1. Locutions.2. Sometimes caused by melancholia.3. Caution needed at first.4. Locutions frequently occur during prayer.5. Resist those containing false doctrine.6. First sign of genuine locutions.7. Effect of the words: Be not troubled.' 8. It is I, be not afraid.' 9. Be at Peace.' 10. Second sign.11. Third sign.12. The devil suggests doubts about true locutions.13. Confidence of the soul rewarded.14. Its joy at seeing God's words verified.15. Its zeal for God's honour.16. Locutions coining from the fancy.17. Imaginary answers given to prayer.18. A confessor should be consulted about locutions.19. Interior locutions.20. First sign of genuine interior locutions.21. Second sign.22. Third sign.23. Fourth sign.24. Fifth sign.25. Results of true locutions.26. They should remove alarm.27. Answer to an objection.
1. GOD arouses the soul in another manner which, though in some ways apparently a greater favour than the above mentioned, yet may prove more dangerous, therefore I will give some particulars about it. He does this by means of words addressed to the soul in many different ways; sometimes they appear to come from without; at other times from the inner depths of the soul; or again, from its superior part; while other speeches are so exterior as to be heard by the ears like a real voice.
2. At times, indeed very often, this may be only a fancy; especially with persons of a lively imagination or who are afflicted with melancholy to any marked extent. I think that no attention should be paid to either class of people when they say they see, hear, or learn anything supernaturally. Do not disturb them by saying that it comes from the devil,  but listen to them as if they were sick persons. Let the prioress or confessor to whom they tell their story bid them think no more of it as such matters are not essential in the service of God: the devil has deceived many Christians thus, although perhaps it is not so in their case; therefore they need not trouble themselves about it. Thus we must accomodate ourselves to their humour: if we tell them their fancies proceed from melancholia, there will be no end to the matter, for they will persist in maintaining they have seen and heard these things, for so it seems to them.
3. The truth is, care should be taken to keep such people from too much prayer and to persuade them, as far as possible, to take no notice of their fancies: the devil makes use of these weak souls to injure others, even if they themselves escape unhurt. There is need for caution both with feeble and strong souls at first, until it is certain from what spirit these things proceed. I maintain that, in the beginning, it is always wiser to resist these communications; if they come from God this is the best way to receive more, for they increase when discouraged. At the same time the soul should not be too strictly controlled or disquieted, for it cannot help itself in the matter.
4. To return to discuss the words addressed to the soul: any kind I mentioned may come either from God, the devil, or the imagination. By the help of God I will endeavour to describe the signs distinguishing the one from the other, and when these locutions are dangerous, for they occur to many persons who praise prayer. I do not wish you to think, sisters, that there is any harm either in believing or in disregarding them. When they only console you, or warn you of your faults, it matters not whence they come or whether they are only fancies.
5. I caution you on one point -- although they may come from God, you must not esteem yourself more highly, for He often spoke to the Pharisees  -- all the good consists in profiting by His words. Take no more notice of any speeches you hear which disagree with the Holy Scriptures than if you heard them from Satan himself. Though they may only rise from your vivid imagination, look upon them as a temptation against the faith. Always resist them; then they will leave you, and cease, for they have little strength of their own. 
6. Now let us return to the first point -- whether these communications come from the inferior or the superior part of the soul, or from without, does not affect their originating from God.
7. In my opinion these are the most certain signs of their being divine. The first and truest is the power and authority they carry with them, for these words are operative.  For example: a soul is suffering all the sorrow and disquiet I have described: the mind is darkened and dry; but it is set at peace, freed from all trouble and filled with light merely by hearing the words: Be not troubled.' These deliver it from all its pains, although it felt as though, if the whole world and all its theologians had united in trying to persuade it there was no cause for grief, it could not, in spite of all their efforts, have been delivered from its affliction. 
8. Again, a person is troubled and greatly terrified at being told by her confessor and other people that her soul is under the influence of the evil one: she hears a single sentence which says, It is I, be not afraid,'  and is at once freed from all fears and filled with consolation; indeed, she believes it would be impossible for any one to disturb her confidence. 
9. Again, when exceedingly anxious about important business, not knowing whether or not it will be successful, on hearing words bidding her Be at peace; all will go well,' she feels reassured and free from all care in the matter.  Many other instances of the same sort could be mentioned.
10. The second sign is a great calm and a devout and peaceful recollection which dwell in the soul together with a desire to praise God. They say that communications, at any rate in this mansion, are not uttered direly by God but are transmitted by an angel.  Then, O my God, if a word sent to us by Thee through Thy messenger has such force, what effects wilt Thou not leave in the soul united to Thee in a mutual bond of love? 
11. The third proof is that these words do not pass from the memory but remain there for a very long time; sometimes they are never forgotten. This is not the case with what men may utter, which, however grave and learned they may be, is not thus impressed on our memory. Neither, if they prophesy of things to come, do we believe them as we do these divine locutions which leave us so convinced of their truth that, although their fulfilment sometimes seems utterly impossible and we vacillate and doubt about them, there still remains in the soul a certainty of their verity which cannot be destroyed. Perhaps everything may seem to militate against what was heard and years pass by, yet the spirit never loses its belief that God will make use of means unknown to men for the purpose and that finally what was foretold must surely happen; as indeed it does. 
12. Still, as I said, the soul is troubled at seeing many obstacles in the way of the accomplishment of the prophecy. The words, their effects, and the assurance they carry with them convinced the soul at the moment that they came from God. Afterwards, however, doubts arise as to whether the locutions came from the devil or from the imagination, although while hearing them the person would have died to defend their truth.  But, as I said, these misgivings must be suggested by the evil one to afflict and intimidate her, especially if by carrying out a command thus given great good will result to souls and some work be done conducing notably to the honour and service of God, concerning which great difficulties have to be overcome. In such cases, where will Satan stop short? At least, he weakens faith, and it is a terrible evil to doubt that God has power to work in a way far beyond our understanding.
13. Despite all these difficulties and although the confessors consulted on these matters say the words were but fancies, while events take such an unfavourable turn as to make the realization of these predictions seem impossible, yet there remains so lively a spark of certainty in the mind (I know not whence it comes) that, although all other hopes die out, it cannot, if it would, quench this ardent spark of confidence. At last, as I said, our Lord's words are accomplished, at which the soul is so satisfied and joyful that it can do nothing but praise His Majesty -- more because it sees His words prove true than on account of the thing itself, even though it may be of consequence to the person concerned.
14. I know not why the soul attaches such importance to these communications being verified. I think that if the person herself were detected in telling falsehoods, she would not be so grieved as at these locutions proving untrue -- as if she could do anything in the matter beyond repeating what has been said to her! A certain person was frequently reminded in such a case of the Prophet Jonas, when he found Ninive was not to be destroyed. 
15. In fact, as these words come from the Spirit of God, it is right thus to trust them and to desire that He Who is supreme truth should not be thought a deceiver. Justly, therefore, does their hearer rejoice when, after a thousand delays and enormous difficulties, they are accomplished. Although this success may entail great suffering on herself, she prefers it to the nonfulfilment of what she knows our Lord most certainly foretold. Possibly every one is not so weak as this, if indeed it is a weakness, though I cannot myself condemn it as an evil.
16. If these locutions proceed from the imagination  they show no such signs, bringing neither conviction, peace, nor interior joy with them. But in some cases I have come across, on account of a very weak constitution or vivid imagination or of other causes I do not know, persons while absorbed in the prayer of quiet and in spiritual slumber are so entirely carried out of themselves by their deep state of recollection as to be unconscious of anything external. All their senses being thus dormant, as if asleep -- as indeed, at times they really are -- they thus, in a sort of dream, fancy they are spoken to or see things they imagine come from God, but which leave no more effect than dreams.
17. Again, one who very lovingly asks something of our Lord may fancy that an answer comes from Him.  This often occurs, but I think that no one accustomed to receive divine communications could be deceived on this point by the imagination.
18. The devil's deceptions are more dangerous; but if the foregoing signs are present, we may feel fairly confident that these locutions are from God, though not so certain but that, if they refer to some weighty matter in which we are called upon to act or if they concern a third person, we should consult some confessor who is both learned and a servant of God, before attempting or thinking of acting on them, although we may have heard them repeated several times and are convinced of their truth and divine origin.  His Majesty wishes us to take this course; it is not disobedience to His commands, for He has bidden us hold our confessor as His representative even where there is no doubt that the communications come from Him: thus we shall gain courage if the matter is a very difficult one. Our Lord will reassure our confessor, whom, when He so chooses, He will inspire with faith that these locutions are from the Holy Ghost.  If not, we are freed from all further obligations in the matter. I think it would be very dangerous to act against our confessor's advice and to prefer our own opinions in such a matter. Therefore, sisters, I admonish you in the name of our Lord, never to do anything of the sort.
19. God speaks to the soul in another way by a certain intellectual vision which I think undoubtedly proceeds from Him; it will be described later on.  8 It takes place far within the innermost depths of the soul which appears to hear distinctly in a most mysterious manner, with its spiritual hearing, the words spoken to it by our Lord Himself. The way in which the spirit perceives these words and the results produced by them, convince us that they cannot in any way come from the devil. Their powerful aftereffects force us to admit this and plainly show they do not spring from the imagination.  Careful consideration will assure us of this for the following reasons; --
20. Firstly, the clearness of the language varies in the different kinds of locutions. Those that are divine are so distinct that the hearer remembers if there were a syllable missing, and what words were made use of even though a whole sentence was spoken. But if the speech were only a freak of fancy, it would not be so audible nor would the words be so distinct but would be only half articulated. 
21. The second reason is that often the person was not thinking of what is heard; sometimes the locution even comes unexpectedly during conversation, though at times it refers to some thought that passed quickly through the mind or to a subject it was before engaged upon. Frequently it concerns things of whose existence the hearer knew nothing nor even imagined such events could ever come to pass; therefore it is impossible for the imagination to have framed such speeches and deceived the mind by fancies about what it had never wished, nor sought for, nor even thought about. 
22. The third reason is that in a genuine case the soul seems to listen to the words, whereas when the imagination is at work, little by little it composes what the person wishes to hear. 
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. 
24. Fifthly because, in a manner I cannot explain, these communications, without any further explanations, frequently give us to understand far more 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 one  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;  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, they 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.  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.  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 his 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,  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.
 Life, ch. xxiii. 114.  Antonius a Sp. S. l.c. tr. iii. n. 323. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxvii.  Life, ch. xxv. 13, 18.  Psalm 148:5: Ipse dixit et facta sunt.' Life, ch. xxv. 5. Anton. a Sp. S. l.c. tr. iii. n. 353. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxi. calls these substantial words.'  Life, ch. xxvi. 6; xxx. 17. Rel. i. 26.  St. Luke 24:36.  Life, ch. xxv. 22; xxxiii. 10. Rel. vii. 22. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxi. 1.  Life, ch. xxxv. 7. Rel. ix. 6. St. John of the Cross, Ascent of Mount Carmel, bk. iii. ch. ii. 7.  Rel. v. 14.  Life, ch. xxv. 23-25. See also Schram, Instit. theol. myst. 528 schol.; 529 schol. ii. and iii.; 5 3 I schol. ii.; 5 32 schol. ii. Exterior locutions may proceed direct from God, but generally are due to the ministry of angels; the same holds good with regard to the imaginary ones. Intellectual locutions, in which the words are merely impressed upon the substance of the soul without intervention of the imagination, can only proceed from God, Who alone is able to act upon the substance of the soul. See also Life, ch. xxvii. 7 (end), 8, 9, and 10, and the corresponding chapters in St. John's Ascent of Mount Carmel.  Life, ch. xxv. 3, 10. Rel. ii. 17.  Ibid, ch. xxv. 10.  Jonas iv. 1: 'Et afflictus est Jonas afflictione magna et iratus est; et oravit ad Dominum et dixit: Obsecro, Domine, numquid non hoc est verbum meum cum adhuc essem in terra mea?'  Life, ch. xxv. 4 (end) and 5 (beginning).  Ibid. ch. xxv. 4 (beginning).  Way of Perf. ch. xxxix. 6. Life, ch. xxvi. 4, 5. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxii. 14-18.  Rel. vii. 15.  Infra, ch. viii.  Life, ch. xxvii, 8.  Life, ch. xxv. 6 and 10 (end).  Ibid. ch. xxv. 9, 16.  Ibid. ch. xxv. 4, 6.  Ibid, ch. xxv. 12 (beginning).  The 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.  Life, ch. xxv. 15.  Life, 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.  Life, ch. xxv. 21.  Josue x. 12. 13: Tunc locutus est Josue: . . . sol contra Gabaon ne movearis; steteruntque sol et luna.'
 Antonius a Sp. S. l.c. tr. iii. n. 323. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxvii.
 Life, ch. xxv. 13, 18.
 Psalm 148:5: Ipse dixit et facta sunt.' Life, ch. xxv. 5. Anton. a Sp. S. l.c. tr. iii. n. 353. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxi. calls these substantial words.'
 Life, ch. xxvi. 6; xxx. 17. Rel. i. 26.
 St. Luke 24:36.
 Life, ch. xxv. 22; xxxiii. 10. Rel. vii. 22. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxxi. 1.
 Life, ch. xxxv. 7. Rel. ix. 6. St. John of the Cross, Ascent of Mount Carmel, bk. iii. ch. ii. 7.
 Rel. v. 14.
 Life, ch. xxv. 23-25. See also Schram, Instit. theol. myst. 528 schol.; 529 schol. ii. and iii.; 5 3 I schol. ii.; 5 32 schol. ii. Exterior locutions may proceed direct from God, but generally are due to the ministry of angels; the same holds good with regard to the imaginary ones. Intellectual locutions, in which the words are merely impressed upon the substance of the soul without intervention of the imagination, can only proceed from God, Who alone is able to act upon the substance of the soul. See also Life, ch. xxvii. 7 (end), 8, 9, and 10, and the corresponding chapters in St. John's Ascent of Mount Carmel.
 Life, ch. xxv. 3, 10. Rel. ii. 17.
 Ibid, ch. xxv. 10.
 Jonas iv. 1: 'Et afflictus est Jonas afflictione magna et iratus est; et oravit ad Dominum et dixit: Obsecro, Domine, numquid non hoc est verbum meum cum adhuc essem in terra mea?'
 Life, ch. xxv. 4 (end) and 5 (beginning).
 Ibid. ch. xxv. 4 (beginning).
 Way of Perf. ch. xxxix. 6. Life, ch. xxvi. 4, 5. St. John of the Cross, Ascent of Mount Carmel, bk. ii. ch. xxii. 14-18.
 Rel. vii. 15.
 Infra, ch. viii.
 Life, ch. xxvii, 8.
 Life, ch. xxv. 6 and 10 (end).
 Ibid. ch. xxv. 9, 16.
 Ibid. ch. xxv. 4, 6.
 Ibid, ch. xxv. 12 (beginning).
 The 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.
 Life, ch. xxv. 15.
 Life, 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.
 Life, ch. xxv. 21.
 Josue x. 12. 13: Tunc locutus est Josue: . . . sol contra Gabaon ne movearis; steteruntque sol et luna.'