There is no occasion, however, to accuse the mystics of agnosticism.
Their agnosticism, if we may so speak, is merely verbal. Since Pseudo-Dionysius Areopagitica mystics have been in the habit of designating the profundity of Divine realities by negative terms.
Such efforts most frequently result in the cessation or the abridgement of the vision.
Imaginative apparitions are ordinarily of short duration, either because the human organism is unable to endure for a long time the violence done to it, or imaginative visions soon give place to intellectual visions.
In natural imaginative vision the imagination is stirred to action solely by a natural agent, the will of the subject, an internal or an external force, but in supernatural imaginative vision an agent superior to man acts directly either on the imagination itself or on certain forces calculated to stir the imagination.
The sign that these images come from God lies, apart from their particular vividness, in the lights and graces of sincere sanctity which accompany them, and in the fact that the subject is powerless to define or fix the elements of the vision.
the essence of the soul, certain existence of the state of grace in the subject of another, the intimate nature of God and the Trinity ; when it is prolonged for a considerable time ( St.
Teresa says that it may last for more than a year).
With most mystics we shall consider these terms as synonymous. According to the authorities the first is the usual manner; it corresponds to the invincible belief of the seer, e.g.
16) mystical writers have agreed in dividing visions into corporeal, imaginative, and intellectual.
But the presence of an external figure may be understood in two ways.
The second is realized in the corporeal apparition of the unresurrected dead or of pure spirits.
Imaginative vision Imaginative vision is the sensible representation of an object by the act of imagination alone, without the aid of the visual organ.