Ascent of Mount Carmel

Of the evils which may be caused in the soul by the knowledge of supernatural things, if it reflect upon them. Says how many these evils are.

The spiritual man incurs the risk of five kinds of evil if he pays heed to, and reflects upon, these forms and ideas which are impressed upon him by the things which pass through his mind in a supernatural way.

2. The first is that he is frequently deceived, and mistakes one thing for another. The second is that he is like to fall, and is exposed to the danger of falling, into some form of presumption or vanity. The third is that the devil has many occasions of deceiving him by means of the apprehensions aforementioned. The fourth is that he is hindered as to union in hope with God. The fifth is that, for the most part, he has a low judgment of God.

3. As to the first evil, it is clear that, if the spiritual man pays heed to these forms and notions, and reflects upon them, he must frequently be deceived in his judgment of them; for, as no man can have a complete understanding of the things that pass through his imagination naturally, nor a perfect and certain judgment about them, he will be much less able still to have this with respect to supernatural things, which are above our capacity to understand, and occur but rarely. Wherefore he will often think that what comes but from his fancy pertains to God; and often, too, that what is of God is of the devil, and what is of the devil is of God. And very often there will remain with him deap-seated impressions of forms and ideas concerning the good and evil of others, or of himself, together with other figures which have been presented to him: these he will consider to be most certain and true, when in fact they will not be so, but very great falsehoods. And others will be true, and he will judge them to be false, although this error I consider safer, as it is apt to arise from humility.

4. And, even if he be not deceived as to their truth, he may well be deceived as to their quantity or quality, thinking that little things are great, and great things, little. And with respect to their quality, he may consider what is in his imagination to be this or that, when it is something quite different; he may put, as Isaias says, darkness for light, and light for darkness, or bitter for sweet, and sweet for bitter.⁵⁰⁶ And finally, even though he be correct as to one thing, it will be a marvel if he goes not astray with respect to the next; for, although he may not desire to apply his judgment to the judging of them, yet, if he apply it in paying heed to them, this will be sufficient to make some evil to cling to him as a result of it, at least passively; if not evil of this kind, then of one of the four other kinds of which we shall shortly speak.

5. It behoves the spiritual man, therefore, lest he fall into this evil of being deceived in his judgment, not to desire to apply his judgment in order to know the nature of his own condition or feelings, or the nature of such and such a vision, idea or feeling; neither should he desire to know it or to pay heed to it. This he should only desire in order to speak of it to his spiritual father, and to be taught by him how to void his memory of these apprehensions. For, whatever may be their intrinsic nature, they cannot help him to love God as much as the smallest act of living faith and hope performed in the emptiness and renunciation of all things.

506. Isaias v, 20.