. And thus Saint Paul, when he was
granted that lofty knowledge of God, made no attempt
to describe it, saying only that it was not lawful
for man to speak of it.
5. These Divine manifestations of knowledge which
have respect to God never relate to particular
matters, inasmuch as they concern the Chief
Beginning, and therefore can have no particular
reference, unless it be a question of some truth
concerning a thing less than God, which is involved
in the perception of the whole; but these Divine
manifestations themselves -- no, in no way
whatsoever.
And these lofty manifestations of knowledge can
come only to the soul that attains to union with God,
for they are themselves that union; and to receive
them is equivalent to a certain contact with the
Divinity which the soul experiences, and thus it is
God Himself Who is perceived and tasted therein.
And, although He cannot be experienced manifestly
and clearly, as in glory, this touch of knowledge and
delight is nevertheless so sublime and profound that
it penetrates the substance of the soul, and the
devil cannot meddle with it or produce any
manifestation like to it, for there is no such thing,
neither is there aught that compares with it, neither
can he infuse pleasure or delight that is like to it;
for such kinds of knowledge savour of the Divine
Essence and of eternal life, and the devil cannot
counterfeit a thing so lofty.
6. Nevertheless he might make some pretence of
imitating it, by representing to the soul certain
great matters and things which enchant the senses and
can readily be perceived by them, and endeavoring to
persuade the soul that these are God; but he cannot
do this in such wise that they enter into the
substance of the soul and of a sudden renew it and
enkindle it with love, as do the manifestations of
God.
For there are certain kinds of knowledge, and
certain of these touches effected by God in the
substance of the soul, which enrich it after such
wise that not only does one of them suffice to take
from the soul once and for all the whole of the
imperfections that it had itself been unable to throw
off during its whole life, but it leaves the soul
full of virtues and blessings from God.
7. And these touches are so delectable to the
soul, and the delight they produce is so intimate,
that if it received only one of them it would
consider itself well rewarded for all the trials that
it had suffered in this life, even had they been
innumerable; and it is so greatly encouraged and
given such energy to suffer many things for God's
sake that it suffers especially in seeing that it is
not suffering more.
8. The soul cannot attain to these lofty degrees
of knowledge by means of any comparison or
imagination of its own, because they are loftier than
all these; and so God works them in the soul without
making use of its own capacities. Wherefore, at
certain times, when the soul is least thinking of it
and least desiring it, God is wont to give it these
Divine touches, by causing it certain remembrances of
Himself.
And these are sometimes suddenly caused in the
soul by its mere recollection of certain things --
sometimes of very small things. And they are so
readily perceived that at times they cause not only
the soul, but also the body, to tremble. But at other
times they come to pass in the spirit when it is very
tranquil, without any kind of trembling, but with a
sudden sense of delight and spiritual refreshment.
9. At other times, again, they come when the soul
repeats or hears some word, perhaps from Scripture or
possibly from some other source; but they are not
always equally efficacious and sensible, for
oftentimes they are extremely faint; yet, however
faint they may be, one of these recollections and
touches of God is more profitable to the soul than
many other kinds of knowledge or many meditations
upon the creatures and the works of God.
And, since these manifestations of knowledge come
to the soul suddenly, and independently of its own
free will, it must neither desire to have them, nor
desire not to have them; but must merely be humble
and resigned concerning them, and God will perform
His work how and when He wills.
10. And I say not that the soul should behave in
the same negative manner with regard to these
apprehensions as with regard to the rest, for, as we
have said, they are a part of the union towards which
we are leading the soul, to which end we are teaching
it to detach and strip itself of all other
apprehensions.
And the means by which God will do this must be
humility and suffering for love of God with
resignation as regards all reward; for these favours
are not granted to the soul which still cherishes
attachments, inasmuch as they are granted through a
very special love of God toward the soul which loves
Him likewise with great detachment.
It is to this that the Son of God referred, in
Saint John, when He said: Qui autem diligit rag,
diligetur a Patre meo, et ego diligam eum, et
manifestabo ei me ipsum.[439] Which signifies: He
that loves Me shall be loved by My Father, and I will
love him and will manifest Myself to him. Herein are
included the kinds of knowledge and touches to which
we are referring, which God manifests to the soul
that truly loves Him.
11. The second kind of knowledge or vision of
interior truths is very different from this that we
have described, since it is of things lower than God.
And herein is included the perception of the truth of
things in themselves, and that of the events and
happenings which come to pass among men.
And this knowledge is of such a kind that, when
the soul learns these truths, they sink into it,
independently of any suggestion from without, to such
an extent that, although it may be given a different
interpretation of them, it cannot make inward assent
to this, even though it endeavor to do so by putting
forth a great effort; for within the spirit it is
learning otherwise through the spirit that is
teaching it that thing, which is equivalent to seeing
it clearly.
This pertains to the spirit of prophecy and to the
grace which Saint Paul calls the gift of the
discernment of spirits.[440] Yet, although the soul
holds something which it understands to be quite
certain and true, as we have said, and although it
may be unable to cease giving it that passive
interior consent, it must not therefore cease to
believe and to give the consent of reason to that
which its spiritual director tells it and commands
it, even though this may be quite contrary to its own
feelings, so that it may be directed in faith to
Divine union, to which a soul must journey by
believing rather than by understanding.
12. Concerning both these things we have clear
testimonies in Scripture. For, with respect to the
spiritual knowledge of things that may be acquired,
the Wise Man says these words: Ipse dedit mihi horum,
quae sunt, scientiam veram, ut sciam dispositionem
orbis terrarum, et virtutes elementorum, initium et
consummationem temporum, viccissitudinum
permutationes, et consummationes temporum, et morum
mutationes, divisiones temporum, et anni cursus, et
stellarum dispositiones, naturas animalium et iras
bestiarum, vim ventorum, et cogitationes hominum,
differentias virgultorum, et virtutes radicum, et
quaecumque sunt abscondita, et improvisa didici:
omnium enim artifex docuit me sapientia.[441] Which
signifies: God hath given me true knowledge of things
that are: to know the disposition of the round
world[442] and the virtues of the elements; the
beginning, and ending, and midst of the times, the
alterations in the changes and the consummations of
the seasons, and the changes of customs, the
divisions of the seasons, the courses of the year and
the dispositions of the stars; the natures of
animals, and the furies of the beasts, the strength
and virtue of the winds, and the thoughts of men; the
diversities in plants and trees and the virtues of
roots and all things that are hidden, and those that
are not foreseen: all these I learned, for Wisdom,
which is the worker of all things, taught me.
And although this knowledge which the Wise Man
here says that God gave him concerning all things was
infused and general, the passage quoted furnishes
sufficient evidence for all particular kinds of
knowledge which God infuses into souls, by
supernatural means, when He wills. And this not that
He may give them a general habit of knowledge as He
gave to Solomon in the matters aforementioned; but
that He may reveal to them at times certain truths
with respect to any of all these things that the Wise
Man here enumerates.
Although it is true that into many souls Our
Lord infuses habits which relate to many things, yet
these are never of so general a kind as they were in
the case of Solomon. The differences between them are
like to those between the gifts distributed by God
which are enumerated by Saint Paul; among these he
sets wisdom, knowledge, faith, prophecy, discernment
or knowledge of spirits, understanding of tongues,
interpretation of spoken words, etc.[443]
All these kinds of knowledge are infused habits,
which God gives freely to whom He will, whether
naturally or supernaturally; naturally, as to Balaam,
to other idolatrous prophets and to many sybils, to
whom He gave the spirit of prophecy; and
supernaturally, as to the holy prophets and apostles
and other saints.
13. But over and above these habits or graces
freely bestowed,[444] what we say is that persons who
are perfect or are making progress in perfection are
wont very commonly to receive enlightenment and
knowledge of things present or absent; these they
know through their spirit, which is already
enlightened and purged. We can interpret that passage
from the Proverbs in this sense, namely: Quomodo in
aquis resplendent vultus prospicientium sic corda
hominum manifesta sunt proudentibus.[445] Even as
there appear in the waters the faces of those that
look therein, so the hearts of men are manifest to
the prudent.
This is understood of those that have the wisdom
of saints, which the sacred Scripture calls prudence.
And in this way these spirits sometimes learn of
other things also, although not whensoever they will;
for this belongs only to those that have the habit,
and even to these it belongs not always and with
respect to all things, for it depends upon God's will
to help them.
14. But it must be known that those whose spirits
are purged can learn by natural means with great
readiness, and some more readily than others, that
which is in the inward spirit or heart, and the
inclinations and talents of men, and this by outward
indications, albeit very slight ones, as words,
movements and other signs.
For, even as the devil can do this, since he
is spirit, even so likewise can the spiritual man,
according to the words of the Apostle, who says:
Spiritualis autem judicat omnia.[446] 'He that is
spiritual judgeth all things.' And again he says:
Spiritus enim omnia scrutatur, etiam profunda
Dei.[447] 'The spirit searcheth all things, yea, the
deep things of God.'
Wherefore, although spiritual persons cannot by
nature know thoughts, or things that are in the minds
of others,[448] they may well interpret them through
supernatural enlightenment or by signs. And, although
they may often be deceived in their interpretation of
signs, they are more generally correct. Yet we must
trust neither to the one means nor to the other, for
the devil meddles herein greatly, and with much
subtlety, as we shall afterwards say, and thus we
must ever renounce such kinds of knowledge.
15. And that spiritual persons may have knowledge
of the deeds and happenings of men, even though they
be elsewhere, we have witness and example in the
Fourth Book of the Kings, where Giezi, the servant of
our father Eliseus, desired to hide from him the
money which he had received from Naaman the Syrian,
and Eliseus said: Nonne cor meum in praesenti erat,
quando reversus est homo de curru suo in occursum tui?[449]
'Was not my heart perchance present, when Naaman
turned back from his chariot and went to meet thee?
This happens spiritually; the spirit sees it as
though it were happening in its presence. And the
same thing is proved in the same book, where we read
likewise of the same Eliseus, that, knowing all that
the King of Syria did with his princes in his privy
chamber, he told it to the King of Israel, and thus
the counsels of the King of Syria were of no effect;
so much so that, when the King of Syria saw that all
was known, he said to his people: Why do ye not tell
me which of you is betraying me to the King of
Israel? And then one of his servants said: Nequaquam,
Domine mi Rex, sed Eliseus Propheta, qui est in
Israel, indicat Regi Israel omnia verba, quaecumque
locutus fueris in conclavi tuo.[450] 'It is not so,
my lord, O King, but Eliseus, the prophet that is in
Israel, telleth the king of Israel all the words that
thou speakest in thy privy chamber.'
16. Both kinds of this knowledge of things, as
well as other kinds of knowledge, come to pass in the
soul passively, so that for its own part it does
naught. For it will come to pass that, when a person
is inattentive to a matter and it is far from his
mind, there will come to him a vivid understanding of
what he is hearing or reading, and that much more
clearly than could be conveyed by the sound of the
words; and at times, though he understand not the
words, as when they are in Latin and he knows not
that tongue, the knowledge of their meaning comes to
him, despite his not understanding them.
17. With regard to the deceptions which the devil
can bring about, and does bring about, concerning
this kind of knowledge and understanding, there is
much that might be said, for the deceptions which he
effects in this way are very great and very difficult
to unmask. Inasmuch as, through suggestion, he can
represent to the soul many kinds of intellectual
knowledge and implant them so firmly that it appears
impossible that they should not be true, he will
certainly cause the soul to believe innumerable
falsehoods if it be not humble and cautious.
For suggestion has sometimes great power over the
soul, above all when it is to some extent aided by
the weakness of sense, causing the knowledge which it
conveys to sink into the soul with such great power,
persuasiveness and determination that the soul needs
to give itself earnestly to prayer and to exert great
strength if it is to cast it off. For at times the
devil is accustomed to represent to the soul the sins
of others, and evil consciences and evil souls,
falsely but very vividly, and all this he does to
harm the soul, trusting that it may spread abroad his
revelations, and that thus more sins may be
committed, for which reason he fills the soul with
zeal by making it believe that these revelations are
granted it so that it may commend the persons
concerned to God.
Now, though it is true that God sometimes sets
before holy souls the necessities of their neighbours,
so that they may commend them to God or relieve them,
even as we read that He revealed to Jeremias the
weakness of the prophet Baruch, that he might give
him counsel concerning it,[451] yet it is more often
the devil who does this, and speaks falsely about it,
in order to cause infamy, sin and discouragement,
whereof we have very great experience. And at other
times he implants other kinds of knowledge with great
assurance, and persuades the soul to believe them.
18. Such knowledge as this, whether it be of God
or no, can be of very little assistance to the
progress of the soul on its journey to God if the
soul desire it and be attached to it; on the
contrary, if it were not scrupulous in rejecting it,
not only would it be hindered on its road, but it
would even be greatly harmed and led far astray.
For all the perils and inconveniences which, as we
have said, may be involved in the supernatural
apprehensions whereof we have treated up to this
point, may occur here, and more also. I will not,
therefore, treat more fully of this matter here,
since sufficient instruction about it has already
been given in past chapters; I will only say that the
soul must always be very scrupulous in rejecting
these things, and seek to journey to God by the way
of unknowing; and must ever relate its experiences to
its spiritual confessor, and be ever attentive to his
counsel.
Let the confessor guide the soul past this, laying
no stress upon it, for it is of no kind of importance
for the road to union; for when these things are
granted to the soul passively they always leave in it
such effect as God wills shall remain, without
necessity for the soul to exert any diligence in the
matter. And thus it seems to me that there is no
reason to describe here either the effect which is
produced by true knowledge, or that which comes from
false knowledge, for this would be wearisome and
never-ending. For the effects of this knowledge
cannot all be described in a brief instruction, the
knowledge being great and greatly varied, and its
effects being so likewise, since good knowledge
produces good effects, and evil knowledge, evil
effects, etc.
In saying that all should be rejected, we have
said sufficient for the soul not to go astray. |