The Ascent of Mount CarmelChapter XIII. The signs to be observed by the spiritual man that he may know when to withdraw the understanding from imaginary forms and discursive meditations. To avoid confusion in my teaching

I find it necessary in this chapter to explain when the spiritual man should abstain from the meditation which rests on imaginary forms and mental representations, in order that he may abstain from it neither sooner nor later than when the Spirit calls him. For as it is necessary to abstain from it at the proper time, in order to draw near unto God, that we may not be hindered by it; so also must we not cease from it before the time, lest we go backwards: for though all that the powers of the soul may apprehend. cannot be proximate means of union for those who have made some spiritual progress, still they serve, as remote means, to dispose and habituate the minds of beginners to that which is spiritual by means of the senses, and to clear the way of all other low forms and images, temporal, worldly, and natural. With this view I will mention here certain signs and evidences, three in number, by observing which the spiritual man may know whether the time is come for him to cease from meditation or not.

1. i. When he finds he cannot meditate nor exert his imagination, nor derive any satisfaction from it, as he was wont to do—when he finds dryness there, where he was accustomed to fix the senses and draw forth sweetness—then the time is come. But while he finds sweetness, and is able to meditate as usual, let him not cease therefrom, except when his soul is in peace, of which I shall speak when describing the third sign.

2. ii. When he sees that he has no inclination to fix the imagination or the senses on particular objects, exterior or interior. I do not mean when the imagination neither comes nor goes—for it is disorderly even in the most complete self-recollection — but only when the soul derives no pleasure from tying it down deliberately to other matters.

3. iii. The third sign is the most certain of the three, namely, when the soul delights to be alone, waiting lovingly on God, without any particular considerations, in interior peace, quiet, and repose, when the acts and exercises of the understanding, memory, and will, at least discursively—which is the going from one subject to another—have ceased; nothing remaining except that knowledge and attention, general and loving, of which I have spoken, without the particular perception of aught else.

4. The spiritual man must have observed these three signs together, at least, before he can venture with safety to abandon the state of meditation for that of the way of spiritual contemplation. It is not enough for him to observe the first without the second, for it may happen that he cannot meditate on the things of God, as before, because of distractions and the absence of due preparation. He must therefore have regard to the second sign, and see whether he has no inclination or desire to think of other things. For when this inability to fix the imagination and the senses on the things of God proceeds from distraction or lukewarmness, the soul readily inclines to other matters, and these lead it away from God.

5. Neither is it sufficient to have observed the first and second sign if we do not also discern the third. For though we cannot meditate or think on the things of God, and have no pleasure either in dwelling upon anything else; yet this may be the effect of melancholy or some other oppression of the brain or the heart, which is wont to produce a certain suspension of our faculties, so that we think upon nothing, nor desire to do so, nor have any inclination thereto, but rather remain in a kind of soothing astonishment. By way of, defence against this, we must be sure of the third sign, which is a loving knowledge and attention in peace, as I have said. It is, however, true that in the commencement of this state this loving knowledge is, as it were, imperceptible, because it is then wont to be, in the first place, most subtile and delicate, and as it were, unfelt; and because, in the second place, the soul, having been accustomed to meditation, which is more cognisable by sense, does not perceive, and, as it were, does not feel this new condition, not subject to sense, and which is purely spiritual.

6. This is the case especially when, through not understanding his condition, the spiritual man will not allow himself to rest therein, but will strive after that which is cognisable by sense. This striving, notwithstanding the ‘abundance of loving interior peace, robs him of the sense and enjoyment of it. But the more the soul is disposed for this tranquillity, the more will it grow therein continually; and the more conscious it will be of this general loving knowledge of God, which is sweeter to it than all -besides, because it brings with it peace and rest, sweetness and delight without trouble. To make this matter more clear, I shall explain in the following chapter why these three signs are necessary for the direction of the soul.