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... uld ordinarily result from a
determination of the power of choice--if that were not a contradiction.
Better to say, it is a taking of the matter out of the jurisdiction of
choice, by the play blackjack creation of an _idee fixe_ [7] in the subject's mind.
Turning now to "revelation" in the stricter sense of a preternatural
enlightenment of the mind, it might conceivably be either by way of a
real accretion of knowledge--an addition to play blackjack the contents of the mind--or
else by way of manipulating contents already there, as we ourselves do
by reminiscence, by rumination, comparison, analysis, inference.
Thus we
can conceive the mind being consciously controlled in these operations,
as it were, by a foreign will; being reminded of this or that; being
shown new consequences, applications, and relations of truths already
possessed.
When, however, there is a preternatural addition to the sum total of the
mind's knowledge, we can conceive the communication to be effected
through the play blackjack outer senses, as by visions seen (real or symbolic), or
words heard; or through the imagination--pictorial, symbolic, or verbal;
visual or auditory; or, finally, in the very reason and intelligence
itself, whose ideas are embodied in these images and signs, and to whose
apprehension they are all subservient.
Now from all this tedious division and sub-division it may perhaps be
clear in how many different senses the words of such a professed
revelation as Mother Juliana has left on record can be regarded as
preternatural utterances; or rather, in how many different ways she
herself may have considered them such, and wished them so to be
considered.
Indeed, as we shall see, she has done a good deal more to
determine this, in regard to the various parts of her record, than most
have done, and it is for that reason that we have taken the opportunity
to open up the general question.
Such a record might then be, either
wholly or in part:
(a) The work of religious "inspiration" or genius, in the sense
in which rationalists use the word, levelling the idea down to the same
plane as that of artistic inspiration.
(b) Or else it might be "inspired" as mystic philosophy or
ontologism uses the expression, when it ascribes all natural insight to
a more or less directly divine enlightenment.
(c) Or, taking the word more strictly as implying the influence
of a distinct personal agency over the soul of the writer, it might be
that the record simply expresses an attempted interpretation, an
imaginary embodiment, of some blind preternatural stirring of the
writer's affections--analogous to the romances and dreams created in the
imagination at the first awakening of the amatory affections.
(d) Or, the matter being in no way from preternatural sources,
the strong and perhaps irresistible impulse to record and publish it,
might be preternatural.
(e) Or (in addition to or apart from such an impulse), it might
be a record of certain truths already contained implicitly in the
writer's mind, but brought to remembrance or play blackjack into clear recognition, not
by the ordinary free activity of reason, but, ThirdPart1_200 as it were, by an alien
will controlling the mind.
(f) Or, if really new truths or facts are communicated to the mind
from without, this may be effected in various ways: (i) By the way of
verbal "inspiration," as when the very words are received apparently
through the outer senses; or else put together in the imagination.
(ii) Or, the matter is presented pictorially (be it fact or symbol)
to the outer senses or to the imagination; and then described or
"word-painted" according to ThirdPart1_200 the writer's own ability. (iii) Or, the
truth is brought home directly to the intelligence; and gets all its
imaginative and verbal clothing from the recipient.
Many other hypotheses are conceivable, but most will be reducible to one
or other of these. We may perhaps add that, when the revelation is given
for the sake of others, this purpose might be frustrated, were not a
substantial fidelity of expression and utterance also secured. This
would involve, at least, that negative kind of guidance of the tongue or
pen, known technically as "assistance."
Mother Juliana gives us some clue in regard to her own revelations where
she says: [8] "All this blessed showing of our Lord God was showed in
three parts; that is to say, by bodily sight; and by words formed in my
understanding; and by ghostly sight. For the bodily sight, I have said
as I saw, as truly as I can" (that is, the appearances were, she
believed, from God, but the description of them was her own). "And for
the words I have said them right as our Lord showed them to me" (for
here nothing was her own, but bare fidelity of utterance). "And for the
ghostly sight I have said some deal, but I may never full tell it" (that
is to say, no language or imagery of her own can ever adequately express
the spiritual truths revealed to her higher play blackjack reason). As a rule she makes
it quite clear throughout, which of these three kinds of showing is
being described. We have an example of bodily vision when she saw "the
red blood trickling down from under the garland," and in all else that
seemed to happen to the crucifix on which her open eyes were set. And of
all this she says: "I conceived truly and mightily that it was Himself
that showed it me, without any mean between us;" that is, she took it as
a sort of pictorial language uttered directly by Christ, even as if He
had addressed her in speech; she took it not merely as _having_ a
meaning, but as designed and uttered to _convey_ a meaning--for to speak
is more than to let one's mind appear.
Or again, it is by bodily vision
she sees a little hasel-nut in her hand, symbolic of the "naughting of
all that is made." Of words formed in her imagination she tells us, for
example, "Then He (i.e., Christ as seen on the crucifix) without voice
and opening of lips formed in my soul these words: _Herewith is the
fiend overcome_." Of "ghostly sight," or spiritual intuition, we have an
instance when she says: "In the same time that I saw (i.e., visually)
this sight of the Head bleeding, our good Lord showed a ghostly sight of
His homely loving.
I saw that He is to us everything that is comfortable
to our help; He is our clothing, that for love wrappeth us," &c.--where,
in her own words and imagery, she is describing a divine-given insight
into the relation of God and the soul. Or again, when she is shown our
Blessed Lady, it is no pictorial or bodily presentment, "but the virtues
of her blissful soul, her truth, her wisdom, her charity." "And Jesus
... showed me a _ghostly_ sight of her, right as I had seen her before,
little and simple and pleasing to Him above all creatures."
Just as in play blackjack the setting forth of these spiritual apprehensions, the words
and imagery are usually her own, so in the description of bodily vision
she uses her own language and comparisons. For example, the following
realism: "The great drops of blood fell down from under the garland like
pellets, seeming as it had come out of the veins; and in coming out they
were brown red, for the Blood was full thick, and in spreading abroad
they were bright red.... The plenteousness is like to drops of water
that play blackjack fall off the eavings after a great shower of rain.... And for
roundness they were like to the scales of herrings in the spreading of
the forehead," ThirdPart1_200 &c.
These similes, she tells us, "came to my mind in the
time." In other instances, the comparisons and illustrations of what she
saw with her eyes or with her understanding, were suggested to her; so
that she received the expression, as well as the matter expressed, from
without.
But besides the records of the sights, words, and ideas revealed to her,
we have many things already known to her and understood, yet "brought to
her mind," as it were, preternaturally. Also, various paraphrases and
elaborate exegeses of the words spoken to her; a great abundance of
added commentary upon what she saw inwardly or outwardly. Now and then
it is a little difficult to decide whether she is speaking play blackjack for herself,
or as the exponent of what she has received; but, on the whole, she
gives us abundant indications. Perhaps the following passage will
illustrate fairly the diverse elements of play blackjack which the record is woven:
With good cheer our Lord looked into His side and beheld with joy
[_bodily vision_]: and with His sweet looking He led forth the
understanding of His creature, by the same wound, into His side within
[_her imagination is led by gesture from one thought to another_]. [9]
And then He showed a fair and delectable place, and large enough for all
mankind that should be saved, and rest in peace and love [_a conception
of the understanding conveyed through the symbol of the open wound in
the Heart_]. And therewith He brought to my mind His dear worthy Blood
and the precious water which He let pour out for love [_a thought
already contained in the mind, but brought to remembrance by Christ_].
And with His sweet rejoicing Pie showed His blessed Heart cloven in two
[_bodily or imaginative vision_], and with His rejoicing He showed to my
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