Visio Sexta
The Vision of Celestial Ranks
The visionary beholds a complex hierarchy of heavenly spirits arranged in concentric crowns, resonating with the glory of God's creative will.
Then I saw, in the heights of the heavenly mysteries, two ranks of spirits from above, shining with great brightness. Those in the first rank had what looked like wings on their chests and bore faces like the faces of men, in which human countenances appeared as if in clear water, while those in the second rank also had what looked like wings on their chests and showed faces like the faces of men, in which the image of the Son of Man shone as if in a mirror. But I couldn't discern any other form in either of them. These ranks, however, had encircled five other ranks like a crown. Those who were in the first of these five ranks had what looked like the faces of men from the shoulder down, shining with great splendor. Those in the second were so bright that I couldn't look at them. Those in the third appeared like white marble and had heads like the heads of men; above these, burning torches were seen, and from the shoulder down they were surrounded by what looked like an iron cloud. Those in the fourth had faces and feet like those of men, wore helmets on their heads, and were clothed in marble tunics. Finally, those in the fifth showed no human form in themselves, but glowed red like the dawn. But I saw no other form in them. Yet these ranks also surrounded two others like a crown. Those in the first rank appeared full of eyes and wings; in every eye a mirror appeared, and in that mirror, the face of a man. They had raised their wings toward the heavenly height. And those who were in the second burned like fire, and having many wings, in which they showed, as if in a mirror, all the orders of ecclesiastical institution marked out. But I saw no other form in these or in those. And all these ranks, with wondrous voices in every kind of musical instrument, resonated those marvels that God works in blessed souls, through which they magnificently glorified God. And I heard a voice from heaven saying to me: The omnipotent and ineffable God, who was before the ages, had no beginning, and will not cease to be after the end of the ages, created every creature by His will in a wondrous way, and disposed it by His will in a wondrous way. How?
The Divine Order of Creation
God explains the purpose behind the creation of diverse creatures and the specific roles of angelic spirits in serving humanity and manifesting divine secrets.
He determined that some creatures should cling to earthly things, while others should exist in heavenly ones. He also arranged the blessed angelic spirits both for the salvation of humanity and for the honor of His own name. How? He established some to assist the needs of humanity, and others so that the judgments of His secrets might be made clear to people through them. Therefore, you see in the height of heavenly secrets two ranks of supernal spirits shining with great brightness, because, as it is shown to you in the height of those hidden things which the carnal gaze does not penetrate but which the sight of the interior person attends to, these two ranks signify that the body and soul of a human being ought to serve God, where they themselves possess the brightness of eternal beatitude with the heavenly citizens.
Angels, Archangels, and Human Virtue
The interpretation of the first two ranks of spirits reveals how human intellect and virtue, guided by divine grace, participate in the spiritual struggle.
Those in the first rank have wings on their chests and human faces, where the countenances of men appear as if in clear water. These angels are the longings of the depth of their intellect, spreading out like wings—not that they have wings like birds, but that they swiftly fulfill the will of God in their longings, just as a person flies quickly in their thoughts. In this way, they manifest the beauty of rationality through their faces, where God also clearly examines the works of men; for just as a servant who hears his master's words fulfills them according to his will, so they attend to the will of God in men and show their actions to Him in Himself. Likewise, those in the other rank also have wings on their chests and human faces, in which the image of the Son of Man shines as if in a mirror. These archangels are also contemplating the will of God in the longings of their intellect, and by manifesting the beauty of rationality in themselves, they most purely magnify the incarnate Word of God, because they, knowing the secrets of God, frequently foreshadowed the mysteries of the incarnation of the Son of God with their signs. But you cannot discern a different form in either of these, since there are many secrets of mysteries in both the angels and the archangels that the human intellect, weighed down by a mortal body, is unable to grasp. The fact that these ranks encircle the other five ranks like a crown means that a person's body and soul, by grasping the five senses with the power of their strength, ought to direct them toward the uprightness of the inner commandments, cleansed through the five wounds of my Son. Therefore, those in the first rank of these have faces like men, shining with great splendor from the shoulder downward; these are the virtues ascending into the hearts of believers and building up a high tower within them in burning charity, which are their works. In this way, they show the works of chosen people in their rationality, and with their strength, they lead them to a good end with the great splendor of beatitude. How? Namely, when the elect, having the clarity of inner sense, cast off all the wickedness of their evils because of that illumination by which they are enlightened in these virtues in my will, and fight bravely against diabolical snares, these virtues incessantly show to me, their Creator, those struggles which they exert in this way against the diabolical crowd.
The Struggle of Confession
The text explores the internal battle between confession and denial, emphasizing that repentance is the key to maintaining the presence of the Holy Spirit.
People carry the struggles of confession and self-denial within themselves. How so? Because one person confesses me, while another denies me. But in this struggle, the question is: Is there a God, or not? Then the Holy Spirit within a person provides this response: It is God who created you, and it is He who redeemed you. And as long as this response to the question remains within a person, the power of God will not fail them, because repentance clings to this question and response. However, where this question is absent from a person, the Holy Spirit's response is also missing, since that person drives God's gift away and, lacking the question of repentance, plunges themselves into death. The struggles of these battles, however, offer virtues to God; for they themselves are a seal before God, by which it is demonstrated with what intention God is worshipped or denied.
Powers, Principalities, and the Incarnation
The interpretation continues with the higher orders of spirits, illustrating how Christ's incarnation and lordship provide the model for human justice and imitation.
Those in the second rank are so bright that you cannot look at them; they are the Powers, showing that no human weakness can grasp the serenity and beauty of God’s power, nor can anyone make themselves like it, because God’s power is unfailing. But those in the third rank appear like white marble and have human heads, above which burning torches are seen, and they are surrounded from the shoulder down as if by an iron cloud. These are the Principalities, showing that those who exist in the world as leaders of men by God’s gift must put on the sincere strength of justice, so they don't fall into the instability of change. They must look to their head, who is Christ the Son of God, and direct their rule according to His will for the needs of others, attending to the grace of the Holy Spirit in the heat of truth, so that they may persevere firm and stable in the strength of equity until their end. That is why those in the fourth rank, having human faces and feet, wear helmets and are clothed in marble tunics. These are the Dominations, showing that He who is Lord of all lifted human reason—which had lain polluted in the dust of the earth—up to the heavens when He sent His Son to earth, who trampled the ancient deceiver with His own righteousness. This is so that the faithful may faithfully imitate Him who is their head, placing their hope in heavenly things and arming themselves with a strong desire for good works. But those in the fifth rank show no human form and glow like the dawn; these are the Thrones, showing that the Divinity inclined itself toward humanity when the only-begotten Son of God took on a human body for the salvation of men, a body that held no contagion of human sin within itself, since He was conceived of the Holy Spirit, taking on flesh in the dawn—that is, in the blessed Virgin—without any stain of filth. You see no other form in them, because there are many mysteries of the heavenly secrets that human fragility cannot grasp. These ranks surrounding the other two like a crown mean that those faithful ones who direct their five senses toward heavenly things, knowing they were redeemed through the five wounds of the Son of God, reach toward the love of God and their neighbor with every effort and movement of their mind, as they neglect the pleasures of their heart and place their hope in eternal things alone.
Cherubim, Seraphim, and Divine Knowledge
The Cherubim and Seraphim are revealed as symbols of divine knowledge and burning love, calling the faithful to imitate their ardent devotion.
Therefore, those who are in the first rank appear full of eyes and wings, and in every eye there is a mirror, and in that mirror a human face appears, and they lift their wings toward the heights above. These are the Cherubim, signifying the knowledge of God, in which they see the mysteries of the heavenly secrets and fulfill their desires according to God’s will, so that, possessing the purest clarity in the depth of their knowledge, they see these things miraculously within it. Those who know the true God direct the intention of their heart's desires toward Him who is above all, as if they were wings of good and just elevation, loving eternal things more than they crave fleeting ones, just as they themselves show in the lifting up of their desires. But those who are in the second rank burn like fire and have many wings; in these same wings, as if in a mirror, they show all the orders of ecclesiastical institution marked out. They are the Seraphim, signifying that just as they burn in the love of God and have the greatest desires to see Him, so too in their own desires they show both secular and spiritual dignities that flourish with great purity in ecclesiastical mysteries, because the secrets of God appear miraculously in them. In the same way, all who seek the heavenly life, loving with the sincerity of a pure heart, should ardently love God and embrace Him with their whole desire, so that they may reach the joys of those whom they so faithfully imitate. The reason you see no other form in these or in those is that there are many secrets in the blessed spirits that aren't to be revealed to man, because as long as he remains mortal, he won't be able to discern perfectly the things that are heavenly.
The Voice of Rejoicing and Salvation
The chapter concludes by explaining the celestial music of the spirits as a call for the faithful to choose justice and true salvation over the errors of the world.
But all these ranks, as you hear, resonate with wonders in every kind of musical sound through marvelous modulations that God works in blessed souls, and through which they magnificently glorify God. For the blessed spirits, in the power of God, bring forth great joys in ineffable sounds through the works of their wonders in the heavens, which God perfects in His saints, through which they most gloriously magnify God, where they seek Him in the depth of holiness, rejoicing in the joy of salvation, just as David, my servant, the inspector of heavenly secrets, testifies, saying: The voice of rejoicing and salvation is in the tabernacles of the just. What is said—'the sound of rejoicing and prosperity'—is that the flesh is trampled down and the spirit is raised up, and it is known in the dwellings of those who cast off injustice and work justice with unfailing salvation, when, with the devil suggesting it, they could do what is evil, but by divine inspiration they perform what is good. What does this mean? A person often shows an improper rejoicing in themselves when they have committed a sin they inconveniently longed to commit, but they have no salvation there, because they did what was contrary to the divine commandment. But that person will have the dance of rejoicing with the prosperity of true salvation who strenuously completes the good they ardently desired, loving the dwelling of those who, while they live in the body, have turned away from the error of falsehood while running the way of truth. Therefore, whoever has knowledge in the Holy Spirit and wings in faith, let them not make light of my admonition, but let them grasp it by embracing it in the taste of their soul. Amen.
Read the original Latin
Deinde vidi in altitudine coelestium secretorum duas acies supernorum spirituum multa claritate fulgentes, et qui in prima acie erant velut pennas in pectoribus suis habebant et facies ut facies hominum prae se ferebant, in quibus et vultus hominum quasi in pura aqua apparebant, et qui in altera acie fuerunt etiam in pectoribus suis quasi pennas habuerunt et facies ut facies hominum in se ostenderunt, in quibus etiam imago Filii hominis quasi in speculo fulgebat. Sed neque in his nec in illis aliam formam discernere potui. Hae autem acies alias quinque acies secundum modum coronae circumcinxerant. Et qui in harum quinque prima acie fuerunt, quasi facies hominum habebant ab humero et deorsum magno splendore fulgentes. Qui in secunda erant, tantae claritatis exstiterunt, quod eos intueri non poteram. Qui in tertia ut album marmor apparuerunt, et capita ut capita hominum habuerunt; super quae ardentes faculae visae sunt, et ab humero et deorsum velut ferrea nube circumdati fuerunt. Qui in quarta facies ut facies hominum et pedes ut pedes hominum habentes, in capitibus suis galeas gestabant, marmoreis tunicis induti. Qui denique in quinta erant: nullam formam hominum in se ostendentes, velut aurora rubebant.
Nullam autem aliam formam in eis conspiciebam. Sed et acies istae alias duas etiam in modum coronae circumdederant. Qui autem in prima acie illarum erant, oculis et pennis pleni videbantur, et in unoquoque oculo speculum et in ipso speculo facies hominis apparuit, et pennas suas ad supernam altitudinem elevarant. Et qui in secunda fuerunt, quasi ignis ardebant, plurimasque pennas habentes in quibus quasi in speculo omnes ordines ecclesiasticae institutionis insignitos demonstrabant. Sed aliam formam nec in his nec in illis vidi. Et hae acies omnes in omni genere musicalium organorum mirificis vocibus mirabilia illa resonabant, quae Deus in beatis animabus operatur, per quae Deum magnifice glorificabant. Et audivi de coelo vocem mihi dicentem: Omnipotens et ineffabilis Deus qui ante saecula fuit, nec initium habuit nec post finem saeculorum esse desinet omnem creaturam mirabili modo sua voluntate condidit, eamque mirabili modo sua voluntate disposuit. Quomodo?
Quasdam creaturas terrenis haerere, quasdam vero in coelestibus esse deputavit. Ipse quoque beatos angelicos spiritus tam ad salutem hominum quam ad honorem nominis sui disposuit. Quomodo? Nam quosdam ita constituit, ut necessitatibus hominum subveniant, quosdam vero, ut judicia secretorum suorum per eos hominibus manifestentur. Quapropter vides in altitudine coelestium secretorum duas acies supernorum spirituum multa claritate fulgentes, quia ut tibi monstratur in altitudine illorum occultorum quae carnalis obtutus non penetrat, sed quae visus interioris hominis attendit, haec duo agmina corpus et animam hominis, Deo famulari debere designant ubi ipsa cum supernis civibus claritatem aeternae beatitudinis habent.
Et qui in prima acie sunt velut pennas in pectoribus suis habent, et facies ut facies hominum in se praetendunt, in quibus et vultus hominum quasi in pura aqua apparent; isti angeli sunt desideria profunditatis intellectus sui quasi pennas expandentes; non quod pennas ut aves habeant, sed quod voluntatem Dei in desideriis suis velociter perficiant, velut homo in cogitationibus suis celeriter volat: ita quod et per facies suas pulchritudinem rationalitatis in se manifestant, ubi etiam Deus opera hominum perspicue perscrutatur, quia ut servus verba domini sui audiens, ea secundum voluntatem illius perficit; ita et ipsi voluntatem Dei in hominibus attendunt et actus eorum illi in semetipso ostendunt. Unde et qui in acie alia sunt etiam in pectoribus suis quasi pennas habent, et facies ut facies hominum in se ostendunt, in quibus etiam imago Filii hominis velut in speculo fulget: archangeli sunt etiam in desideriis intellectus sui voluntatem Dei contemplantes et decorem rationalitatis in se manifestantes incarnatum Verbum Dei purissime magnificant, quia ipsi, arcana Dei cognoscentes, mysteria incarnationis Filii Dei signis suis frequenter praeinsinuabant. Sed nec in his nec in illis aliam formam discernere potes, quoniam et in angelis et in archangelis multa secreta mysteriorum sunt quae humanus intellectus mortali corpore gravatus, capere non valet. Quod autem hae acies alias quinque acies secundum modum coronae cingunt: hoc est quod corpus et anima hominis quinque sensus hominis virtute fortitudinis suae comprehendentes, per quinque vulnera Filii mei emundatos, ad rectitudinem interiorum mandatorum dirigere debent. Unde qui in prima acie harum sunt, quasi facies hominum habent, ab humero et deorsum magno splendore fulgentes; quae virtutes sunt in corda credentium ascendentes et in ardente charitate excelsam turrim in eis aedificantes, quae opera ipsorum sunt. Ita quod in rationalitate sua opera electorum hominum ostendunt, et in fortitudine sua ad bonum finem multo fulgore beatitudinis ipsos perducunt. Quomodo? Scilicet cum electi claritatem interioris sensus habentes, omnes nequitias malorum suorum abjiciunt propter illuminationem illam qua in istis virtutibus in mea voluntate illuminati sunt, et fortiter adversus diabolicas insidias pugnant, et certamina illa quae illi hoc modo contra diabolicam turbam exercent virtutes istae mihi Creatori suo incessanter ostendunt.
Nam homines certamina confessionis et abnegationis in se habent. Quomodo? Quia iste me confitetur et ille me abnegat. Sed in hoc certamine talis interrogatio est: Est Deus an non? Tunc interrogatio ista tale responsum Spiritus sancti in homine habet: Deus est qui te creavit, sed et qui te redemit. Et quandiu interrogationis responsum hoc in homine est, virtus Dei illi non deerit, quia huic interrogationi et responso poenitentia adhaeret. Ubi autem interrogatio haec in homine non est, ibi nec hoc responsum Spiritus sancti est, quoniam homo iste donum Dei a se expellit, et sine interrogatione poenitentiae semetipsum in mortem praecipitat. Certamina vero istorum bellorum virtutes Deo offerunt; quia ipsi tale sigillum coram Deo sunt, per quod demonstratur qua intentione Deus, colatur vel abnegetur.
Qui autem secunda acie sunt, tantae claritatis existunt, quod eos intueri non potes; qui potestates sunt designantes quoniam serenitatem et pulchritudinem potestatis Dei, nulla imbecillitas mortalitatis apprehendere poterit, nec se ipsi similem facere, quia potestas Dei indeficiens est. Sed qui in tertia acie sunt, ut album marmor apparent et capita hominum habent, super quae faculae ardentes videntur, et ab humero et deorsum velut ferrea nube circumdati sunt; qui principatus sunt, praefigurantes quod ii qui ex dono Dei in saeculo principes hominum existunt, sinceram justitiae fortitudinem induere debent ne in diversitatem instabilitatis incidant, et caput suum qui Christus Filius Dei est inspicere ac regimina sua secundum voluntatem ipsius in necessitatem hominum dirigere super se gratiam sancti Spiritus in ardore veritatis attendentes, ita quod in fortitudine aequitatis usque ad consummationem suam firmi et stabiles perseverent. Unde etiam qui in quarta acie sunt facies ut facies hominum et pedes ut pedes hominum habentes in capitibus suis galeas gestant marmoreis tunicis induti; qui dominationes sunt, ostendentes quia ille qui Dominus omnium est rationalitatem hominum quae in humano pulvere polluta jacuerat a terris ad coelos sublevavit, cum Filium suum ad terras transmisit, qui antiquum seductorem sua rectitudine conculcavit: ita ut fideles ipsum qui caput eorum est fideliter imitentur, spem suam ad coelestia ponentes ac forti desiderio bonorum operum se munientes. Sed qui in quinta acie sunt nullam formam hominum in se ostendentes velut aurora rubent; qui throni sunt, demonstrantes quod divinitas ad humanitatem se inclinavit, cum Unigenitus Dei humanum corpus pro salute hominum induit, qui nulla contagia humanorum peccatorum in se habuit; quoniam ipse de Spiritu sancto conceptus, in aurora videlicet in beata Virgine carnem absque omni macula totius sordis accepit. Sed nullam aliam formam in eis conspicis; quia plurima mysteria supernorum secretorum sunt; quae fragilitas humana non valet apprehendere. Quod autem et acies istae alias duas in modum coronae circumdant: hoc est quod fideles illi qui quinque sensus corporis sui ad superna dirigunt, scientes quia per quinque vulnera Filii Dei redempti sunt ad dilectionem Dei et proximi sui omni nisu et circuitione mentis suae perveniunt, cum voluptatem cordis sui negligunt et spem suam in sola aeterna ponunt.
Quapropter et qui in prima acie illarum sunt, oculis et pennis pleni videntur, et in unoquoque oculo speculum et in ipso speculo facies hominis apparet et pennas suas ad supernam altitudinem elevant; qui cherubin sunt, scientiam Dei significantes, in qua ipsi mysteria supernorum secretorum videntes desideria sua secundum voluntatem Dei explent, ita quod ipsi in profunditate scientiae suae purissimam perspicuitatem habentes: in ipsa illos mirabiliter praevident, qui verum Deum cognoscentes, intentionem desideriorum cordis sui ad ipsum qui super omnes est velut pennas bonae et justae sublevationis dirigunt, magis aeterna diligentes quam caduca appetentes, secundum quod et ipsi in elevatione desideriorum suorum ostendunt. Sed qui in altera acie sunt quasi ignis ardent plurimasque pennas habentes, in eisdem pennis quasi in speculo omnes ordines ecclesiasticae institutionis insignitos demonstrant; seraphin sunt significantes quod ut ipsi in amore Dei ardent maxima desideria visionis ejus habentes, ita etiam in desideriis suis tam saeculares quam spirituales dignitates quae in ecclesiasticis mysteriis multa cum puritate vigent, ostendunt quia secreta Dei in ipsis mirabiliter apparent, sic etiam omnes qui sinceritate puri cordis amantes supernam vitam quaerunt: ardenter Deum diligant, eumque toto desiderio amplectantur, ut ad gaudia illorum perveniant, quos tam fideliter imitantur. Quod vero aliam formam nec in his nec in illis vides: hos est quod multa secreta in beatis spiritibus sunt, quae homini manifestanda non sunt, quoniam quandiu ipse mortalis existit, ea quae coelestia sunt perfecte discernere non poterit.
Sed hae acies omnes ut audis in omni genere musicalium sonorum mirificis modulationibus mirabilia resonant, quae Deus in beatis animabus operatur per quae Deum magnifice glorificant, quia beati spiritus in virtute Dei maxima gaudia inenarrabilibus sonis per opera mirabilium illorum in coelestibus proferunt, quae Deus in sanctis suis perficit, per quae ipsi Deum gloriosissime magnificant, ubi eam in profunditate sanctitatis exquirunt laetantes in gaudio salutis quemadmodum et David servus meus inspector supernorum secretorum testatur dicens: Vox exsultationis et salutis in tabernaculis justorum . Quod dicitur: Sonus laetitiae et prosperitatis illius quod caro conculcatur et spiritus erigitur, cum indeficiente salute cognoscitur in habitationibus illorum qui injustitiam abjiciunt et justitiam operantur, cum suggerente diabolo id quod malum est facere possent; sed divina inspiratione id quod bonum est perficiunt. Quid hoc? Homo frequenter indecentem exsultationem in se ostendit: cum peccatum perfecerit quod perficere inconvenienter concupivit, sed salutem ibi non habet, quia hoc fecit quod divino praecepto contrarium fuit. Ille autem tripudium exsultationis cum prosperitate verae salutis habebit; qui bonum quod ardenter desideravit strenue complet, mansionem illorum dum in corpore habitat amans qui viam veritatis currentes errorem mendacii declinaverunt. Unde quicunque scientiam in Spiritu sancto, et pennas in fide habet, iste admonitionem meam non parvipendat, sed eam in gustu animae suae amplectendo percipiat. Amen.
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