Ascent of Mount Carmel

^12. But, it must be realized, we are not to suppose that this knowledge necessarily causes this forgetfulness when the soul is in the state that we are here describing: this occurs only when God suspends in the soul the exercise of all its faculties, both natural and spiritual, which happens very seldom, for this knowledge does not always fill the soul entirely. It is sufficient for the purpose, in the case which we are treating, that the understanding should be withdrawn from all particular knowledge, whether temporal or spiritual, and that the will should not desire to think with respect to either, as we have said, for this is a sign that the soul is occupied. And it must be taken as an indication that this is so when this knowledge is applied and communicated to the understanding only, which sometimes happens when the soul is unable to observe it. For, when it is communicated to the will also, which happens almost invariably, the soul does not cease to understand in the very least degree, if it will reflect hereon, that it is employed and occupied in this knowledge, inasmuch as it is conscious of a sweetness of love therein, without particular knowledge or understanding of that which it loves. It is for this reason that this knowledge is described as general and loving; for, just as it is so in the understanding, being communicated to it obscurely, even so is it in the will, sweetness and love being communicated to it confusedly, so that it cannot have a distinct knowledge of the object of its love.

13. Let this suffice now to explain how meet it is that the soul should be occupied in this knowledge, so that it may turn aside from the way of spiritual meditation, and be sure that, although it seem to be doing nothing, it is well occupied, if it discern within itself these signs. It will also be realized, from the comparison which we have made, that if this light presents itself to the understanding in a more comprehensible and palpable manner, as the sun’s ray presents itself to the eye when it is full of particles, the soul must not for that reason consider it purer, brighter and more sublime. It is clear that, as Aristotle and the theologians say, the higher and more sublime is the Divine light, the darker is it to our understanding.

14. Of this Divine knowledge there is much to say, concerning both itself and the effects which it produces upon contemplatives. All this we reserve for its proper place,³¹⁷ for, although we have spoken of it here, there would be no reason for having done so at such length, save our desire not to leave this doctrine rather more confused than it is already, for I confess it is certainly very much so. Not only is it a matter which is seldom treated in this way, either verbally or in writing, being in itself so extraordinary and obscure, but my rude style and lack of knowledge make it more so. Further, since I have misgivings as to my ability to explain it, I believe I often write at too great length and go beyond the limits which are necessary for that part of the doctrine which I am treating. Herein I confess that I sometimes err purposely; for that which is not explicable by one kind of reasoning will perhaps be better understood by another, or by others yet; and I believe, too, that in this way I am shedding more light upon that which is to be said hereafter.

15. Wherefore it seems well to me also, before completing this part of my treatise, to set down a reply to one question which may arise with respect to the continuance of this knowledge, and this shall be briefly treated in the chapter following.

317. In spite of this promise, the Saint does not return to this subject at such length as his language here would suggest.