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With regard to that which has been said, there might
be raised one question -- if progressives (that is,
those whom God is beginning to bring into this
supernatural knowledge of contemplation whereof we
have spoken) must never again, because of this that
they are beginning to experience, return to the way
of meditation and reasoning and natural forms.
To this the answer is that it is not to be
understood that such as are beginning to experience
this loving knowledge must, as a general rule, never
again try to return to meditation; for, when they are
first making progress in proficiency, the habit of
contemplation is not yet so perfect that they can
give themselves to the act thereof whensoever they
wish, nor, in the same way, have they reached a point
so far beyond meditation that they cannot
occasionally meditate and reason in a natural way, as
they were wont, using the figures and the steps that
they were wont to use, and finding something new in
them.
Rather, in these early stages, when, by means of
the indications already given, they are able to see
that the soul is not occupied in that repose and
knowledge, they will need to make use of meditation
until by means of it they come to acquire in some
degree of perfection the habit which we have
described. This will happen when, as soon as they
seek to meditate, they experience this knowledge and
peace, and find themselves unable to meditate and no
longer desirous of doing so, as we have said. For
until they reach this stage, which is that of the
proficient in this exercise, they use sometimes the
one and sometimes the other, at different times.
2. The soul, then, will frequently find itself in
this loving or peaceful state of waiting upon
God[318] without in any way exercising its faculties
-- that is, with respect to particular acts -- and
without working actively at all, but only receiving.
In order to reach this state, it will frequently need
to make use of meditation, quietly and in moderation;
but, when once the soul is brought into this other
state, it acts not at all with its faculties, as we
have already said.
It would be truer to say that understanding and
sweetness work in it and are wrought within it, than
that the soul itself works at all, save only by
waiting upon God and by loving Him without desiring
to feel or to see anything. Then God communicates
Himself to it passively, even as to one who has his
eyes open, so that light is communicated to him
passively, without his doing more than keep them
open.
And this reception of light which is infused
supernaturally is passive understanding. We say that
the soul works not at all, not because it understands
not, but because it understands things without taxing
its own industry and receives only that which is
given to it, as comes to pass in the illuminations
and enlightenments or inspirations of God.
3. Although in this condition the will freely
receives this general and confused knowledge of God,
it is needful, in order that it may receive this
Divine light more simply and abundantly, only that it
should not try to interpose other lights which are
more palpable, whether forms or ideas or figures
having to do with any kind of meditation; for none of
these things is similar to that pure and serene
light.
So that if at this time the will desires to
understand and consider particular things, however
spiritual they be, this would obstruct the pure and
simple general light of the spirit, by setting those
clouds in the way; even as a man might set something
before his eyes which impeded his vision and kept
from him both the light and the sight of things in
front of him.
4. Hence it clearly follows that, when the soul
has completely purified and voided itself of all
forms and images that can be apprehended, it will
remain in this pure and simple light, being
transformed therein into a state of perfection. For,
though this light never fails in the soul, it is not
infused into it because of the creature forms and
veils wherewith the soul is veiled and embarrassed;
but, if these impediments and these veils were wholly
removed (as will be said hereafter), the soul would
then find itself in a condition of pure detachment
and poverty of spirit, and, being simple and pure,
would be transformed into simple and pure Wisdom,
which is the Son of God. For the enamoured soul finds
that that which is natural has failed it, and it is
then imbued with that which is Divine, both naturally
and supernaturally, so that there may be no vacuum in
its nature.
5. When the spiritual person cannot meditate, let
him learn to be still in God, fixing his loving
attention upon Him, in the calm of his understanding,
although he may think himself to be doing nothing.
For thus, little by little and very quickly, Divine
calm and peace will be infused into his soul,
together with a wondrous and sublime knowledge of
God, enfolded in Divine love.
And let him not meddle with forms, meditations and
imaginings, or with any kind of reasoning, lest his
soul be disturbed, and brought out of its contentment
and peace, which can only result in its experiencing
distaste and repugnance. And if, as we have said,
such a person has scruples that he is doing nothing,
let him note that he is doing no small thing by
pacifying the soul and bringing it into calm and
peace, unaccompanied by any act or desire, for it is
this that Our Lord asks of us, through David, saying:
Vacate, et videte quoniam ego sum Deus.[319] As
though he had said: Learn to be empty of all things
(that is to say, inwardly and outwardly) and you will
see that I am God. |