CHAPTER XXXII

Which treats of the apprehensions received by the understanding from interior feelings which come supernaturally to the soul. Describes their cause, and the manner wherein the soul must conduct itself so that they may not obstruct its road to union with God.

It is now time to treat of the fourth and last kind of intellectual apprehension which we said might come to the understanding through the spiritual feelings which are frequently produced supernaturally in the souls of spiritual persons and which we count amongst the distinct apprehensions of the understanding.

2. These distinct spiritual feelings may be of two kinds. The first kind is in the affection of the will. The second, in the substance of the soul. Each of these may be of many kinds. Those of the will, when they are of God, are most sublime; but those that are of the substance of the soul are very high and of great good and profit. As to these, neither the soul nor he that treats with it can know or understand the cause whence they proceed, or what are the acts whereby God may grant it these favours; for they depend not upon any works performed by the soul, nor upon its meditations, although both these things are a good preparation for them: God grants these favours to whom He wills and for what reason He wills.⁴⁷⁵⁴⁷⁵A, B: ‘and how He wills.’ Note that the Saint does not deprecate good works, as did the Illuminists [alumbrados], who bade the perfect soul set them aside for contemplation, even though they were works of obligation. On the contrary, he asserts that good works have a definite, though a preparatory, part to play in the life of a contemplative. For it may come to pass that a person will have performed many good works, yet that He will not give him these touches of His favour; and another will have done far fewer good works, yet He will give him them to a most sublime degree and in great abundance. And thus it is not needful that the soul should be actually employed and occupied in spiritual things (although it is much better that it should be so employed if it is to have these favours) for God to give it these touches in which the soul experiences the said feelings; for in the majority of cases the soul is completely heedless of them. Of these touches, some are distinct and pass quickly away; others are less distinct and last longer.

3. These feelings, inasmuch as they are feelings only, belong not to the understanding but to the will; and thus I refrain, of set purpose, from treating of them here, nor shall I do so until we treat of the night and purgation of the will in its affections: this will be in the third book, which follows this.⁴⁷⁶⁴⁷⁶Alc. alone has: ‘which follows this.’ The Saint does not, in fact, return to this matter, either in the third book or elsewhere. But since frequently, and even in the majority of cases, apprehensions and knowledge and intelligence overflow from them into the understanding, it would be well to make mention of them here, for that reason only. It must be known, then, that from these feelings, both from those of the will and from those which are in the substance of the soul, whether they are caused suddenly by the touches of God, or are durable and successive, an apprehension of knowledge or intelligence frequently overflows, as I say, into the understanding; and this is normally a most sublime perception of God, most delectable to the understanding, to which no name can be given, any more than to the feeling whence it overflows. And these manifestations of knowledge are sometimes of one kind and sometimes of another; sometimes they are clearer and more sublime, according to the nature of the touches which come from God and which produce the feelings whence they proceed, and according also to their individual characteristics.

4. It is unnecessary here to spend a great store of words in cautioning and directing the understanding, through these manifestations of knowledge, in faith, to union with God. For albeit the feelings which we have described are produced passively in the soul, without any effective assistance to that end on its own part, even so likewise is the knowledge of them received passively in the understanding, in a way called by the philosophers ‘passible,’ wherein the understanding plays no part. Wherefore, in order not to go astray on their account nor to impede the profit which comes from them, the understanding must do nothing in connection with these feelings, but must conduct itself passively, and not interfere by applying to them its natural capacity. For, as we have said is the case with successive locutions, the understanding, with its activity, would very easily disturb and ruin the effect of these delicate manifestations of knowledge, which are a delectable supernatural intelligence that human nature cannot attain or apprehend by its own efforts, but only by remaining in a state of receptivity.⁴⁷⁷⁴⁷⁷[Lit., ‘or apprehend by doing, but by receiving.’] And thus the soul must not strive to attain them or desire to receive them, lest the understanding should form other manifestations of its own, or the devil should make his entry with still more that are different from them and false. This he may very well do by means of the feelings aforementioned, or of those which he can himself infuse into the soul that devotes itself to these kinds of knowledge. Let the soul be resigned, humble and passive herein, for, since it receives this knowledge passively from God, He will communicate it whensoever He is pleased, if He sees the soul to be humble and detached. And in this way the soul will do nothing to counteract the help which these kinds of knowledge give it in its progress toward Divine union, which help is great; for these touches are all touches of union, which is wrought passively in the soul.⁴⁷⁸⁴⁷⁸   Some editions here add a long paragraph, which, however, is the work of P. Jerónimo de San José, who was responsible for the edition of 1630. It appears neither in the MSS. nor in e.p. It runs as follows:
   All the instruction which has been given in this book on total abstraction and passive contemplation, wherein, oblivious to all created things and detached from images and figures, we allow ourselves to be guided by God, dwelling with simple regard upon supreme truth, is applicable not only to that act of most perfect contemplation, the lofty and wholly supernatural repose of which is still prevented by the daughters of Jerusalem (namely, good reflections and meditations), if at that time the soul desires them, but also to the whole of the time during which Our Lord communicates the simple, general and loving attentiveness aforementioned, or during which the soul, aided by grace, places itself in that state. For at that time the soul must always strive to keep its understanding in repose, without the interference of other forms, figures or particular kinds of knowledge, save very fleetingly and quite superficially; and it must have a loving sweetness which will enkindle it ever more. But, except at this time, in all its exercises, acts and works, the soul must make use of good meditations and remembrances, so as to experience the greater devotion and profit, most of all with respect to the life, passion and death of Our Lord Jesus Christ, so that its actions, practices and life may be made like to His.

5. What has been said concerning this suffices, for no matter what may happen to the soul with respect to the understanding, cautions and instructions have been given it in the sections already mentioned. And although a case may appear to be different and to be in no way included herein, there is none that cannot be referred to one of these, and thus may be deduced the instruction necessary for it.⁴⁷⁹⁴⁷⁹   Thus Alc. A, B, e.p. read: ‘This suffices to conclude (our treatment of) the supernatural apprehensions of the understanding, so far as concerns the guidance of the understanding, by their means, in faith, to Divine union. And I think that what has been said with regard to this suffices, for, no matter what happens to the soul with respect to the understanding, instructions and cautions concerning it will be found in the sections already mentioned. And, if something should happen, apparently so different that none of them deals with it (although I think there will be nothing relating to the understanding which cannot be referred to one of the four kinds of distinct knowledge), instructions and cautions concerning it can be deduced from what has been said of others similar to it. And with this we will pass to the third book, where, with the Divine favour, we shall treat of the interior spiritual purgation of the will with regard to its interior affections which we here call active night.’
   C, D have: ‘From what has been said may be deduced instructions and cautions for guidance in whatever may happen to the soul with regard to the understanding, even if it seem so different that it includes none of the four distinct kinds, although I think there will be nothing relating to the understanding which cannot be referred to one of them. And so we will pass to the third book.’
   The edition of 1630 follows A, B and e.p., and adds further: ‘I therefore beg the discreet reader to read these things in a benevolent and simple spirit; for, when this spirit is not present, however sublime and perfect be the instruction, it will not yield the profit that it contains, nor will it earn the esteem that it merits. How much truer is this in the present case, since my style is in so many ways deficient!’