Not an Apparitional Expereince

Reflections on
the Life of
Madame Jeanne de la Mothe Guyon.

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Further reflections on Jean Guyon's conversion experience:

There is a sort of inward experience, which is not only intellectual, but which, to indicate to what part of the intellect it belongs, may be described more specifically as "apparitional." It is generally found among uneducated persons, but not exclusively; and it is so frequent in its occurrence, as well as important in its results and relations, as to authorize some notice. It consists, for the most part, in sights seen and sounds heard, not excluding anything which is addressed to the intellect through the external  senses;  and can justly be regarded as especially liable to illusion. It is here, perhaps, more than anywhere else, although all such experience may be accounted for to a considerable extent on natural principles, that Satan "transforms himself into an angel of light."

So far as this form of experience is concerned, the kingdom of God was erected within her “without observation."  No sound was heard but that of the "still small voice," which speaks inwardly and effectually. There was no dream, no vision, no audible message. Her change was characterized, not by things seen, but by operations experienced; not by revelations imparted from without, and known only as existing without, but by affections inspired by the Holy Ghost from within, and constituting, from the time of their origin, a part of the inward consciousness.

— edited from The Life of Madame Guyon Volume 1, Chapter 7.

Inward Recollection Helps Us to Know the Truth

Inward Recollection helps us to know the truth, especially moral truth. The supreme desire of him, who has fully given his heart to God, is, not merely that he may be happy and thus please himself, but that he may KNOW and DO God's will. Knowledge, therefore, (we do not mean all kinds of knowledge, but particularly that which has relation to the divine will,) is obviously of the greatest consequence. And those will know most, who are the most recollected. The truth opens itself to the mind, that faithfully perseveres in the state of inward recollection, with remarkable clearness. And the reason, in part, is, because the mind, in a religiously recollected state, ceases to be agitated by the passions.

The light of God shines as the sun at noon day; but our passions, like so many thick clouds opposed to it, are the reason that we cannot perceive it. Love, hatred, fear, hope, grief, joy, and other vicious passions filling our soul, blind it in such a manner that it sees nothing but what is sensible and suitable to it;  refusing all that is contrary to its own inclinations and being thus filled with itself, it is not capable of receiving the light of God. — Bourignon's Light in Darkness, p. 14.

Now there can be no question, that Inward Recollection secures the soul in a most remarkable degree, from inordinate passions. Such passions cannot well flourish, with the eye of God distinctly looking upon them. And accordingly, under such circumstances, the illuminative suggestions of the Holy Spirit readily enter the mind, and operate in it, and reveal the divine will. So that he, who walks in recollection, may reasonably expect to walk in the light of true knowledge and of a divine guidance.

And not only this, Inward Recollection tends to concentrate, and consequently to strengthen very much the action of the intellectual powers.  It  does this, in part, and indirectly, by disburdening the mind of those wandering thoughts and unnecessary cares and excitements, which, with scarcely any exception, overrun the minds of those who do not live in a recollected state.

— edited from The Interior or Hidden Life (2nd Edition, 1844) Part 3, Chapter 7.

Recognizing the Spirit's Guidance: Conscience

The person, who is guided by the Holy Spirit, will possess a quickly operative and effective conscience. This is too obvious to require much remark. It seems to be impossible, that a man should be guided by the Holy Spirit, and not experience a purified and renovated activity of the moral sense. This important result is what might naturally be expected, among other things, from the result on our intellectual nature, which has already been indicated. It is well known that the conscience operates in connection with the intellect, and subsequent in time. There must necessarily be certain intellectual data or facts, as the basis of the inward conscientious movement. And in accordance with this law, in proportion as the truth under the guidance of the Holy Spirit develops itself from the intellect, with greater and greater clearness, the action of the conscience becomes increasingly distinct, sensitive, and energetic. It becomes a sort of flaming sword in the soul; and keeps it in the way of life. Accordingly, on this principle, no man, who has a dull and sleepy conscience, a rough and blunted edge of moral perceptivity, is at liberty to say, that he is guided by the Holy Ghost.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 6.

Distinguishing the True Movings of the Holy Spirit

The doctrine of present sanctification has much to fear from not accurately distinguishing natural and Satanic impulses from the true movings of the Holy Spirit upon the heart. Many, who ran well for a time, but who afterwards yielded themselves to impulsive influences which were not from the Spirit of God, have wandered into perplexed and divergent paths, to the injury of the cause of holiness and of their own souls. And we would just remark here, that the most interesting and satisfactory illustrations of holy living, which have come under our notice, are the cases of persons, who endeavor constantly to put themselves under the direction of a sanctified intellect; who are willing to do any thing and every thing for the glory of God; but who feel that they need and must have wisdom. These persons can testify, that they are guided by the Holy Spirit; but they can testify also, that the Holy Spirit does not require them to do any thing, which an enlightened and sanctified intellect does not appreciate and approve. And hence their course is marked by consistency and sound discretion. They are not different men at different times, on whom no dependence can be placed. They are always at their post; supporters of the ministry; pillars in the church; patient under opposition and rebuke; faithful in warning sinners; counselors in times of difficulty; mighty in the Scriptures; burning and shining lights in the world. It is such persons, that truly sustain and honor the blessed doctrine of Holiness; presenting before the world the mighty argument of consistent holy living, which unbelievers cannot confute, and which the wicked and the envious are unable to gainsay.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.

The Holy Spirit Illuminates the Intellect

It is one part of the office of the Holy Spirit to illuminate the intellect, and through the intellect to impart clearness and strength to the conscience. We ought, therefore, highly to value not only those affections, which are originated and strengthened by the Holy Spirit, but also an intellect and conscience, enlightened from the same source. Especially when we consider, that a spiritually enlightened conscience is the surest guide in relation to the true character and the right degree of the affections.

— Religious Maxims (1846) CLVIII.

Scriptures Addressed to the Heart

Some portions of the Bible are addressed to the intellect, and some to the heart. The parts addressed exclusively to the intellect, are always understood, where there are corresponding powers and exercises of intellect. The parts addressed to the heart, and which involve truths having relation to the religious affections, can be fully understood only where there are corresponding exercises of the heart. And on this principle, the higher experimental truths of the Bible, such as relate to a full inward salvation, are not likely to be understood and appreciated, except in connection with the experience of such salvation.

— Religious Maxims (1846) CXXX.

Temptations That Affect the Emotions and Desires

In some cases ... temptation passes the limit of the intellectual action, and actually takes effect in the emotions and desires and YET WITHOUT SIN.

The foundation of this view of the subject is, that there are many emotions and desires which in their nature are morally and religiously right and lawful, and are wrong only in their degree. The temptation, (that is, the object which possesses the seducing or tempting power,) is presented intellectually ... and it is desired, received into the affections, and delighted in to a certain limit or degree. The precise place or mark of this limit or degree will be different under different circumstances; varying with the precise nature of the seducing or tempting object and with the precise position and responsibilities of the person, who is the subject of the temptation. But wherever it may be, it is susceptible of being ascertained in various ways, either by a reference to the commands of God, or by the indications of an enlightened conscience, or by the special operations of the Holy Spirit, and not unfrequently by their combined influence. At that particular limit or boundary in the desires and affections, wherever it may be found to exist, the temptation, in the case of a truly holy person, and in the case of every person who does what is right, necessarily stops; just as in the first mentioned class of temptations, it stops with the limit or boundary of the intellectual action. And in this case also, as well as in the other, there is a conscious perception and feeling of danger, when the temptation approaches the boundary in our desires and affections, which it ought not to pass, accompanied at the same time with an internal and repellent effort of the mind.

— edited from The Interior or Hidden Life Part 1, Chapter 19.

The Innocent Stage of Temptation

The incipient and what may be called, in the cases we are now considering, the innocent stage of the temptation, is, when the object, which embodies the temptation or is the medium of temptation, is first presented to us intellectually; that is to say, in our mere thoughts or perceptions; and is there perceived and known, not only as an object, but as an object of temptation. If it stops at the limit of the intellectual action, and does not enter into the heart and the will, there is no sin. It is obviously necessary in all cases of temptation, that the object should exist first in this manner, viz. intellectually; in other words that it should exist in the thoughts, or be perceived and thought of. Without this, viz. the perceived or intellective presence of the object, it is entirely clear, that there could not possibly be any such thing as temptation. But, as has been observed, the temptation may exist to this extent, and may be perceived and felt by us so far to exist without sin.

Temptations, limited in their results to the intellectual action, and which do not in any degree take effect in the desires, could not properly be considered temptations, without the physical or natural possibility of a further and sinful action of the mind, without an internal conviction of that possibility, and perhaps we may add, without a distinct sense of danger. Hence, when temptations of this particular character are presented, although they do not take effect in the desires, they are both perceived and felt to be temptations; that is to say, there is a clear perception of their true character, both in themselves and in relation to certain possible results. And in addition to this, there appears to be an instinctive and prompt alarm of the sensitive and moral nature. The desires and affections are not inert and dormant, as some may perhaps suppose; neither are the conscience and the will; but all seem to be penetrated with the sense of imminent hazard, and are thrown into the conscious attitude of repellancy.

— edited from The Interior or Hidden Life Part 1, Chapter 19.

The Holy Spirit's Effects on the Mind and the Emotions

It is the office of the Holy Spirit to operate, on the appropriate occasions of such operation, upon the human intellect; and especially by guiding it in the perception of the truth. The mode of the Spirit's operation upon the intellectual part, as it is upon other parts of the mind, is in many respects mysterious; but the ordinary result of his influences is the communication of truth. That is to say, the soul, when it is thus operated upon, knows spiritually what it did not know before. And it may properly be added, that the knowledge, which is thus communicated, will vary both in kind and degree, in accordance with the nature of the subject or facts to be illustrated, and with the special circumstances, whatever they may be, which render a divine communication necessary.

But it is not ordinarily to be expected, that the operation, of which we are now speaking, will stop with the intellect. By an original law of our mental nature, the perception of truth, which is the result of an intellectual act, is ordinarily followed by an effect upon that portion of the mind, which is usually designated as the emotional or emotive susceptibility; a part of the mind, which, as it is subsequent in the time of its action, is sometimes figuratively described, "as being back of the intellect."

The effect upon the emotive susceptibility, resulting from an operation on the intellect, will be different at different times and under different circumstances; varying in nature and. degree, according to the nature and degree of the truth which is presented, and also, in part, in accordance with its own previous situation at the time of its being affected. The truth, for instance, that Jesus Christ came to save sinners, will be attended with very pleasant emotions in one who feels himself to be a sinner, and to stand in need of a Savior; but will not be likely to be attended with any such effect in one, with whom this is not the case.

We can suppose, therefore, notwithstanding the general law which has just now been specified, an operation of the Holy Spirit upon the intellect, which is attended with no beneficial, with no sanctifying and saving effect upon the heart. Indeed, there are some cases, where the truth, which is impressed by a divine operation upon the intellect, is met and rejected in the sensibilities with feelings of opposition and contempt. But experience of this nature, which meets with no acceptance beyond the intellect, although it may have its origin intellectually in the operation of the Spirit of God, is not regarded as religious experience....

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

The Faith of the Heart

This helps us to understand what is meant by the faith of the heart; a form of expression which we frequently hear.

Properly speaking, or perhaps we should say, speaking psychologically or mentally, faith seems to be an attribute of the intellect, rather than of the heart; an act or state of the understanding rather than of the sensibilities. And yet it must be admitted, that, in the order of mental sequence, it is a state of mind, which, in consequence of being subsequent to perceptions, lays nearer the heart, is in much closer proximity with it, than some other intellectual states or acts. But this is not the only or the most important particular to be considered here. The important fact, and the only one which can give a satisfactory explanation of what is denominated the faith of the heart, is the law of mental relation and action just now stated, viz.: that religious affection is consequent on religious faith, and that they correspond to each other in degree. A faith of the heart, then, is a faith, which affects the heart. A faith of the heart is a faith, which works by love. “In Jesus Christ,” says the Apostle, “neither circumcision availeth any thing nor uncircumcision, but faith which worketh by love.” Galatians 5:6.

I suppose, that there may be, and that there probably is a sort of faith, either so general and unspecific in its nature, or so weak in its degree, that it does not produce love. A man, for instance, may believe in Jesus Christ as a mere man, as an inhabitant of Judea in the time of Pontius Pilate, and as a very remarkable and good man. But this belief, which does not seem to differ from that which we have in Confucius and Socrates, never is, and never can be the source of such feelings, as those which naturally follow our belief in Christ as one sent from God, as the beloved son of the Father, as an authorized teacher, and as an atoning sacrifice. And then, again, our faith, even if it be right in other respects, may be so weak, so vacillating, so closely allied to actual skepticism, as to fail of being followed by that love, which purifies the heart; the only love which can be acceptable to God. The faith of the heart, therefore, is that faith, which makes a new heart; in other words, which inspires new affections; such affections, as are conformable to God’s law and will.

—adapted from The Life of Faith (1852) Part 1, Chapter 6 (emphasis added).

Giving Our All to God

The consecration of ourselves to God, including our bodies as well as our spirits, and our possessions as well as our persons, all we are and all we have, all we can do and all we can suffer, should be made without any reserve. There are many professors of religion, who are willing to give up something to the Lord; and perhaps it can be said, that there are many who are willing to give up MUCH; but the consecration, of which we are speaking, requires us to be truly willing to give up ALL. And not only to be WILLING to give up all, but to do it. It is true, that in our present state, some things are needful for us, and our heavenly Father assures us that he is not ignorant of it. But while, in compassion to our obvious wants, he bestows upon us those things, which are necessary to beings who must be fed, clothed, and sheltered, he requires us to hold these and all other gifts of a temporal nature, which we sometimes call our own, as bestowments imparted by himself for a special purpose, and to be retained and used in perfect subordination to the divine will. — And still more important and necessary is it, that all the exercises of the mind, that all powers and efforts of the intellect and all desires and purposes of the heart and will, should be laid sacredly upon the divine altar; in perfect simplicity of view; without any reservation, and without any regards, however secret and intimate, to the claims of self; inscribed, as it were, within and without, with holiness to the Lord; FROM God, OF God, and FOR God. — Consecration without reserve implies, that we are not only to give up our persons and powers to be employed as God wills, but also to endure or suffer as God wills; and it implies also that we are to give them up to be employed and to suffer, just in the time and place, and in all the precise circumstances, which are agreeable to God; without presuming to dictate to him in the smallest respects, and without any will or choice of our own.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 1, Chapter 4.

Praying With the Heart

We may pray with the intellect, without praying with the heart; but we cannot pray with the heart without praying with the intellect. Such are the laws of the mind, that there can be no such thing as praying without a knowledge of the thing we pray for. Let the heart be full, wholly given up to the pursuit of the object; but let your perception of the object be distinct and clear. This will be found honorable to God and beneficial to the soul.

— Religious Maxims XXVIII.

Faith is Better than Intellectual Illumination

Faith is better to us, far better, than mere intellectual illumination, better than any strength of joyous emotion; better than any thing and every thing else, except holy love, of which it is the true parent. The fallen angels, in their primitive state of holiness, had illuminations, great discoveries of God and of heavenly things, and great raptures. But when their faith failed, when they ceased to have perfect confidence in God, they fell into sin and ruin. Our first parents fell in the same way; because they ceased to have confidence in God; because they ceased to believe him to be what he professed to be, and that he would do what he declared he would do. Their previous glorious experiences, their illuminations and joys, availed nothing, as soon as unbelief entered. Unbelief in them, and unbelief in their descendants, has ever been the great, the destructive sin. And faith on the other hand, an implicit confidence in God, a perfect self-abandonment into his hands, ever has been, and from the nature of the case ever must be the fountain of all other internal good, the life of all other life in the soul.

— The Interior of Hidden Life (2nd edition, 1844). Part 1, Chapter 5.

Holiness Does Not Imply Perfect Knowledge

Evangelical or gospel holiness does not necessarily imply a perfection of the intellect, either in its perceptive or in its comparing and judging powers. The perfection of the intellectual action depends in part on the perfection of physical action; on the perfection, for instance, of the organs of sense, the organs of the sight, hearing, and touch. But in our present fallen condition, it is well known that these and other physical instrumentalities, which have a greater or less connection with the mental action, are greatly disordered. And the natural and necessary consequence of this state of things will be a degree of perplexity and obscurity in such mental action. And such is the connection of the powers of the mind, one with another, that an erroneous action in one part of the mind will be likely to lay the foundation for a degree of erroneous action in some other part. Hence in the present life a perfect knowledge of things, either in themselves or in their relations, may be regarded in the light of a physical impossibility. And such perfect knowledge, in which there is not the least possible mistake or error, does not appear to be required of us in the gospel, as a necessary condition of holiness and of acceptance with God.

— from The Interior or Hidden Life (1844), Chapter 2.