One of the doctrines of Saint John of the Cross that perhaps stands out less but which, in my own opinion, is very important for anyone living a contemplative life in the midst of the world is that of substantial words.

These are one of many types of interior words. Sometimes words are recollected by the soul in its own reflection. Sometimes words are spoken to the soul by God, and the soul needs to act on them. Other times, God speaks to the soul substantial words, which are different again:

… substantial words produce vivid and substantial effects upon the soul… It is as if Our Lord were to say formally to the soul: ‘Be thou good’; it would then be substantially good. Or as if He were to say to it: ‘Love thou Me’; it would then have and feel within itself the substance of love for God. Or as if it feared greatly and he said to it: ‘Fear thou not’; it would at once feel within itself great fortitude and tranquility… so with Abraham, when He said to him: ‘Walk in My presence and be perfect’: he was then perfect and walked ever in the fear of God. And this is the power of His word in the Gospel, wherewith He healed the sick, raised the dead, etc., by no more than a word… (Ascent, Bk II, Ch 31)

There are words that God speaks which – at least from our subjective point of view in our walk with God in which we are to actively do nothing at a particular point – make happen what they suggest.

I think these words are more common than we might be inclined to think. We are little. We are very poor creatures, especially when we’re fatigued (experiencing ponos). Yet God wants so much from us and so much for us. If we are really receptive, he will have pity and often speak and create effects in our soul and body.

I believe, for example, this is especially true of Transfiguration, for in the realm of the connection of spirit and body, God surely is much more the master than we are!

But, in general, it may happen not only as regards Transfiguration, but all of the contemplative and active life. It may often happen above our conscious apprehension. God may speak a word, and its effect occurs, first in the summit of our soul – which lies too high for us to examine it closely all the time – and then the effect trickles down to our consciousness and even, we hope, to the tips of our fingers.

Substantial words can appear consciously. This is in some sense the normal meaning of the Mystical Doctor’s teaching. But they may not be conscious. Why would things always be conscious? The best parts of us are not necessarily the conscious parts of us – especially when we are tired and run down and just holding on to Jesus as the days go on. Contemplation on the roads of the world is a mysterious thing. The most mysterious thing is when the Mystical Doctor’s very real, very true descriptions pass by consciousness and just appear in a masked – masked, but not invisible – way.

If, by the beautiful grace of Jesus, we do happen to become conscious of substantial words, what is our attitude towards them to be?

With respect to these words, the soul should do nothing. It should neither desire them nor refrain from desiring them; it should neither reject them nor fear them.

This is what Saint Teresa teaches, as well – and, in his own way, Saint Thomas: Do not seek these kinds of things, but if they come, just accept, do not fight. God knows what he is doing. We’re the clay; he’s the potter.