VISIONS

A supernatural vision is a charism (gratia gratis data) through which an individual perceives some object that is naturally invisible to man. The term "supernatural" is used to distinguish true visions from illusions or hallucinations caused by pathological mental states or diabolical influence. The term "charismatic" is used to exclude the illuminations that ordinarily accompany mystical activity (cf. St. John of the Cross, Ascent of Mount Carmel, bk. 2, ch. 11, 17, 24; St. Teresa of Avila, The Life, ch. 28–29; Interior Castle, 6th Mansions ch. 9). St. Augustine, and after him, St. John of the Cross, St. Teresa of Avila, and St. Thomas Aquinas, divided visions into corporeal, imaginative, and intellectual.

In a corporeal vision, also called an apparition, the eyes perceive an object that is normally invisible to the sense of sight. This may be caused by an external object or by some power impressing an image directly on the sense of sight. A corporeal vision could be caused directly by God or mediately through an angelic power. It could also be caused by the devil or be a purely natural phenomenon (optical illusion). Imaginative vision is a phantasm supernaturally caused in the imagination without the aid of the sense of sight. It may occur during sleep, or in waking hours when it is usually accompanied by ecstasy. The vision may be symbolic (the ladder in Jacob's dream), personal (vision of the Sacred Heart to St. Margaret Mary), or dramatic (the vision during the mystical espousal of St. Catherine of Siena). Signs of the supernatural origin of imaginative visions are that they produce greater virtue in the soul; they cannot be produced or dismissed at will; they leave the soul in great peace (cf. St. Teresa of Avila, Interior Castle, 6th Mansions, ch. 10; J. G. Arintero, The Mystical Evolution, v. 2, ch. 7). Imaginative visions can proceed also from diabolical influence or purely natural causes. In an intellectual vision a simple intuitive knowledge is produced supernaturally without the aid of any impressed species in the internal or external senses (see species, intentional). The impression may last for hours or days, unlike the lower types of vision, which are usually transitory. It may occur during sleep or in waking hours, but only God can produce it, since only God has access to the human intellect. It gives remarkable certitude to the visionary. The vision is often a simple mental intuition of some truth or mystery that is seen by the intellect without any form or image (cf. St. Teresa of Avila, The Life, ch. 27; Interior Castle 6th Mansions, ch. 8).

Apparitions of Christ, Mary, and the blessed are to be considered as representations effected through the instrumentality of angels (cf. St. Thomas, In 4 sent. 44 sol. 3 ad 4). Visions of the divine essence are to be considered as "some kind of representation" (cf. St. Teresa of Avila, Interior Castle, 7th Mansions, ch. 1) and not an intuitive vision of the divine essence, although some theologians admit the possibility of a transitory beatific vision in this life (cf. St. Thomas, Summa theologiae 2a2ae, 175.3). Angels or demons could be permitted by God to assume some material form, as of a cloud, vapor, or rays of light. The same explanation can be offered for the appearance of those who are dead, for the separated human soul is a purely spiritual substance (cf. St. Thomas, ibid. 1a, 51.2 ad 2; Suppl. 69.3). The appearance of persons still living on earth is an apparent bilocation and is to be judged accordingly (see mystical phenomena).

Like charisms, visions are primarily for the good of others. They are not proofs of sanctity and are not to be sought or desired, since they are not necessary for salvation or sanctity. On the other hand, illuminations that are concomitant with the mystical state are primarily for the benefit of the mystic who receives them and they may be desired.

The word of a visionary cannot be taken as certain proof that a vision was supernatural in origin. It could have been the result of diabolical intervention or the pathological state of the individual. Even in devout souls it is possible for the subliminal activity of the subconscious to influence the conscious mind so that the individual is unwittingly a victim of illusion. In such instances the most that can be granted is a negative approval, namely, that there is nothing in the vision contrary to faith and morals.

Bibliography: john of the cross, Ascent of Mount Carmel, bk 2, v.1 of Complete Works, ed. P. silverio de santa teresa and e. a. peers, 3 v. (Westminster, Md. 1953). teresa of avila, Complete Works, ed. p. silverio de santa teresa and e. a. peers, 3v. (New York 1946), v.1 The Life, 10–300; v.2 Interior Castle, 199–351. thomas aquinas, Summa theologiae 2a2ae, 171–175. j.g. arintero, The Mystical Evolution in the Development and Vitality of the Church, tr. j. aumann, 2 v. (St. Louis 1949–51) 2:304–333. a. royo and j. aumann, The Theology of Christian Perfection (Dubuque, IA 1962) 655–658. r. garrigou-lagrange, The Three Ages of the Interior Life, tr. t. doyle, 2 v. (St. Louis 1947–48) 2:280-288. a. f. poulain, The Graces of Interior Prayer, tr. l. l. smith (6th ed. St. Louis 1950) 266–297.

[j. aumann]