Ascent of Mount Carmel/Book 2/Chapter XV

CHAPTER XV

Wherein is explained how it is sometimes well for progressives who are beginning to enter upon this general knowledge of contemplation to make use of natural reasoning and the work of the natural faculties.

regard to that which has been said, there might be raised one question &#8212; 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 without in any way exercising its faculties &#8212; that is, with respect to particular acts &#8212; 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. 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.