23 The fourth reason is because divine locutions differ immensely from others, a single word comprising a depth of meaning which our understanding could not thus quickly condense into one phrase.260260Ibid, ch. xxv. 12 (beginning).
24. Fifthly because, in a manner I cannot explain, these communications, without any further explanations, frequently give us to understand far 184more than is implied by the words themselves. I shall speak farther on of this way of understanding hidden things which is very subtle and a favour for which we should thank God. Some people are exceedingly suspicious about these and other communications of the same kind. I speak particularly of some one261261The whole of this chapter as well as chapter xxv. of the Life prove clearly that the Saint speaks about herself and that she investigated the subject with the greatest care. who experienced them herself, though there may be others who cannot understand them. I know that she has considered the subject very carefully, God having often bestowed this grace on her. Her principal difficulty was to discover whether the locutions were merely fancied. It is easier to know when they come from the devil although being so wily, he can with facility imitate the spirit of light. However, he would do this in a form of words pronounced so distinctly that there would be no more doubt as to their reality than if they came from the spirit of truth, while those coming from the imagination leave us uncertain whether we heard the words or not. But Satan could never counterfeit the effects I spoke of;262262Life, ch. xxv. 15. he leaves neither peace nor light in the soul, only anxiety and confusion. In any case, he can do little or no harm to one who is humble and who, as I advised, does not act on what is heard.
25. If the soul receives favours and caresses from our Lord, let it examine carefully whether it rates itself more highly in consequence; unless self-abasement increases with God’s expressions of love, 185they do not come from the Holy Spirit. Inevitably, when they are divine, the greater the favours, the less the soul esteems itself and the more keenly it remembers its sins.263263Life, ch. xii. 5: ‘The nearer we draw unto God the more this virtue (humility) should grow’; xv. 16; xix. 2; xx. 38. Rel. ii. 15; vii. 17; viii. 7, 9. Way of Perf. ch. xvii. 3. It becomes more oblivious of self-interest: the will and memory grow more fervent in seeking solely God’s honour with no thought of self. It also becomes unceasingly careful not to deviate deliberately from the will of God and feels a keener conviction that instead of meriting such favours, it deserves hell.
26. When these results follow, no graces or gifts received during prayer need alarm the soul which should rather trust in the mercy of God, Who is faithful and will not allow the devil to deceive it; but it is always well to be on one’s guard.
27. Those our Lord does not lead by this path may suppose that the soul can avoid listening to these locutions and that even if they are interior it is at least possible to distract the attention from them so as not to hear them and thus escape danger. This cannot be done: I am not speaking of freaks of fancy which may be prevented by ceasing to desire certain things or by paying no attention to its inventions. This is not feasible when these communications come from the Holy Ghost Who, when He speaks, stops all other thoughts and compels the mind to listen.264264Life, ch. xxv. 21. Mark this: that I believe it would be easier for a person with very keen ears to avoid hearing a loud voice, for he could occupy 186his thoughts and mind in other things. Not so here; the soul can do nothing, nor has it ears to stop, nor power to think of aught but what is said to it. For He Who could stay the sun on its course (at the prayer of Josue,265265Josue x. 12. 13: ‘Tunc locutus est Josue:... sol contra Gabaon ne movearis; steteruntque sol et luna.’ I believe) can so quiet the faculties and the interior of the spirit as to make it perceive that another and a stronger Lord than itself governs this castle; it is thus affected with profound devotion and humility, seeing that it cannot but listen. May the divine Majesty vouchsafe that, forgetting ourselves, our only aim may be to please Him, as I said. Amen. God grant I have succeeded in explaining what I wished and that it may be some guide to those who may experience such favours.
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Source: Interior Castle (CCEL)