CONTEMPLATION
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CONTEMPLATION
'uiotists. St. Teresa was suddenly enlightened
1 way of perfection by reading in a book this
hnuM', though it is inaccurate: "In spiritual quiet
no can think of nothing" (Life, eh. xxiii). But
thcrs would not have discerned the true value of the
xjjrcssion. In like manner it was said: "The will
nly is united"; by which was meant that the mind
ids no further reasoning and that thenceforth it
lakes itself forgotten or else that it retains the liberty
[ i>nnlucing additional acts; then it seems as if it
ere not imited. But in future these expressions
lat reijvure long explanations will be avoided.
Sevinth cliaracter. — There are continual fluctua-
ons. Jlystical union does not retain the same de-
ree of intensity for five minutes, but its average in-
■nsity may be the same for a notable length of time.
Eighth charcider. — Mystical union demands much
ss labour than meditation, and the more elevated
le state the less the effort required, in ecstasy there
ing none whatever. St. Teresa compares the soul
lat progresses in these states to a gardener who takes
ss and less trouble to water his garden (Life, ch. xi).
1 the prayer of quiet the labour does not consist in
rocuring the prayer itself; God alone can give that,
ut first in combating distractions; second, in occa-
onally producing additional acts ; third, if the quiet
weak, in sujiprossing the ennui caused by incom-
lete absorption which very often one is disinclined to
- rf('ct by something else.
\inlh character. — Mystical union is accompanied
Y sentiments of love, tranquillity, and pleasure. In
)iritual quiet these sentiments are not always very
•dent although sometimes the reverse is the case and
lere is spiritual jubilation and inebriation.
Tenth character. — Mystical union is accompanied,
J id often in a very visible manner, by an impulse
s iwards the different N-irtues. This fact (which St.
eresa constantly repeats) is the more sensible in pro-
- ' )rti(m as the prayer is more elevated. In private,
r finni leading to pride these graces always produce
■Minulity.
I EUrcnIli character. — Mystical union acts upon the I )dy. This fact is evident in ecstasy (q. v.) and en- f Ts into its definition. First, in this state the senses ■( ive little or no action; second, the members of the i, xly are usually motionless; third, respiration almost 1 :ases ; fourth, vital heat seems to disappear, especially ^om the extremities. In a word, all is as if the soul j, ses in vit:d force and motor activity all that it gains •>, 1 the side of Divine union. The law of continuity ,ji lows us that these phenomena must occur, although tl . a lesser degree, in those states that are inferior to u sta.sy. At what moment do thej' begin? Often ji uring spiritual quiet, and this seems to be the case ii( lainly with persons of weak temperament. Since ^ lis spiritual quiet is somewhat opposed to bodily iii lovements the latter must react reciprocally in order ,|, ) diniini.sh this quiet. Experience confirms this con-
- jCture. If one begins to walk, read, or look to right
itl id left, one feels the Divine action diminishing; .j|ierefore to resume bodily activity is a practical l( leans of ending the mystical union. ,; 7"»r?/7/i character. — Mystical union to some extent ,, inders the production of some interior acts which, in .yi'dinarj' prayer, could be produced at will. This is ,j hat is known as the suspension of the powers of the . )ui. In ecstasy this fact is most evident and is also ,,cpi Mcnced in actual quiet, one of those states in- to ecstasy, being one of the phenomena that ■ i^t occupied mystics and been the cause of the t anxiety to beginners. Those acts which have rmed additional, and which would likewise be iry, are what are hampered by this suspension, It is usually an obstacle to vocal prayers and i'":s reflections.
To sum up: as a general rule, the mystical state has tendency to exclude all that is foreign to it and espe-
cially whatever proceeds from our own assiduity, our
own effort. Sometimes, however, God makes excep-
tions. Concerning suspension there are three rules
of conduct identical with those already given for the
prayer of simplicity (see above). If a director sus-
pects that a person has attained unto the prayer of
quiet he can most frequently decide the case by ques-
tioning him on the twelve characters just enumerated.
The Two Nights of the Soul. — There is an inter- mediate state not yet mentioned, a frequent transition between ordinary prayer and spiritual quiet. St. John of the Cross, who was the first to describe it clearly, called it the night of sense or first night of the soul. If we abide by appearances, that is to say, by what we immediately observe in ourselves, this state is a prayer of simplicity but with characteristics, two especially, which make it a thing apart. It is bitter, and it is almost solely upon God that the simple gaze is incessantly riveted. Five elements are included in this distressing state: there is first, an habitual arid- ity; second, an undeveloped, confused idea of God, recurring with singular persistency and independently of the will; third, the sad and constant need of a closer union with God; fourth, a continual action of God's grace to detach us from all sensible things and impart a distaste for them, whence the name, "night of sense" (the soul may struggle against this action of grace) ; fifth, there is a hidden element which consists in this: God begins to exercise over the soul the action characteristic of the prayer of quiet, but He does it so gently that one may be unconscious of it. Hence it is spiritual quiet in the latent, disguised state, and it is only by verifying the analogy of effects that one comes to know it. St. John of the Cross speaks of the second night of the soul as the night of the mind. It is noth- ing more than the union of the mystical states inferior to spiritual marriage but regarded as including the element of gloom and therefore as producing suffering.
We can now form a compact idea of the develop- ment of mystical union in the soul. It is a tree the seed of which is first concealed in the earth and the roots that are secretly put forth in darkness consti- tute the night of sense. From these a frail stem springs up into the light and this is spiritual quiet. The tree grows and becomes successively full union and ecstasy. Finally, in spiritual marriage it attains the end of its development and then especially it bears flowers and fruit. This harmony existing between the states of mystical union is a fact of noteworthy importance.
Revelations and Visions (of Creatures). — There are three kinds of speech: exterior, which is re- ceived by the ear, and interior, which is subdivided into imaginative and intellectual. The last is a com- munication of thoughts without words.
There are three similar kinds of visions. Many de- tails of these different graces will be found in the works of St. Teresa. What are known as private and particular revelations are those contained neither in the Bible nor in the deposit of Apostolic tradition. The Church does not oblige us to believe in them, but it is prudent not to reject them lightly when they are affirmed by saints. Nevertheless it is certain that many saints were deceived and that their revelations contradict one another. What follows will explain the reason of this. Revelations and visions are sub- ject to many illusions which shall be briefly set forth. First, like Jonas at Ninive, the seer may regard as absolute a prediction that was only conditional, or commit some other error in interpreting it. Second, when the vision represents a scene from the life or Passion of Christ, historic accuracy is often only ap- proximate; otherwise God would lower Himself to the rank of a professor of history and archa-ology. He wishes to sanctify the soul, not to satisfy our curiosity. The seer, however, may believe that the reproduction is exact ; hence the want of agreement between revelar
