BASIC NOTIONS

One of the most interesting of all the aspects of the theological study of mysticism is the consideration of
those extraordinary phenomena which customarily seem to be present in the lives of all the great mystics.
This is a difficult and delicate subject, however, and one that should be undertaken with great carefulness
and discretion.
That our consideration of these interesting but difficult matters may be probing as well as solid, we shall
proceed slowly, thoroughly and carefully. This initial chapter will take up certain basic notions essential for
any proper appreciation of these phenomena, namely, the psychosomatic structure of the human person (his
temperament and character) and the discernment of spirits. Indeed, knowledge of these two matters is
necessary at every level of the spiritual life if one is properly to direct others (or be properly directed), but
so pertinent is it for our present investigation that we have postponed its formal consideration until the
present moment. Then, since one fully knows a thing only when its causes are known, we shall investigate
in a second chapter the causes of extraordinary mystical phenomena. Finally, we shall study in some detail
the phenomena themselves.

THE PSYCHOSOMATIC STRUCTURE

It is a truism in psychology that no two personalities are exactly alike. This being so, the perfection of
charity will be manifested in different ways in different persons. A brief glance at the catalog of canonized
saints will suffice to verify the fact that the perfect love of God and neighbor will be greatly modified by
the psychosomatic structure of the individual saint. Thus, while all possessed heroic charity, there is a
remarkable difference in the way in which this charity was carried into external practice in the lives of such
saints as Augustine, Dominic, Francis Xavier, Peter Alcántara, Benedict Labre, Louis of France and John of
the Cross.
The same basic principle of differentiation must be applied to the mystical state, especially when it is a
question of the extraordinary phenomena. While it is true that in many instances the only explanation for
the occurrence of extraordinary phenomena is to be found in the will of God, who chooses according to his
own hidden designs in the distribution of his gifts, one must also take into account the personality of the
individual mystic in order to have a clearer understanding of the
reason why certain manifestations occur. The psychosomatic structure can react only in a certain number of
ways, and the reactions are further limited by the constitutional factors of the individual person. This is an
evident fact in the operations of the various organs, cognitive powers and emotions when stimulated by
their proper objects. The supernatural does not destroy the natural, but works through it in such a way that
the human body-soul composite can be a help or a hindrance to the workings of grace. Hence it is of great
importance to understand the manner in which man’s psychosomatic structure concurs in the work of
sanctification, although it does so on a purely natural plane as a dispositive cause or by the removal of
obstacles (removens prohibens). We shall discuss the human personality under the twofold classification of
temperament and character, which are the elements which constitute it.

Temperament

There is a diversity of opinion among psychologists concerning the definition and classification of
temperament. For our purposes we may define temperament as the pattern of inclinations which proceed
from the physiological constitution of the individual. It is a dynamic factor which takes into account the
manner in which the individual organic structure will react to stimuli of various kinds. Since it is rooted in
the physiological structure, temperament is something innate and hereditary; it is that element of
personality which makes the personality unique, since individuality is rooted in matter, and temperament is
the natural inclination of the somatic structure. It is, therefore, something permanent and admits of only
secondary modification; one’s temperament can never be totally destroyed without destroying the
individual. The axiom “grace does not destroy nature but perfects it” has its most obvious application in the
area of temperament.
The classification of the temperaments is nothing more than a handy framework which has been
constructed according to the predominant characteristics of various physiological constitutions. It is by no
means exclusive or definitive, nor does it signify that there are “pure” temperaments. As a matter of fact,
individual persons generally manifest a combination of the characteristics of several temperaments.
Whenever there are several elements combined in any composite, however, one or another will usually
predominate at any given time, and in the matter of temperament we find that, although persons are usually
a composite of many characteristics, one or another characteristic will specify the temperament. Bearing
this in mind, we shall discuss the four temperaments according to the ancient classification of sanguine,
melancholic, choleric and phlegmatic.
1) Sanguine temperament. A person of sanguine temperament reacts quickly and strongly to almost any
stimulation or impression, but the reaction is usually of short duration. The stimulation or impression is
quickly forgotten, and the remembrance of past experiences does not easily arouse a new response.
CHAPTER 1, BASIC NOTIONS

Among the good qualities of the sanguine temperament, we may list the following: affability and
cheerfulness; sympathy and generosity toward others; sensitivity and compassion for the sufferings of
others; docility and submission to superiors; sincerity and spontaneity. There may at times be a violent
reaction to injuries received, but all is soon forgotten and no rancor remains. There is no obstinacy and
stubbornness but the ability to act with complete self-detachment. Others are attracted by the individual’s
goodness of heart and contagious enthusiasm.
Sanguine persons usually have a serene view of life and are optimists; they are not discouraged by
difficulties or obstacles but hope for a successful outcome in all their efforts. They are gifted with a great
deal of common sense and a practical approach to life; they tend to idealize rather than criticize, since they
possess an affectionate nature, they make friends easily and sometimes love their friends with great ardor or
even passion. Their intellects are alert and they learn quickly, although often without much depth. Their
memory dwells on pleasant and optimistic things, and their imagination is active and creative.
Consequently, they readily excel in art, oratory and the related fields, though they do not often attain the
stature of the learned or the scholars. Sanguine persons could be superior types of individuals if they
possessed as much depth as they do facility and if they were as tenacious in their work as they are
productive of new ideas and projects. The following saints are examples of the sanguine temperament: St.
Peter, St. Augustine, St. Teresa of Avila, St. Francis Xavier and St. Rose of Lima.
But each temperament will also be characterized by certain qualities which are dangerous and could
become predispositions to evil. Thus the principal defects of the sanguine temperament are superficiality,
inconstancy and sensuality. The first defect is due primarily to the ease and rapidity with which these
persons conceive ideas and the creative activity of their imagination. While they appear to grasp in an
instant even the most difficult problem or subject, they sometimes see it only superficially and
incompletely. As a result, they run the risk of hasty judgments, of acting with insufficient reason, and of
formulating inaccurate or false conclusions. They are more interested in breadth of knowledge than depth.
The inconstancy of the sanguine person is the result of the short duration of his impressions and
reactions. He may pass quickly from joy to sorrow. He quickly repents of his sins but may return to them
on the first occasion that presents itself. Being readily moved by the impression of the moment, he easily
succumbs to temptation. As a rule he is not drawn to abnegation, sacrifice or any effort that is of long
duration. For that reason he has great difficulty in observing custody of the external senses and the
imagination and is easily distracted in prayer. His occasional periods of great fervor are often followed by
discouragement and languor.
From the foregoing it is evident that sensuality finds easy access to the sanguine temperament. Such
persons are easy victims of gluttony and lust. They may react strongly and with great sorrow after they
have fallen, but they lack the energy and perseverance to fight against the inclinations of the flesh when the
passions are again aroused. The entire organism is quickly alerted when the occasion is offered for

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sensual pleasure, and the strong tendency of the individual to sensuality causes the imagination to produce
such phantasms very easily.
The development and control of any temperament requires the fostering of its good qualities and the
eradication or suppression of its defects. The sanguine person should utilize his good qualities, such as
energy, affection, vivacity and sensitivity, but he should take care that these qualities are directed to objects
that are good and wholesome. For him more than for any other person the advice of St. Augustine has
special significance: “Choose wisely and then love with all your heart.”
At the same time, he must fight against the evil inclinations of his sanguine temperament. To overcome
superficiality he will acquire the habit of reflection and of thinking a matter through before he acts. This
means that he has special need of deliberation or judgment as a subjective part of the virtue of prudence.
Against his inconstancy he will strengthen his will to carry through resolutions that have been made and be
faithful in the practice of prayer and the performance of good works, even in periods of aridity or in times
of hardship and difficulty. The secon

1~
dary helps which are of the greatest importance in this regard are a plan of life,

followed conscientiously, and the daily examination of conscience, with self-imposed

penances for failures. Sanguine persons sometimes need an expert spiritual direc 4
tor whom they should obey without question.
Lastly, sensuality must be combatted by constant vigilance and an unrelenting struggle. Above all, the
sanguine person must flee immediately from the occasions of sin and take special care to observe a strict
custody of the eyes. The custody
of the external senses and the imagination should be further safeguard by the prac- g tice of
recollection and practices of mortification, for it would be futile to try to
avoid sensuality if one were to leave the windows of the senses open to every kind of distraction and
temptation.
2) Melancholic temperament. The melancholic temperament is weak as regards reaction to stimulus, and
it is difficult to arouse; however, after repeated impressions the reaction is strong and lasting, so that the
melancholic temperament does not forget easily.
As regards good qualities which serve as predispositions to virtue, persons of melancholic temperament
are inclined to reflection, solitude, piety and the interior
life. They are compassionate toward those who suffer, attracted to the corporal —(

works of mercy, and able to endure suffering to the point of heroism in the performance of their duties.
They have a sharp and profound intellect, and, because of

t
their natural bent to solitude and reflection, they generally consider matters
thoroughly in silence and tranquility. They may become detached and dry intellectuals, or contemplatives
who are concerned solely with the things of God. They usually appreciate the fine arts but are more drawn
to the sciences, especially the speculative sciences.
As regards their affective powers, when they love it is with difficulty that they detach themselves from
the object of their love. They suffer greatly if others treat them with coldness or ingratitude. The power of
their will is greatly affected by

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their physical strength and health. If their physical powers are exhausted, their will is weak and practically
null, but if they are in good health and spirits they are energetic workers and joyful in spirit. They have
great sobriety and continence because they seldom experience the disorderly passions which may torment
the persons of a sanguine temperament. We may say in general that this temperament is opposed to the
sanguine temperament as the choleric temperament is opposed to the phlegmatic temperament. Among the
saints who possessed this particular temperament are St. John, the beloved disciple, St. Bernard, St.
Aloysius Gonzaga and St. Theresa of Lisieux.
The unfavorable traits of the melancholic temperament are the following: an exaggerated tendency to
sadness and melancholy; an inclination to magnify difficulties and thus to lose confidence in self; excessive
reserve and timidity, with a propensity to scrupulosity; lack of resolution. Persons of melancholic
temperament do not show their feelings as do the sanguine; they suffer in silence because they find it
difficult to reveal themselves. They always seem to see the difficult and pessimistic side of things. Many
enterprises are never begun because of their lack of confidence and resolution.
Those who are in charge of educating or training the melancholic temperament should keep in mind their
strong tendency to concentrate excessively on themselves; otherwise there is danger of doing them an
injustice or of treating them in a tactless manner. It is important to inculcate in these persons a strong
confidence in God and in themselves, as well as a more optimistic view of life. Since they have good
intellects and tend to reflection, they should be made to realize that there is no reason for them to be timid
or irresolute. At all costs the director must destroy their indecision and cowardice and get them to make
firm resolutions and to undertake projects with enthusiasm and optimism. Sometimes it is necessary to give
them a special regimen of rest and nourishment and to forbid them to spend long hours in prayer and
solitude or to observe fasts.
3) C/to/eric temperament. Persons of a choleric temperament are easily and strongly aroused, and the
impression lasts for a long time. Theirs is the temperament which produces great saints or great sinners, and
while all the temperaments can be utilized as material for sanctity, it seems that the largest number of
canonized saints possessed a choleric temperament.
The good qualities of the temperament can be summarized as follows: great energy and activity; sharp
intellect; strong and resolute will; good powers of concentration; constancy; magnanimity; and liberality.
Choleric persons are practical rather than theoretical; they are more inclined to work than to think.
Inactivity is repugnant to them, and they are always looking forward to the next labor or to the formulation
of some great project. Once they have set upon a plan of work, they immediately set their hand to the task.
Hence this temperament produces many leaders, superiors, apostles. It is the temperament of government
and administration.
These persons do not leave for tomorrow what they can do today, but sometimes they may try to do
today what they should leave for tomorrow. If difficulties or

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~MENA

obstacles arise, they immediately set about to overcome them, and, although they often have strong
movements of irascibility and impatience in the face of problems, once they have conquered these
movements they acquire a tenderness and sweetness of disposition which are noteworthy. The saints who
possessed a choleric temperament are numerous, but we shall mention only St. Paul, St. Jerome, St.
Ignatius Loyola, St. Francis de Sales.
The tenacity of the choleric temperament sometimes produces the following evil

effects: hardness, obstinacy, insensibility, anger and pride. If choleric persons are
I
resisted, they may easily become violent, cruel, arrogant, unless the Christian virtues moderate these
inclinations. If defeated by others, they may nurture hatred in their hearts until they have obtained their
vengeance. They easily become ambitious and seek their own glory. They have greater patience than do the
sanguine, but they may lack delicacy of feeling, are often insensitive to the feelings of others, and therefore
lack tact in human relations. Their passions, when aroused, are so strong and impetuous that they smother
the more tender emotions and the spirit of sacrifice which springs spontaneously from more sympathetic
hearts. Their fever for activity and their eagerness to execute their resolutions cause them to disregard
others, to thrust all impediments aside, and to give the appearance of being
‘I

heartless egoists. In their treatment of others they sometimes display a coldness and
indifference which reaches the point of cruelty. The only rights which they acknowledge are the satisfaction
and attainment of their desires. It is evident from the foregoing that, if the choleric person pursues the path
of evil, there is no length
to which he will not go in order to achieve his goal. S Choleric persons can be individuals of great worth if
they succeed in controlling
and guiding their energies. They could arrive at the height of perfection with relative facility. In their hands
even the most difficult tasks seem to be brought to an easy and ready solution. Therefore, when they have
themselves under control and are rightly directed, they will not cease in their efforts until they have reached
the summit. They must be taught to keep themselves under the reins of self-mastery, not to act with
precipitation, but to mistrust their first inclinations. Above all, they need to cultivate true humility of heart,
to be compassionate to the weak and the uninstructed, not to humiliate or embarrass others, not to exert
their own superiority, and to treat all persons with tenderness and understanding. In a word, they should be
taught how to be detached from self and to manifest a generous love toward others.
4) Phlegmatic temperament. The phlegmatic is rarely aroused emotionally, and if so, only weakly. The
impressions received usually last for only a short time and leave no trace.
The good characteristics of the phlegmatic person are that he works slowly but assiduously; he is not
easily irritated by insults, misfortunes or sickness; he usually remains tranquil, discreet and sober; he has a
great deal of common sense and mental balance. He does not possess the inflammable passions of the
sanguine temperament, the deep passions of the melancholic temperament, or the ardent passions

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CHAPTER 1, BASIC NOTIONS

of the choleric temperament. In his speech he is orderly, clear, positive and measure, rather than florid and
picturesque. He is more suited to scientific work which is the fruit of long and patient research and minute
investigation than to original productions. He has a good heart, but it seems to be cold. He would sacrifice
to the point of heroism if it were necessary, but he lacks enthusiasm and spontaneity because he is reserved
and somewhat indolent by nature. He is prudent, sensible, reflexive and works with a measured pace. He
attains his goals without fanfare or violence because he usually avoids difficulties rather than attacking
them. Physically the phlegmatic is usually of robust build, slow in his movements, and possesses an
amiable face. St. Thomas Aquinas seems to have possessed the best qualities of the phlegmatic
temperament.
The defective qualities of the phlegmatic temperament are as follows: Their slowness and calmness
cause these persons to lose many good opportunities because they delay so long in putting works into
operation. They are not too interested in events that take place around them, but they tend to live by and for
themselves, almost to the point of egoism. They are not suitable for government and administration. They
are not usually drawn to corporal penances and mortification, as St. Teresa points out,1 and there is no fear
that they will kill themselves by penance and self-abnegation. In extreme cases they become so lethargic
and insensible that they become completely deaf to the invitation or command that would raise them out of
their stupor.
The phlegmatic can avoid the bad effects of his temperament if he is inculcated with deep convictions
and if he demands of himself methodical and constant efforts toward greater perfection. He will advance
slowly, to be sure, but he will advance far. Above all, he must not be allowed to become indolent and
apathetic but should be directed to some lofty ideal. He, too, needs to gain control of himself, not as the
choleric, who must restrain and moderate himself, but to arouse himself and put his dormant powers to
good use.
Having seen a brief description of the four basic temperaments, we repeat that none of these
temperaments actually exists in a “pure” state. The reader himself may be aware that the complete portrait
of his own temperament has not been found in any one of the four temperaments but that he possesses
characteristics of several. This explains to a large extent why there are so many different opinions and the-
ories in psychology on the question of temperaments. Nevertheless, each person will exhibit sufficient
predominant qualities of a given temperament so that he can be classified under that particular type.
If we were to attempt to delineate the perfect temperament, we would select the best qualities of each
temperament, taking care that they are not mutually exclusive. Thus we would take from the sanguine his
sympathy, generous heart and vivacity; from the melancholic, the depth and delicacy of feeling; from the
choleric, his inexhaustible energy and tenacity; and from the phlegmatic, his self-control, prudence and
perseverance. In striving for this ideal which nature herself does not grant to anyone, we enter upon the
problem of the ascetical struggle, which involves the difficult task of the formation of character.
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PART VII, MYSTICAL PHENOMENA

Character

The temperament of an individual is a pattern of tendencies and inclinations which flow from the
physiological structure or constitution of an individual; for that reason it is largely the result of hereditary
factors. But character, on the contrary, is the pattern of habits which are the result of education, personal
effort and environmental factors. Rather than physiological at basis, as is temperament, character is
psychological, and while the temperament as such is immutable, it can be modified by character.
Consequently, temperament is the material out of which character is made, much in the same way as the
clay or marble or wood will be the material out of which a particular statue is fashioned. It is the character
which gives the formal distinction to the personality.
We have mentioned three factors as causes of character, namely, education, personal effort and
environmental factors. Under education we would include all those factors which, from the birth of an
individual to the maturation of character (usually between the ages of 26 to 30), have influenced his
attitudes and habits of life. During the early years, which extend from infancy to the beginning of formal
education and even beyond, the child will be greatly affected by such factors as nationality, religious
training, parental discipline and instruction, etc. Once the child begins his formal education, the school
assumes a major role in the formation of character, especially if it is a school in which there is insistence on
moral instruction and discipline. During these years and through the teen years the educational influence
can usually be broken down into several categories: family, school, church and associates. Although the
effects of these educative factors are not always immediately evident in the young, they leave impressions
which form attitudes and value judgments which come into play when the individual reaches maturity and
takes his place as a responsible member of society.
As regards the environmentalfactors, they are almost too numerous to mention, and they exert an
especially strong influence on the individual during his formative years. The influence of example on
children is too obvious to be denied. While the most forceful environmental influences are to be found in
the lives of other human beings, such commonplace things as nutrition, climate, neighborhood environment
and home life also exert a subtle but definite influence. Here again, the effects are not immediately evident
in a growing child, but environment during youth is responsible to a large extent for those attitudes and
evaluations which are most deeply rooted in the personality.
By personal effort as a cause of character we mean especially the deliberate acts of the will whereby,
through the repetition of acts, certain habits are formed and developed until they become a second nature.
This is by far the most important factor in the formation of character, and it is so potent an instrument that it
can modify, correct or nullify the effects of education and environment. Man is master of himself by means
of his free will, and he is responsible for the formation of his character by reason of the fact that any
acquired habit is ultimately traced back

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CHAPTER 1, BASIC T%’OTION~

t
to a deliberate choice of action which was repeated until the habit was formed. In this sense we can say
that, whereas temperament is to a large extent what our ancestors have made us, character is what we have
made ourselves. In its moral aspect a character will be good or evil according to whether the habits which
predominate in an individual are virtues or vices. Consequently, the formation of character is closely
associated with the psychology of habit formation and the theology of the virtues and vices. A man has the
power within himself to become a sinner or a saint, but whatever his choice he will have to exert personal
effort to achieve his goal.
According to the ancient philosophers, the life of virtue was a guarantee of the life of happiness and
perfection. The same thing is true in reference to the ideal character: in the purely natural order it requires
the balance and integration which is provided by the moral and intellectual virtues. For the perfect
Christian, however, there is further required, as a superstructure built upon the natural foundation, the
theological and moral infused virtues, as well as the gifts of the Holy Ghost.
To put the matter another way, we may say that from the psychological aspect the perfect character
requires a clear, penetrating and broad intellect, assisted by a retentive memory, a firm and persevering will,
and a delicate and well-controlled sensibility. From the moral point of view there is further required a right
and certain conscience, self-possession through a properly orientated will, goodness of heart which
manifests itself through affability, generosity, sympathy and self-detachment, and perfect composure or
modesty of dress and action which reveals the balance and equilibrium of the internal man.
From what has been said, it should be evident that it is no easy task to form a perfect character. It is for
many the work of a lifetime, for although the ma jority of persons are set in their characters before they reach the
age of thirty, it is most rare that any character does not suffer modification and alteration during the entire
lifetime of the individual. In the formation of character we would stress the necessity of proper education,
good will and the assiduous cultivation of those virtues which pertain to the state and duties of life of the
individual person.

DISCERNMENT OF SPIRITS

It is indispensable both for the direction of souls and for the study of extraordinary mystical phenomena
to be able to distinguish between the various spirits or impulses under which individual persons act or are
acted upon. Unless one is able to determine whether or not a given person is acting under the spirit of God,
the spirit of darkness or the aberrations of his own illusions, it will be practically impossible to avoid error and
even tragic mistakes.

551