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 [Lit., and blossom.‘] 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, [Lit., from the affection and devotion of the sensible spirit.’] 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 [P. Silverio remarks here that] we must understand [as frequently elsewhere] ‘sensibility’ and not sensuality in the grosser sense. 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 [Lit., and sweetnesses in the mouth.’] 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, E.p.: for those of the devil stop at the first movements and cannot move the will.’ This, no doubt, was the Saint’s meaning, for the Church teaches that the devil cannot influence the will directly, though he may do so indirectly, principally through the senses and the imagination. 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. St. John of the Cross means that the soul should not rely upon its own judgment in such matters but upon some discreet and learned director.

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. 2 Corinthians xi, 14. 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 [Lit., making it over.’] E.p. has: ‘setting it and placing it over.’ many things, even as He made the servant who was faithful in small things. [St. Matthew xxv, 21.]

9. In these favours, if the soul be faithful and humble, [Lit., and retired.’] 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, [The phrase is suggestive of St. Teresa, though the Spanish word is not moradas, but mansiones.] 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, [Apocalypse xiii, 1.] 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 [Apocalypse xiii, 7.] 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. [St. Luke xi, 26.]

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.