Not so, in proportion as the mystic is great and spiritual, and as he here still clings to the principles common to all true religion. For, in proportion as he is and does this, will he find and regard the mind as deeper and more operative than sense, and God’s Spirit as penetrating and transcending both the one and the other. And hence he will (at least implicitly) regard those psycho-physical impressions as but sense-like and really mental; and he will consider this mental impression and projection as indeed produced by the presence and action of the Spirit within his mind or of the pressure of spiritual realities upon it, but will hold that this whole mental process, with these its spacial- and temporal-seeming embodiments, these sights and sounds, has only a relation and analogical likeness to, and is not and cannot be identical with, those realities of an intrinsically super-spacial, super-temporal order.--And thus here as everywhere, although here necessarily more than ever, we find again the conception of the Transcendent yet also Immanent Spirit, effecting in the human spirit the ever-increasing apprehension of Himself, accompanied in this spirit by an ever keener sense of His incomprehensibility for all but Himself. And here again the truth, and more especially the divine origin of these apprehensions, is tested and guaranteed on and on by the consequent deepening of that spiritual and ethical fruitfulness and death to self, which are the common aspirations of every deepest moment and every sincerest movement within the universal heart of man. Thus, as regards the mentality of these experiences, Catherine constantly speaks of seeing “as though with the eyes of the body.” And St. Teresa tells us of her visions with “the eyes of the soul”; of how at first she “did not know that it was possible to see anything otherwise than with the eyes of the body”; of how, in reality “she never,” in her true visions and locutions, “saw anything with her bodily eyes, nor heard anything with her bodily ears”; and of how indeed she later on, on one occasion, “saw nothing with the eyes of the body, nothing with the eyes of the soul,”--she “simply felt Christ close by her,”--evidently again with the soul. Thus, too, Catherine tells us, that “as the intellect exceeds language, so does love exceed intellection”; and how vividly she feels that “all that can be said of God,” compared to the great Reality, “is but tiny crumbs from the great Master’s table.”[49]