These successive words always come when the spirit is recollected and absorbed very attentively in some meditation; and, in its reflections upon that same matter whereon it is thinking, it proceeds from one stage to another, forming words and arguments which are very much to the point, with great facility and distinctiveness, and by means of its reasoning discovers things which it knew not with respect to the subject of its reflections, so that it seems not to be doing this itself, but rather it seems that another person is supplying the reasoning within its mind or answering its questions or teaching it. And in truth it has good cause for thinking this, for the soul itself is reasoning with itself and answering itself as though it were two persons convening together; and in some ways this is really so; for, although it is the spirit itself that works as an instrument, the Holy Spirit oftentimes aids it to produce and form those true reasonings, words and conceptions. And thus it utters them to itself as though to a third person. For, as at that time the understanding is recollected and united with the truth of that whereon it is thinking, and the Divine Spirit is likewise united with it in that truth, as it is always united in all truth, it follows that, when the understanding communicates in this way with the Divine Spirit by means of this truth, it begins to form within itself, successively, those other truths which are connected with that whereon it is thinking, the door being opened to it and illumination being given to it continually by the Holy Spirit Who teaches it. For this is one of the ways wherein the Holy Spirit teaches.

2. And when the understanding is illumined and taught in this way by this master, and comprehends these truths, it begins of its own accord to form the words which relate to the truths that are communicated to it from elsewhere. So that we may say that the voice is the voice of Jacob and the hands are the hand of Esau. Genesis xxvii, 22. And one that is in this condition will be unable to believe that this is so, but will think that the sayings and the words come from a third person. For such a one knows not the facility with which the understanding can form words inwardly, as though they came from a third person, and having reference to conceptions and truths which have in fact been communicated to it by a third person.

3. And although it is true that, in this communication and enlightenment of the understanding, no deception is produced in the soul itself, nevertheless, deception may, and does, frequently occur in the formal words and reasonings which the understanding bases upon it. For, inasmuch as this illumination which it receives is at times very subtle and spiritual, so that the understanding cannot attain to a clear apprehension of it, and it is the understanding that, as we say, forms the reasonings of its own accord, it follows that those which it forms are frequently false, and on other occasions are only apparently true, or are imperfect. For since at the outset the soul began to seize the truth, and then brought into play the skilfulness or the clumsiness of its own weak understanding, its perception of the truth may easily be modified by the instability of its own faculties of comprehension, and act all the time exactly as though a third person were speaking.

4. I knew a person who had these successive locutions: among them were some very true and substantial ones concerning the most holy Sacrament of the Eucharist, but others were sheer heresy. And I am appalled at what happens in these days – namely, when some soul with the very smallest experience [Lit., with four maravedís’ worth of experience.’ The maravedí was a small coin, worth 1/375 of a gold ducat, the unit of coinage at this time in Castile.] of meditation, if it be conscious of certain locutions of this kind in some state of recollection, at once christens them all as coming from God, and assumes that this is the case, saying: God said to me . . ,‘; God answered me . . ,’; whereas it is not so at all, but, as we have said, it is for the most part they who are saying these things to themselves.

5. And, over and above this, the desire which people have for locutions, and the pleasure which comes to their spirits from them, lead them to make answer to themselves and then to think that it is God Who is answering them and speaking to them. They therefore commit great blunders unless they impose a strict restraint upon themselves, and unless their director obliges them to abstain from these kinds of reflection. For they are apt to gain from them mere nonsensical talk and impurity of soul rather than humility and mortification of spirit, if they think, This was indeed a great thing’ and God was speaking’; whereas it will have been little more than nothing, or nothing at all, or less than nothing. For, if humility and charity be not engendered by such experiences, and mortification and holy simplicity and silence, etc., what can be the value of them? I say, then, that these things may hinder the soul greatly in its progress to Divine union because, if it pay heed to them, it is led far astray from the abyss of faith, where the understanding must remain in darkness, and must journey in darkness, by love and in faith, and not by much reasoning.

6. And if you ask me why the understanding must be deprived of these truths, since through them it is illumined by the Spirit of God, and thus they [Lit., and thus it.‘] cannot be evil, I reply that the Holy Spirit illumines the understanding which is recollected, and illumines it according to the manner of its recollection, This profound and important principle, which has often been developed in mystical theology, is well expounded by P. José de Jesús María in a treatise called Reply to a question [Respuesta a una duda]. Here, among other things, he says: As St. Thomas proves (De Veritate, q. 12, a. 6), Divine illumination, like every other spiritual form, is communicated to the soul after the manner of the receiver of it, whether according to sense or according to spirit, to the particular or to the universal. And thus, he that receives it must prepare himself for it to be communicated to him further, whether in small measure (as we say) or according to sense, or in large measure or intellectually.’ and that the understanding cannot find any other and greater recollection than in faith; and thus the Holy Spirit will illumine it in naught more than in faith. For the purer and the more refined in faith is the soul, the more it has of the infused charity of God; and the more charity it has, the more is it illumined and the more gifts of the Holy Spirit are communicated to it, for charity is the cause and the means whereby they are communicated to it. And although it is true that, in this illumination of truths, the Holy Spirit communicates a certain light to the soul, this is nevertheless as different in quality from that which is in faith, wherein is no clear understanding, as is the most precious gold from the basest metal; and, with regard to its quantity, the one is as much greater than the other as the sea is greater than a drop of water. For in the one manner there is communicated to the soul wisdom concerning one or two or three truths, etc., but in the other there is communicated to it all the wisdom of God in general, which is the Son of God, Who communicates Himself to the soul in faith.

7. And if you tell me that this is all good, and that the one impedes not the other, I reply that it impedes it greatly if the soul sets store by it; for to do this is to occupy itself with things which are clear and of little importance, yet which are sufficient to hinder the communication of the abyss of faith, wherein God supernaturally and secretly instructs the soul, and exalts it in virtues and gifts in a way that it knows not. And the profit which these successive communications will bring us cannot come by our deliberately applying the understanding to them, for if we do this they will rather lead us astray, even as Wisdom says to the soul in the Songs: Turn away thine eyes from me, for they make me to fly away.’ [Canticles vi, 4.] That is so say: They make me to fly far away from thee and to set myself higher. We must therefore not apply the understanding to that which is being supernaturally communicated to it, but simply and sincerely apply the will to God with love, for it is through love that these good things are communicated and through love they will be communicated in greater abundance than before. For if the ability of the natural understanding or of other faculties be brought actively to bear upon these things which are communicated supernaturally and passively, its imperfect nature will not reach them, and thus they will perforce be modified according to the capacity of the understanding, and consequently will perforce be changed; and thus the understanding will necessarily go astray and begin to form reasonings within itself, and there will no longer be anything supernatural or any semblance thereof, but all will be merely natural and most erroneous and unworthy.

8. But there are certain types of understanding so quick and subtle that, when they become recollected during some meditation, they invent conceptions, and begin naturally, and with great facility, to form these conceptions into the most lifelike words and arguments, which they think, without any doubt, come from God. Yet all the time they come only from the understanding, which, with its natural illumination, being to some extent freed from the operation of the senses, is able to effect all this, and more, without any supernatural aid. This happens very commonly, and many persons are greatly deceived by it, thinking that they have attained to a high degree of prayer and are receiving communications from God, wherefore they either write this down or cause it to be written. And it turns out to be nothing, and to have the substance of no virtue, and it serves only to encourage them in vanity.

9. Let these persons learn to be intent upon naught, save only upon grounding the will in humble love, working diligently, suffering and thus imitating the Son of God in His life and mortifications, for it is by this road that a man will come to all spiritual good, rather than by much inward reasoning.

10. In this type of locution – namely, in successive interior words – the devil frequently intervenes, especially in the case of such as have some inclination or affection for them. At times when such persons begin to be recollected, the devil is accustomed to offer them ample material for distractions, forming conceptions or words by suggestion in their understanding, and then corrupting [Lit., and then throwing it down.’] and deceiving it most subtly with things that have every appearance of being true. And this is one of the manners wherein he communicates with those who have made some implicit or expressed compact with him; as with certain heretics, especially with certain heresiarchs, whose understanding he fills with most subtle, false and erroneous conceptions and arguments.

11. From what has been said, it is evident that these successive locutions may proceed in the understanding from three causes, namely: from the Divine Spirit, Who moves and illumines the understanding; from the natural illumination of the same understanding; and from the devil, who may speak to the soul by suggestion. To describe now the signs and indications by which a man may know when they proceed from one cause and when from another would be somewhat difficult, as also to give examples and indications. It is quite possible, however, to give some general signs, which are these. When in its words and conceptions the soul finds itself loving God, and at the same time is conscious not only of love but also of humility and reverence, it is a sign that the Holy Spirit is working within it, for, whensoever He grants favours, He grants them with this accompaniment. [Lit., He grants them wrapped up in this.’] When the locutions proceed solely from the vivacity and brilliance of the understanding, it is the understanding that accomplishes everything, without the operation of the virtues (although the will, in the knowledge and illumination of those truths, may love naturally); and, when the meditation is over, the will remains dry, albeit inclined neither to vanity nor to evil, unless the devil should tempt it afresh about this matter. This, however, is not the case when the locutions have been prompted by a good spirit; for then, as a rule, the will is afterwards affectioned to God and inclined to well-doing. At certain times, nevertheless, it will happen that, although the communication has been the work of a good spirit, the will remains in aridity, since God ordains it so for certain causes which are of assistance to the soul. At other times the soul will not be very conscious of the operations or motions of those virtues, yet that which it has experienced will be good. Wherefore I say that the difference between these locutions is sometimes difficult to recognize, by reason of the varied effects which they produce; but these which have now been described are the most common, although sometimes they occur in greater abundance and sometimes in less. But those that come from the devil are sometimes difficult to understand and recognize, for, although it is true that as a rule they leave the will in aridity with respect to love of God, and the mind inclined to vanity, self-esteem or complacency, nevertheless they sometimes inspire the soul with a false humility and a fervent affection of the will rooted in self-love, so that at times a person must be extremely spiritually-minded to recognize it. And this the devil does in order the better to protect himself; for he knows very well how sometimes to produce tears by the feelings which he inspires in a soul, in order that he may continue to implant in it the affections that he desires. But he always strives to move its will so that it may esteem those interior communications, attach great importance to them, and, as a result, give itself up to them and be occupied in that which is not virtue, but is rather the occasion of losing virtue as the soul may have.

12. Let us remember, then, this necessary caution, both as to the one type of locution and as to the other, so that we may not be deceived or hindered by them. Let us treasure none of them, but think only of learning to direct our will determinedly to God, fulfilling His law and His holy counsels perfectly, which is the wisdom of the Saints, and contenting ourselves with knowing the mysteries and truths

with the simplicity and truth wherewith the Church sets them before us. For this is sufficient to enkindle the will greatly, so that we need not pry into other deep and curious things wherein it is a wonder if there is no peril. For with respect to this Saint Paul says: It is not fitting to know more than it behoves us [The verbs used in the Spanish for is fitting’ and behoves’ are the same.] to know. Romans xii, 3. And let this suffice with respect to this matter of successive words.