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THE benefits that come from voiding the imagination of imaginary forms can be clearly observed in the five evils aforementioned which they inflict upon the soul, if it desires to retain them, even as we also said of the natural forms. But, apart from these, there are other benefits for the spirit -- namely, those of great rest and quiet. For, setting aside that natural rest which the soul obtains when it is free from images and forms, it likewise becomes free from anxiety as to whether they are good or evil, and as to how it must behave with respect to the one and to the other. Nor has it to waste the labour and time of its spiritual masters by requiring them to decide if these things are good or evil, and if they are of this kind or of another; for the soul has no need to desire to know all this if it pays no heed to them. The time and energies which it would have wasted in dealing with these images and forms can be better employed in another and a more profitable exercise, which is that of the will with respect to God, and in having a care to seek detachment and poverty of spirit and sense, which consists in desiring earnestly to be without any consoling support that can be apprehended, whether interior or exterior. This we practise well when we desire and strive to strip ourselves of these forms, since from this there will proceed no less a benefit than that of approach to God (Who has no image, neither form nor figure), and this will be the greater according as the soul withdraws itself the more completely from all forms, images and figures of the imagination.
2. But perchance you will say: 'Why do many spiritual persons counsel the soul to strive to profit by the communications and feelings which come from God, and to desire to receive them from Him, that it may have something to give Him; since, if He gives us nothing, we shall give Him nothing likewise? And wherefore does Saint Paul say: 'Quench not the spirit?" And the Spouse to the Bride: "Set Me as a seal upon thy heart and as a seal upon thine arm?" This certainly denotes some kind of apprehension. And, according to the instruction given above, not only must all this not be striven after, but, even though God sends it, it must be rejected and cast aside. But surely it is clear that, since God gives it, He gives it to a good purpose, and it will have a good effect. We must not throw away pearls. And it is even a kind of pride to be unwilling to receive the things of God, as if we could do without them and were self-sufficient.'
3. In order to meet this objection it is necessary to recall what we said in the fifteenth and sixteenth chapters of the second book, where to a great extent the difficulty is solved. For we said there that the good that overflows in the soul from supernatural apprehensions, when they come from a good source, is produced passively in the soul at that very instant when they are represented to the senses, without the working of any operation of the faculties. Wherefore it is unnecessary for the will to perform the act of receiving them; for, as we have also said, if at that time the soul should try to labour with its faculties, the effect of its own base and natural operation would be to hinder the supernatural graces which God is even then working in it rather than that, through these apprehensions, God should cause it to derive any benefit from its active labour. Nay, rather, as the spirituality coming from those imaginary apprehensions is given passively to the soul, even so must the soul conduct itself passively with respect to them, setting no store by its inward or outward actions. To do this is to preserve the feelings that have their source in God, for in this way they are not lost through the soul's base manner of working. And this is not quenching the spirit; for the spirit would be quenched by the soul if it desired to behave in any other manner than that whereby God is leading it. And this it would be doing if, when God had given it spiritual graces passively, as He does in these apprehensions, it should then desire to exert itself actively with respect to them, by labouring with its understanding or by seeking to find something in them. And this is clear because, if the soul desires to labour at that time with its own exertions, its work cannot be more than natural, for of itself it is capable of no more; for supernaturally it neither moves itself nor can move itself -- it is God that moves it and brings it to this state. And thus, if the soul at that time desires to labour with its own exertions (as far as lies in its power), its active working will hinder the passive work that God is communicating to it, which is spirit. It will be setting itself to its own work, which is of another and an inferior kind than that which God communicates to it; for the work of God is passive and supernatural, and that of the soul is active and natural; and in this way the soul would therefore be quenching the spirit.
4. That this activity of the soul is an inferior one is also clear from the fact that the faculties of the soul cannot, of their own power, reflect and act, save upon some form, figure and image, and this is the rind and accident of the substance and spirit which lie beneath this rind and accident. This substance and spirit unite not with the faculties of the soul in true understanding and love, save when at last the operation of the faculties ceases. For the aim and end of this operation is only that the substance which can be understood and loved and which lies beneath these forms may come to be received in the soul. The difference, therefore, between active and passive operation, and the superiority of the latter, corresponds to the difference between that which is being done and that which is done already, or between that which a man tries to attain and effect and that which is already effected. Hence it may likewise be inferred that, if the soul should desire to employ its faculties actively on these supernatural apprehensions, wherein God, as we have said, bestows the spirit of them passively, it would be doing nothing less than abandoning what it had already done, in order to do it again, neither would it enjoy what it had done, nor could it produce any other result by these actions of its own, save that of impeding what had been done already. For, as we say, the faculties cannot of their own power attain to the spirituality which God bestows upon the soul without any operation of their own. And thus the soul would be directly quenching the spirituality which God infuses through these imaginary apprehensions aforementioned if it were to set any store by them; wherefore it must set them aside, and take up a passive and negative attitude with regard to them. For at that time God is moving the soul to things which are above its own power and knowledge. For this cause the Prophet said: 'I will stand upon my watch and set my step upon my tower, and I will watch to see that which will be said to me.' This is as though he were to say: I will stand on guard over my faculties and I will take no step forward as to my actions, and thus I shall be able to contemplate that which will be said to me -- that is, I shall understand and enjoy that which will be communicated to me supernaturally.
5. And the passage which has been quoted concerning the Spouse is to be understood as referring to the love that He entreats of the Bride, the office of which love between two lovers is to make one like to the other in the most vital part of them. Wherefore He tells her to set Him as a seal upon her heart, where all the arrows strike that leave the quiver of love, which arrows are the actions and motives of love. So they will all strike Him Who is there as a mark for them; and thus all will be for Him, so that the soul will become like Him through the actions and motions of love, until it be transformed in Him. Likewise he bids her set Him as a seal upon her arm, because the arm performs the exercise of love, for by the arm the Beloved is sustained and comforted.
6. Therefore all that the soul has to endeavour to do with respect to all the apprehensions which come to it from above, whether imaginary or of any other kind -- it matters not if they be visions, locutions, feelings or revelations -- is to make no account of the letter or the rind (that is, of what is signified or represented or given to be understood), but to pay heed only to the possession of the love of God which they cause interiorly within the soul. And in this case the soul will make account, not of feelings of sweetness or delight, nor of figures, but of the feelings of love which they cause it. And with this sole end in view it may at times recall that image and apprehension caused it by love, in order to set the spirit on its course of love. For, though the effect of that apprehension be not so great afterwards, when it is recalled, as it was on the first occasion when it was communicated, yet, when it is recalled, love is renewed, and the mind is lifted up to God, especially when the recollection is of certain figures, images or feelings which are supernatural, and are wont to be sealed and imprinted upon the soul in such a way that they continue for a long time -- some of them, indeed, never leave the soul. And those that are thus sealed upon the soul produce in it Divine effects of love, sweetness, light and so forth, on almost every occasion when the soul returns to them, sometimes more so and sometimes less; for it was to this end that they were impressed upon it. And thus this is a great favour for the soul on which God bestows it, for it is as though it had within itself a mine of blessings.
7. The figures which produce effects such as these are deeply implanted in the soul, and are not like other images and forms that are retained in the fancy. And thus the soul has no need to have recourse to this faculty when it desires to recall them, for it sees that it has them within itself, and that they are as an image seen in the mirror. When it comes to pass that any soul has such figures formally within itself, it will then do well to recall them to the effect of love to which I have referred, for they will be no hindrance to the union of love in faith, since the soul will not desire to be absorbed in the figure, but only to profit by the love; it will immediately set aside the figure, which thus will rather be a help to it.
8. Only with great difficulty can it be known when these images are imprinted upon the soul, and when upon the fancy. For those which touch the fancy are as apt to occur very frequently as are the others; for certain persons are accustomed habitually to have imaginary visions in their imagination and fancy, which are presented to them in one form with great frequency; sometimes because the apprehensive power of the organ concerned is very great, and, however little they reflect upon it, that habitual figure is at once presented to, and outlined upon, their fancy; sometimes because it is the work of the devil; sometimes, again, because it is the work of God; but the visions are not formally imprinted upon the soul. They may be known, however, by their effects. For those that are natural, or that come from the devil, produce no good effect upon the soul, however frequently they be recalled, nor work its spiritual renewal, but the contemplation of them simply produces aridity. Those that are good, however, produce some good effect when they are recalled, like that which was produced in the soul upon the first occasion. But the formal images which are imprinted upon the soul almost invariably produce some effect in it, whensoever they are remembered.
9. He that has experienced these will readily distinguish the one kind from the other, for the great difference between them is very clear to anyone that has experience of them. I will merely say that those which are formally and durably imprinted upon the soul are of very rare occurrence. But, whether they be of this kind or of that, it is good for the soul to desire to understand nothing, save God alone, through faith, in hope. And if anyone makes the objection that to reject these things, if they are good, appears to be pride, I reply that it is not so, but that it is prudent humility to profit by them in the best way, as has been said, and to be guided by that which is safest.