[31] Ibid. Vol. II. Troubles of movement, pp. 105, 106; of nutrition, pp. 285, 70, 71; strangulation, heart palpitation, fever heats, p. 282; haemorrhages and red patches, p. 283; jaundice (ictère emotionnel), p. 287; and note the “ischurie,” p. 283, top, compared with Vita, p. 12a.
[32] Pierre Janet, Etat Mental, Vol I, p. 140; Vol. II, pp. 14, 72, 165.
[33] Ibid. Vol. I, pp. 218, 219; 158, 159.
[34] The biographical chapters of Volume I give all the facts and references alluded to in this paragraph. It would be easy to find parallels for most of these peripheral disturbances and great central normalities in St. Teresa’s life.
[35] Prof. W. James has got some very sensible considerations on the pace of a conversion (as distinct from its spiritual significance, depth, persistence, and fruitfulness) being primarily a matter of temperament: Varieties of Religious Experience, 1902, pp. 227-240.
[36] By the term “visionless,” I do not mean to affirm anything as to the presence or absence of ideas or mental images during the times so described, but to register the simple fact, that, for her own memory after the event, she was, at the time, without any one persistent, external-seeming image.—Note how St. Ignatius Loyola in his Testament, ed. London, 1900, pp. 91, 92, considered the profoundest spiritual experience of his life to have been one unaccompanied or expressed by any vision: “On his way” to a Church near Manresa, “he sat down facing the stream, which was running deep. While he was sitting there, the eyes of his mind were opened,” not so as to see any kind of vision, but “so as to understand and comprehend spiritual things … with such clearness that for him all these things were made new. If all the enlightenment and help he had received from God in the whole course of his life … were gathered together in one heap, these all would appear less than he had been given at this one time.”
[37] I would draw the reader’s attention to the very interesting parallels to many of the above-mentioned peculiarities furnished both by St. Teresa in her Life, passim, and by Battista Vernazza in the Autobiographical statements which I have given here in Chapter VIII.
[38] The omnipresence of neural conditions and consequences for all and every mental and volitional activity has been admirably brought out by Prof. W. James, in his Varieties of Religious Experience, 1902, Vol. I, pp. 1-25.
[39] H. Weinel’s Die Wirkungen des Geistes und der Geister im nachapostolischen Zeitalter, bis auf Irenäus, 1899, contains an admirably careful investigation of these things.
[40] Life, written by herself, ed. cit. pp. 235, 423; 136.