John, Ascent Carmel 3 7

CHAPTER VII


Which treats or the second kind or apprehension of the memory -- namely,imaginary apprehensions -- and of supernatural knowledge.

1 ALTHOUGH in writing of natural apprehensions of the first kind we also gaveinstruction concerning the imaginary, which are likewise natural, it waswell to make this division because of the love which the memory always hasfor other forms and kinds of knowledge, which are of supernatural things,such as visions, revelations, locutions and feelings which come in a supernaturalway. When these things have passed through the soul, there is wont to remainimpressed upon it some image, form, figure or idea, whether in the soul orin the memory or fancy, at times very vividly and effectively. Concerningthese images it is also needful to give advice, lest the memory be encumberedwith them and they be a hindrance to its union with God in perfect and purehope.

2. I say that the soul, in order to attain that blessing, must neverreflect upon the clear and distinct objects which may have passed throughits mind by supernatural means, in such a way as to preserve within itselfthe forms and figures and knowledge of those things. For we must ever bearin mind this principle: the greater heed the soul gives to any clear anddistinct apprehensions, whether natural or supernatural, the less capacityand preparation it has for entering into the abyss of faith, wherein areabsorbed all things else. For, as has been said, no supernatural forms orkinds of knowledge which can be apprehended by the memory are God, and, inorder to reach God, the soul must void itself of all that is not God. Thememory must also strip itself of all these forms and kinds of knowledge,that it may unite itself with God in hope. For all possession is contraryto hope, which, as Saint Paul says, belongs to that which is not possessed.(504)Wherefore, the more the memory dispossesses itself, the greater is its hope;and the more it has of hope, the more it has of union with God; for, withrespect to God, the more the soul hopes, the more it attains. And it hopesmost when it is most completely dispossessed; and, when it shall be perfectlydispossessed, it will remain with the perfect possession of God, in Divineunion. But there are many who will not deprive themselves of the sweetnessand delight which memory finds in those forms and notions, wherefore theyattain not to supreme possession and perfect sweetness. For he that renouncesnot all that he possesses cannot be the disciple of Christ.(505)


CHAPTER VIII


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

1 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 bythe things which pass through his mind in a supernatural way.

2. The firstis that he is frequently deceived, and mistakes one thing for another. Thesecond 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 hasmany 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 fifthis that, for the most part, he has a low judgment of God.

3. As to the firstevil, it is clear that, if the spiritual man pays heed to these forms andnotions, and reflects upon them, he must frequently be deceived in his judgmentof them; for, as no man can have a complete understanding of the things thatpass through his imagination naturally, nor a perfect and certain judgmentabout them, he will be much less able still to have this with respect tosupernatural things, which are above our capacity to understand, and occurbut rarely. Wherefore he will often think that what comes but from his fancypertains to God; and often, too, that what is of God is of the devil, andwhat is of the devil is of God. And very often there will remain with himdeap-seated impressions of forms and ideas concerning the good and evil ofothers, or of himself, together with other figures which have been presentedto him: these he will consider to be most certain and true, when in factthey 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 asto their truth, he may well be deceived as to their quantity or quality,thinking that little things are great, and great things, little. And withrespect to their quality, he may consider what is in his imagination to bethis or that, when it is something quite different; he may put, as Isaiassays, darkness for light, and light for darkness, or bitter for sweet, andsweet 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 makesome evil to cling to him as a result of it, at least passively; if not evilof this kind, then of one of the four other kinds of which we shall shortlyspeak.

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


CHAPTER IX

Of the second kind of evil, which is the peril of falling into self-esteemand vain presumption.

1 THE supernatural apprehensions of the memory already described are also afrequent occasion to spiritual persons of falling into some kind of presumptionor vanity, if they give heed to them and set store by them. For, even ashe who knows nothing of them is quite free from falling into this vice, sincehe sees in himself no occasion of presumption, even so, in contrary wise,he that has experience of them has close at hand an occasion for thinkinghimself to be something, since he possesses these supernatural communications.For, although it is true that he may attribute them to God, hold himselfto be unworthy of them, and give God the thanks, yet nevertheless there iswont to remain in his spirit a certain secret satisfaction, and a self-esteemand a sense of their value, from which, without his knowledge, there willcome to him great spiritual pride.

2. This may be observed very clearly bysuch as will consider the dislike and aversion caused them by any who donot praise their spirituality, or esteem the experiences which they enjoy,and the mortification which they suffer when they think or are told thatothers have just those same experiences, or even superior ones. All thisarises from secret self-esteem and pride, and they can never quite realizethat they are steeped in pride up to their very eyes. For they think thata certain degree of recognition of their own wretchedness suffices, and,although they have this, they are full of secret self-esteem and self-satisfaction, taking more delight in their own spirituality and spiritualgifts than in those of others. They are like the Pharisee who gave thanksto God that he was not as other men, and that he practised such and suchvirtues, whereat he was satisfied with himself and presumed thereon.(507)Such men, although they may not use the Pharisee's actual words, habituallyresemble him in spirit. And some of them even become so proud that they areworse than the devil. For, observing in themselves, as they imagine, certainapprehensions and feelings concerning God which are devout and sweet, theybecome self-satisfied to such an extent that they believe themselves to bevery near God; and those that are not like themselves they consider verylow and despise them after the manner of the Pharisee.

3. In order to flee from this pestilent evil, abhorrent in the eyes of God, they must considertwo things. First, that virtue consists not in apprehensions and feelingsconcerning God, howsoever sublime they be, nor in anything of this kind thata man can feel within himself; but, on the contrary, in that which has nothingto do with feeling -- namely, a great humility and contempt of oneself andof all that pertains to oneself, firmly rooted in the soul and keenly feltby it; and likewise in being glad that others feel in this very way concerningoneself and in not wishing to be of any account in the esteem(508) of others.

4. Secondly, it must be noted that all visions, revelations and feelingscoming from Heaven, and any thoughts that may proceed from these, are ofless worth than the least act of humility. And humility is one of the effectsof charity, which esteems not its own things nor strives to attain them;nor thinks evil, save of itself; nor thinks any good thing of itself, butonly of others. It is well, therefore, that these supernatural apprehensionsshould not attract men's eyes, but that they should strive to forget themin order that they may be free.


CHAPTER X


Of the third evil that may come to the soul from the devil, through the imaginaryapprehensions of the memory.

1 FROM all that has been said above it may be clearly understood and inferredhow great is the evil that may come to the soul from the devil by way ofthese supernatural apprehensions. For not only can he represent to the memoryand the fancy many false forms and ideas, which seem true and good, impressingthem on spirit and sense with great effectiveness and certifying them tobe true by means of suggestion (so that it appears to the soul that it cannotbe otherwise, but that everything is even as he represents it; for, as hetransfigures himself into an angel of light, he appears as light to the soul);but he may also tempt the soul in many ways with respect to true knowledge,which is of God, moving its desires and affections, whether spiritual orsensual, in unruly fashion with respect to these; for, if the soul takespleasure in such apprehensions, it is very easy for the devil to cause itsdesires and affections to grow within it, and to make it fall into spiritualgluttony and other evils.

2. And, in order the better to do this, he is wontto suggest and give pleasure, sweetness and delight to the senses with respectto these same things of God, so that the soul is corrupted and bewildered(509)by that sweetness, and is thus blinded with that pleasure and sets its eyeson pleasure rather than on love (or, at least, very much more than upon love),and gives more heed to the apprehensions than to the detachment and emptinesswhich are found in faith and hope and love of God. And from this he may goon gradually to deceive the soul and cause it to believe his falsehoods withgreat facility. For to the soul that is blind falsehood no longer appearsto be falsehood, nor does evil appear to be evil, etc.; for darkness appearsto be light, and light, darkness; and hence that soul comes to commit a thousandfoolish errors, whether with respect to natural things, or to moral things,or to spiritual things; so that that which was wine to it becomes vinegar.All this happens to the soul because it began not, first of all, by denyingitself the pleasure of those supernatural things. At first this is a smallmatter, and not very harmful, and the soul has therefore no misgivings, andallows it to continue, and it grows, like the grain of mustard seed, intoa tall tree. For a small error at the beginning, as they say, becomes a greaterror in the end.

3. Wherefore, in order to flee from this great evil, whichcomes from the devil, the soul must not desire to have any pleasure in suchthings, because such pleasure will most surely lead it to become blind andto fall. For of their own nature, and without the help of the devil, pleasureand delight and sweetness blinds the soul. And this was the meaning of Davidwhen he said: 'Perhaps darkness shall blind me in my delights and I shallhave the night for my light.'(510)


CHAPTER XI


Of the fourth evil that comes to the soul from the distinct supernaturalapprehensions of the memory, which is the hindrance that it interposes tounion.

1 CONCERNING this fourth evil there is not much to be said, since it has alreadybeen treated again and again in this third book, wherein we have proved how,in order that the soul may come to union with God in hope, it must renounceevery possession of the memory; for, in order that its hope in God may beperfect, it must have naught in the memory that is not God. And, as we havelikewise said, no form or figure or image or other kind of knowledge thatmay come to the memory can be God, neither can be like Him, whether it beof heaven or of earth, natural or supernatural, even as David teaches, whenhe says: 'Lord, among the gods there is none like unto Thee.'(511)

2. Wherefore,if the memory desires to pay heed to any of these things, it hinders thesoul from reaching God; first, because it encumbers it, and next because,the more the soul has of possession, the less it has of hope. Wherefore itis needful for the soul to be stripped of the distinct forms and the knowledgeof supernatural things, and to become oblivious to them, so that the memorymay cause no hindrance to its union with God in perfect hope.


CHAPTER XII


Of the fifth evil that may come to the soul in supernatural imaginary formsand apprehensions, which is a low and unseemly judgment or God.

1 NO less serious is the fifth evil that comes to the soul from its desireto retain in the memory and imagination the said forms and images of thingsthat are supernaturally communicated to it, above all if it desires to usethem as a means to Divine union. For it is a very easy thing to judge ofthe Being and greatness of God less worthily and nobly than befits Hisincomprehensible nature; for, although our reason and judgment may form noexpress conception that God is like any one of these things, yet the veryesteeming of these apprehensions, if in fact the soul esteems them, makesand causes it not to esteem God, or not to feel concerning Him, as highlyas faith teaches, since faith tells us that He is incomparable, incomprehensible,and so forth. For, quite apart from the fact that the soul takes from Godall that it gives to the creature, it is natural that its esteem of theseapprehensible things should lead it to make a certain inward comparison betweensuch things and God, which would prevent it from judging and esteeming Godas highly as it ought. For the creatures, whether terrestrial or celestial,and all distinct images and kinds of knowledge, both natural and supernatural,that can be encompassed by the faculties of the soul, however lofty theybe in this life, have no comparison or proportion with the Being of God,since God falls within no genus and no species, whereas the creatures do,or so the theologians tell us. And the soul in this life is not capable ofreceiving in a clear and distinct manner aught save that which falls withingenus and species. For this cause Saint John says that no man hath seen Godat any time.(512) And Isaias says it has not entered into the heart of manwhat God is like.(513) And God said to Moses that he could not see Him whilehe was in this mortal state.(514) Wherefore he that encumbers his memoryand the other faculties of the soul with that which they can comprehend cannotesteem God, neither feel concerning Him, as he ought.

2. Let us make a comparisonon a lower level. It is clear that the more a man fixes his eyes upon theservants of a king, and the more notice he takes of them, the less noticedoes he take of the king himself, and the less does he esteem him; for, althoughthis comparison may not be formally and distinctly present in the understanding,it is inherent in the act, since, the more attention the man gives to theservants, the more he takes from their lord; and he cannot have a very highopinion of the king if the servants appear to him to be of any importancewhile they are in the presence of the king, their lord. Even so does thesoul treat its God when it pays heed to the creatures aforementioned. Thiscomparison, however, is on a very low level, for, as we have said, God isof another being than His creatures in that He is infinitely far from themall. For this reason they must all be banished from sight, and the soul mustwithdraw its gaze from them in all their forms, that it may yet gaze on Godthrough faith and hope.

3. Wherefore those who not only pay heed to the imaginaryapprehensions aforementioned, but suppose God to be like some of them, andthink that by means of them they will be able to attain to union with God,have already gone f ar astray and will ever continue to lose the light offaith in the understanding, through which this faculty is united with God;neither will they grow in the loftiness of hope, by means whereof the memoryis united with God in hope, which must be brought about through disunionfrom all that is of the imagination.


CHAPTER XIII


Of the benefits which the soul receives through banishing from itself theapprehensions of the imagination. This chapter answers a certain objectionand explains a difference which exists between apprehensions that are imaginary,natural and supernatural.

1 THE benefits that come from voiding the imagination of imaginary forms canbe clearly observed in the five evils aforementioned which they inflict uponthe soul, if it desires to retain them, even as we also said of the naturalforms. But, apart from these, there are other benefits for the spirit --namely, those of great rest and quiet. For, setting aside that natural restwhich the soul obtains when it is free from images and forms, it likewisebecomes free from anxiety as to whether they are good or evil, and as tohow it must behave with respect to the one and to the other. Nor has it towaste the labour and time of its spiritual masters by requiring them to decideif these things are good or evil, and if they are of this kind or of another;for the soul has no need to desire to know all this if it pays no heed tothem. The time and energies which it would have wasted in dealing with theseimages and forms can be better employed in another and a more profitableexercise, which is that of the will with respect to God, and in having acare to seek detachment and poverty of spirit and sense, which consists indesiring earnestly to be without any consoling support that can be apprehended,whether interior or exterior. This we practise well when we desire and striveto strip ourselves of these forms, since from this there will proceed noless a benefit than that of approach to God (Who has no image, neither formnor figure), and this will be the greater according as the soul withdrawsitself the more completely from all forms, images and figures of the imagination.

2. But perchance you will say: 'Why do many spiritual persons counsel thesoul to strive to profit by the communications and feelings which come fromGod, and to desire to receive them from Him, that it may have something togive Him; since, if He gives us nothing, we shall give Him nothing likewise?And wherefore does Saint Paul say: 'Quench not the spirit?"(515) And theSpouse to the Bride: "Set Me as a seal upon thy heart and as a seal uponthine arm?"(516) This certainly denotes some kind of apprehension. And, accordingto the instruction given above, not only must all this not be striven after,but, even though God sends it, it must be rejected and cast aside. But surelyit is clear that, since God gives it, He gives it to a good purpose, andit will have a good effect. We must not throw away pearls. And it is evena kind of pride to be unwilling to receive the things of God, as if we coulddo without them and were self-sufficient.'

3. In order to meet this objectionit is necessary to recall what we said in the fifteenth and sixteenthchapters(517) of the second book, where to a great extent the difficultyis solved. For we said there that the good that overflows in the soul fromsupernatural apprehensions, when they come from a good source, is producedpassively in the soul at that very instant when they are represented to thesenses, without the working of any operation of the faculties. Whereforeit is unnecessary for the will to perform the act of receiving them; for,as we have also said, if at that time the soul should try to labour withits faculties, the effect of its own base and natural operation would beto hinder the supernatural graces(518) which God is even then working init rather than that, through these apprehensions, God should cause it toderive any benefit from its active labour. Nay, rather, as the spiritualitycoming from those imaginary apprehensions is given passively to the soul,even so must the soul conduct itself passively with respect to them, settingno store by its inward or outward actions. To do this is to preserve thefeelings that have their source in God, for in this way they are not lostthrough the soul's base manner of working. And this is not quenching thespirit; for the spirit would be quenched by the soul if it desired to behavein any other manner than that whereby God is leading it. And this it wouldbe doing if, when God had given it spiritual graces(519) passively, as Hedoes in these apprehensions, it should then desire to exert itself activelywith respect to them, by labouring with its understanding or by seeking tofind something in them. And this is clear because, if the soul desires tolabour at that time with its own exertions, its work cannot be more thannatural, for of itself it is capable of no more; for supernaturally it neithermoves itself nor can move itself -- it is God that moves it and brings itto this state. And thus, if the soul at that time desires to labour withits own exertions (as far as lies in its power), its active working willhinder the passive work that God is communicating to it, which is spirit.(520)It will be setting itself to its own work, which is of another and an inferiorkind than that which God communicates to it; for the work of God is passiveand supernatural, and that of the soul is active and natural; and in thisway the soul would therefore be quenching the spirit.

4. That this activity of the soul is an inferior one is also clear from the fact that the facultiesof the soul cannot, of their own power, reflect and act, save upon some form,figure and image, and this is the rind and accident of the substance andspirit which lie beneath this rind and accident. This substance and spiritunite not with the faculties of the soul in true understanding and love,save when at last the operation of the faculties ceases. For the aim andend of this operation is only that the substance which can be understoodand loved and which lies beneath these forms may come to be received in thesoul. The difference, therefore, between active and passive operation, andthe superiority of the latter, corresponds to the difference between thatwhich is being done and that which is done already, or between that whicha man tries to attain and effect and that which is already effected. Henceit may likewise be inferred that, if the soul should desire to employ itsfaculties actively on these supernatural apprehensions, wherein God, as wehave said, bestows the spirit of them passively, it would be doing nothingless than abandoning what it had already done, in order to do it again, neitherwould it enjoy what it had done, nor could it produce any other result bythese actions of its own, save that of impeding what had been done already.For, as we say, the faculties cannot of their own power attain to thespirituality which God bestows upon the soul without any operation of theirown. And thus the soul would be directly quenching the spirituality(521)which God infuses through these imaginary apprehensions aforementioned ifit were to set any store by them; wherefore it must set them aside, and takeup a passive and negative attitude with regard to them. For at that timeGod is moving the soul to things which are above its own power and knowledge.For this cause the Prophet said: 'I will stand upon my watch and set my stepupon my tower, and I will watch to see that which will be said to me.'(522)This is as though he were to say: I will stand on guard over my facultiesand I will take no step forward as to my actions, and thus I shall be ableto contemplate that which will be said to me -- that is, I shall understandand enjoy that which will be communicated to me supernaturally.

5. And the passage which has been quoted concerning the Spouse is to be understood asreferring to the love that He entreats of the Bride, the office of whichlove between two lovers is to make one like to the other in the most vitalpart of them. Wherefore He tells her to set Him as a seal upon her heart,(523)where all the arrows strike that leave the quiver of love, which arrows arethe actions and motives of love. So they will all strike Him Who is thereas a mark for them; and thus all will be for Him, so that the soul will becomelike Him through the actions and motions of love, until it be transformedin Him. Likewise he bids her set Him as a seal upon her arm, because thearm performs(524) the exercise of love, for by the arm the Beloved is sustainedand comforted.

6. Therefore all that the soul has to endeavour to do withrespect to all the apprehensions which come to it from above, whether imaginaryor of any other kind -- it matters not if they be visions, locutions, feelingsor revelations -- is to make no account of the letter or the rind (that is,of what is signified or represented or given to be understood), but to payheed only to the possession of the love of God which they cause interiorlywithin the soul. And in this case the soul will make account, not of feelingsof sweetness or delight, nor of figures, but of the feelings of love whichthey cause it. And with this sole end in view it may at times recall thatimage and apprehension caused it by love, in order to set the spirit on itscourse of love. For, though the effect of that apprehension be not so greatafterwards, when it is recalled, as it was on the first occasion when itwas communicated, yet, when it is recalled, love is renewed, and the mindis lifted up to God, especially when the recollection is of certain figures,images or feelings which are supernatural, and are wont to be sealed andimprinted upon the soul in such a way that they continue for a long time-- some of them, indeed, never leave the soul. And those that are thus sealedupon the soul produce in it Divine effects of love, sweetness, light andso forth, on almost every occasion when the soul returns to them, sometimesmore so and sometimes less; for it was to this end that they were impressedupon it. And thus this is a great favour for the soul on which God bestowsit, for it is as though it had within itself a mine of blessings.

7. The figures which produce effects such as these are deeply implanted in the soul,and are not like other images and forms that are retained in the fancy. Andthus the soul has no need to have recourse to this faculty when it desiresto recall them, for it sees that it has them within itself, and that theyare as an image seen in the mirror. When it comes to pass that any soul hassuch figures formally within itself, it will then do well to recall themto the effect of love to which I have referred, for they will be no hindranceto the union of love in faith, since the soul will not desire to be absorbedin the figure, but only to profit by the love; it will immediately set asidethe figure, which thus will rather be a help to it.

8. Only with great difficulty can it be known when these images are imprinted upon the soul, and when uponthe fancy. For those which touch the fancy are as apt to occur very frequentlyas are the others; for certain persons are accustomed habitually to haveimaginary visions in their imagination and fancy, which are presented tothem in one form with great frequency; sometimes because the apprehensivepower of the organ concerned is very great, and, however little they reflectupon it, that habitual figure is at once presented to, and outlined upon,their fancy; sometimes because it is the work of the devil; sometimes, again,because it is the work of God; but the visions are not formally imprintedupon the soul. They may be known, however, by their effects. For those thatare natural, or that come from the devil, produce no good effect upon thesoul, however frequently they be recalled, nor work its spiritual renewal,but the contemplation of them simply produces aridity. Those that are good,however, produce some good effect when they are recalled, like that whichwas produced in the soul upon the first occasion. But the formal images whichare imprinted upon the soul almost invariably produce some effect in it,whensoever they are remembered.

9. He that has experienced these will readilydistinguish the one kind from the other, for the great difference betweenthem is very clear to anyone that has experience of them. I will merely saythat those which are formally and durably imprinted upon the soul are ofvery rare occurrence. But, whether they be of this kind or of that, it isgood for the soul to desire to understand nothing, save God alone, throughfaith, in hope. And if anyone makes the objection that to reject these things,if they are good, appears to be pride, I reply that it is not so, but thatit is prudent humility to profit by them in the best way, as has been said,and to be guided by that which is safest.


CHAPTER XIV


Which treats of spiritual knowledge in so far as it may concern the memory.

1 WE classed spiritual forms of knowledge as the third division of theapprehensions of the memory, not because they belong to the bodily senseof the fancy, as do the others, for they have no bodily form and image, butbecause they are likewise apprehensible by spiritual memory and reminiscence.Now, after the soul has had experience of one of these apprehensions, itcan recall it whensoever it will; and this is not by the effigy and imagethat the apprehension has left in the bodily sense, for, since this is ofbodily form, as we say, it has no capacity for spiritual forms; but becauseit recalls it, intellectually and spiritually, by means of that form whichit has left impressed upon the soul, which is likewise a formal or spiritualform or notion or image, whereby it is recalled, or by means of the effectthat it has wrought. It is for this reason that I place these apprehensionsamong those of the memory, although they belong not to the apprehensionsof the fancy.

2. What these kinds of knowledge are, and how the soul is to conduct itself with respect to them in order to attain to union with God,are sufficiently described in the twenty-fourth chapter(525) of the secondbook, where we treated this knowledge as apprehensions of the understanding.Let this be referred to, for we there described how it was of two kinds:either uncreated or of the creatures. I speak now only of things relatingto my present purpose -- namely, how the memory must behave with respectto them in order to attain to union. And I say, as I have just said of formalknowledge in the preceding chapter (for this, being of created things, isof the same kind), that these apprehensions my be recalled when they producegood effects, not that they may be dwelt upon, but that they may quickenthe soul's love and knowledge of God. But, unless the recollection of themproduces good effects, let the memory never give them even passing attention.With regard to uncreated knowledge, I say that the soul should try to recallit as often as possible, for it will produce most beneficial effects. Aswe said above, it produces touches and impressions of union with God, whichis the aim towards which we are directing the soul. And by no form, imageor figure which can be impressed upon the soul does the memory recall these(for these touches and impressions of union with the Creator have no form),but only by the effects which they have produced upon it of light, love,joy and spiritual renewal, and so forth, some of which are wrought anew inthe soul whensoever they are remembered.



John, Ascent Carmel 3 7